Mark 5

2 a man with an unclean spirit. Matthew (viii. 28) speaks of two demoniacs. Perhaps there was something peculiar in the appearance or the character of one of the men, which rendered him more prominent. Luke (viii. 27) mentions only one.

3 dwelling among the tombs. The mountains of Palestine abound with large caverns, often improved by human labour, and adapted for use as sheepfolds, dwellings (Judg. vi. 2), or tombs. Such caves afforded refuge for outlaws and maniacs.

4 he had been often bound, etc. The vivid details in this and the next verse are peculiar to Mark.

7. What have I to do with Thee? Why do you interfere with us? See 2 Sam. xvi. 10; Ezra iv. 3. These demons “believe and tremble” (Jas. ii. 19).

9. Legion. The Roman word “Legion” (see Matt. xxvi. 53, and note) had come to signify a large number; and here it represents the overwhelming power of this demoniacal influence, pervading the man’s whole nature. But this narrative shows that the powers of evil are all under the control of Him who “was manifested to destroy the works of the devil,” and who now mercifully restrains that power which He will hereafter utterly overthrow: comp. Rom. xvi. 20.

10 out of the country. That is, according to Luke, “into the abyss.” See note, Luke viii. 31.

12. Send us into the swine. Why the demons made this request, and why our Lord granted it, we are not informed. The incident may teach us, as Dr. A. Maclaren puts it, “that a spirit in rebellion against God gravitates downwards, and becomes more or less bestialised.”

15 clothed. He had “worn no clothes” (Luke viii. 27) while under the power of the evil spirits.

17 to depart out of their coasts (borders). Looking at their own loss rather than at the exhibition of Divine power that they had witnessed. “Their prayer was heard; He did depart; He took them at their word, and let them alone” (Trench).

18 when He was come into the ship. Rather, as R.V., “as He was entering into the boat”; in the act of stepping on board.

prayed Him that he might be with Him. The man perhaps feared the return of the ejected demons; but his subsequent conduct shows that he also felt grateful to his Deliverer. Our Lord, however, desired that he should become to his Gentile kindred and neighbours a witness of the Messiah’s grace and power.

22 one of the rulers. The ruler or president of the synagogue was a person who presided over the assembly; not only convening it and preserving order in it, but inviting readers and speakers to officiate: see Acts xiii. 15. Only Mark gives his name.

26 and had spent all she had, etc. These vivid descriptions of a hopeless case are peculiar to Mark. Luke, the physician, says, she “could not be healed of any.”

27. His garment. The “garment” was the mantle (see note on Matt. v. 40); on the border of which was a fringe (see Numb. xv. 38) or “hem.”

28 she said. That is, to herself: she thought.

29 of that (the) plague. Of her illness.

30. And Jesus, immediately knowing, etc. Better, as R.V., “And straightway, Jesus knowing,” etc.

virtue. Rather, “power” (R.V.). He knew that He had exercised His divine power in rewarding the woman’s faith.

34. Daughter. A term of kindness, like the word “son” in ii. 5.

go in (lit., “into”) peace. This woman’s faith was not unmixed with some mistake and infirmity; but it was genuine, and therefore obtained the blessing which she sought.

36. As soon as Jesus heard. R.V. marg., “Jesus overhearing.”

37 save Peter, and James, and John. “And the father and mother of the maiden” (Luke). The three disciples here chosen to witness our Lord’s power over death were afterwards selected to be present at His transfiguration (ix. 2), and His agony in the garden (xiv. 33). They were also (xvi. 7; John xx. 2; 1 Cor. xv. 7) among the earliest witnesses of His resurrection. It can hardly be doubted that they were thus distinguished in order to complete their fitness to stand foremost in labours and sufferings for their Lord (Acts ii. 14; iii. 4; iv. 3, 13; viii. 14; xii. 2).

38 wept and wailed. It is still customary in the East not only to give vent to grief in loud outcries, but, on occasion of death, to hire professional mourners and minstrels to bewail the deceased in most doleful music and lamentations: see Eccles. xii. 5; Jer. ix. 17; xvi. 6, 7; Ezek. xxiv. 17; Amos v. 16.

39 is not dead. “This is rather a sleep than death” (comp. John xi. 11). The fact that “they laughed at Him” is mentioned to show that she was really dead.

41. Talitha cumi. The exact words are given (as in vii. 34) in the Aramaic, the common speech of the people.

43 that no man should know it. The meaning seems to be, that they should not publish it immediately, in order that He might retire before the excitement that it would cause had spread among the people.

[something] should be given her to eat. This detail completes the picture in all its vividness, and indicates our Lord’s attention to the smallest as well as the greatest wants of those whom He benefits.