Mar 5:1-20 | Clarke | e4.org | CHAPTER V. The man possessed with a legion of demons cured , 1-20. He raises Jairus's daughter to life, and cures the woman who had an issue of blood , 21-43. NOTES ON CHAP. V. Verse 1. The Gadarenes. ] Some of the MSS. have Gergasenes , and some of them Gerasenes. Griesbach seems to prefer the latter. . The Gadarenes were included within the limits of the Gergasenes. Dr. Lightfoot supposes that, of the two demoniacs mentioned here, one was of Gadara, and consequently a heathen , the other was a Gergesenian, and consequently a Jew ; and he thinks that Mark and Luke mention the Gadarene demoniac because his case was a singular one, being the only heathen cured by our Lord, except the daughter of the Syrophoenician woman.

‏ Mark 5:1-20

CHAPTER V.

The man possessed with a legion of demons cured, 1-20.

He raises Jairus's daughter to life, and cures the woman who had an issue of blood, 21-43.

NOTES ON CHAP. V.

Verse 1. The Gadarenes.] Some of the MSS. have Gergasenes, and some of them Gerasenes. Griesbach seems to prefer the latter. See Clarke on Mt 8:28.

The Gadarenes were included within the limits of the Gergasenes. Dr. Lightfoot supposes that, of the two demoniacs mentioned here, one was of Gadara, and consequently a heathen, the other was a Gergesenian, and consequently a Jew; and he thinks that Mark and Luke mention the Gadarene demoniac because his case was a singular one, being the only heathen cured by our Lord, except the daughter of the Syrophoenician woman.

Verse 2. A man with an unclean spirit] There are two mentioned by Matthew, who are termed demoniacs. See Clarke on Mr 1:23.

Verse 3. Who had his dwelling among the tombs] See Mt 8:28.

Verse 4. With fetters and chains] His strength, it appears was supernatural, no kind of chains being strong enough to confine him. With several, this man would have passed for an outrageous madman, and diabolic influence be entirely left out of the question; but it is the prerogative of the inspired penman only, to enter into the nature and causes of things; and how strange is it, that because men cannot see as far as the Spirit of God does, therefore they deny his testimony. "There was no devil; there can be none." Why? "Because we have never seen one, and we think the doctrine absurd." Excellent reason! And do you think that any man who conscientiously believes his Bible will give any credit to you? Men sent from God, to bear witness to the truth, tell us there were demoniacs in their time; you say, "No, they were only diseases." Whom shall we credit? The men sent from God, or you?

Verse 5. Crying and cutting himself with stones.] In this person's case we see a specimen of what Satan could do in all the wicked, if God should permit him; but even the devil himself has his chain; and he who often binds others, is always bound himself.

Verse 6. Worshipped him] Did him homage; compelled thereto by the power of God. How humiliating to Satan, thus to be obliged to acknowledge the superiority of Christ!

Verse 7. What have I to do with thee] Or, What is it to thee and me, or why dost thou trouble thyself with me? See Clarke on Mr 1:24, and See Clarke on Mt 8:29, where the idiom and meaning are explained.

Jesus] This is omitted by four MSS., and by several in Lu 8:28, and by many of the first authority in Mt 8:29. See the note on this latter place.

Verse 9. Legion: for we are many.] Could a disease have spoken so? "No, there was no devil in the case; the man spoke according to the prejudice of his countrymen." And do you think that the Spirit of God could employ himself in retailing such ridiculous and nonsensical prejudices? "But the evangelist gives these as this madman's words, and it was necessary that, as a faithful historian, he should mention these circumstances." But this objection is destroyed by the parallel place in Luke, Lu 8:30, where the inspired writer himself observes, that the demoniac was called Legion, because many demons had entered into him.

Verse 10. Out of the country.] Strange that these accursed spirits should find it any mitigation of their misery to be permitted to exercise their malevolence in a particular district! But as this is supposed to have been a heathen district, therefore the demons might consider themselves in their own territories; and probably they could act there with less restraint than they could do in a country where the worship of God was established. See Clarke on Mr 5:1.

Verse 11. A great herd of swine] See Clarke on Mt 8:30.

Verse 12. ALL the devils] παντες, all, is omitted by many MSS. and versions; Griesbach leaves it out of the text. οι δαιμονες is omitted also by several: Griesbach leaves it doubtful. Probably it should be read thus, And they besought him, saying.

Verse 13. Gave them leave.] For επετρεψεν, DH, three others, and three copies of the Itala have επεμψεν, sent them.

Verse 14. The swine] Instead of τουςχοιρους, BCDL, three others, Syriac, Coptic, AEthiopic, Vulgate, and Itala, read αυτους, them-And they that fed THEM fled. Griesbach has adopted this reading.

Verse 15. That-had the legion] This is omitted by D, and two others, AEthiopic, Persic, Vulgate, and all the Itala but one. Mill, Bengel, and Griesbach, think it should be omitted.

Verse 19. Suffered him not] οδεινσους, Howbeit Jesus, is omitted by ABKLM, twenty-seven others, both the Syriac, both the Persic, Coptic, Gothic, Vulgate, and one of the Itala. Mill and Bengel approve of the omission, and Griesbach leaves it out of the text.

Go home to thy friends, &c.] This was the cause why Jesus would not permit him to follow him now, because he would not have the happiness of his relatives deferred, who must exceedingly rejoice at seeing the wonders which the Lord had wrought.

Verse 20. Decapolis] See Clarke on Mt 4:25.