Mark 5:1
And they came over unto the other side of the sea,; So they came to the
other side of the lake--NEB; So they arrived at the opposite shore...--Wey;
into the country of the Gadarenes.; ...of the Gergesenes--Alf; ...of the
Gerasenes--ASV; and landed in the region of Gerasa--Gspd; And they came
unto the other side of the sea, into the country of the Gerasenes. And
they came to the other side of the sea, to the region of the Gadarenes,
TRNTyeagerV281 - Kai Althon eis to peran tAs thalassAs eis tAn chwran twn
GerasAnwn. Kai (continuative conjunction). Althon (3d.per.pl.aor.ind.of
erchomai, constative). eis (preposition with the accusative of extent). to
(acc.sing.neut.of the article in agreement with peran). peran (acc.sing.neut.of
peran, extent). tAs (gen.sing.fem.of the article in agreement with
thalassAs). thalassAs (gen.sing.fem.of thalassa, definition). eis
(preposition with the accusative of extent). tAn (acc.sing.fem.of the
article in agreement with chwran). chwran (acc.sing.fem.of chwra, extent).
twn (gen.pl.masc.of the article in agreement with GerasAnwn). GerasAnwn (gen.pl.masc.of
GerasAnos, definition). Gadarenes - Mk.5:1; Lk.8:26,37. Meaning: Same as
GadarAnAs. Translation - "And they arrived at the other side of the sea in
Gadarene country." COMMENT: No further incidents characterized the
remainder of their passage to the east side of the lake. We may be certain
that the disciples could not cease speaking of the storm and Jesus'
control over it. Jesus had no more than set foot on the opposite shore
that He precipitated a crisis among the citizens! My wonderful Lord!!!
Ear132 - Gadarenes. The KJV has "Gergesenes" in Matthew and "Gadarenes" in
Mark and Luke. But the earliest and best Greek manuscripts have "Gadarenes"
in Matthew, and "Gerasenes" in Mark and Luke (see NASB, NIV). All three
readings are found are found in each account in the different manuscripts,
showing that there was a great deal of uncertainty in the Early Church as
to which was the correct reading in each Gospel. But this is not a crucial
matter, for all three names apply basically to the same general region.
Gergasa may represent the village of Khersa, the ruins of which have been
found near the only hill close to the eastern shore of the Lake of
Galilee. Gadara was the nearest large city, about six miles away. Gerasa
(modern Jerash), the most prominent city in that whole region, was about
30 miles southeast of the lake. MARKitGNTwuest100 - "The country of the
Gadarenes." The word in the Greek text is GerasAnwn, speaking of the
people of the town Khersa or Gerasa, in the district of gadara, which
latter borders on the southeastern shores of the Sea of Galilee. Matthew
refers to the Gadarines, since the village of Gerasa is obscure, and the
locality, Gadara, in which it is situated, is better known. Translation:
"And they came across the sea into the country of the Gerasenes."
NTC-MARKhendriksen185,6,7,8 - The connection between the preceding story
(Mk. 4:35-41) and the present narrative (5:1-20) is easy to remember. From
a description of the wild sea (4:37) the Gospel writer moves on to that of
a wild man (5:3-5). Humanly speaking both were untamable, but Jesus
subdued both. It was evening when the Lord and his disciples crossed the
sea. They landed on the eastern shore, hence "opposite Galilee" (Lk.
8:26). Is it not reasonable to assume that at verse 14 or 15 of Mark's
account the evangelist reports what happened on the following day? The
three accounts vary greatly in length and fulness of detail. By far the
most detailed is Mark. He is followed by Luke. Matthew's coverage is very
brief. Common to all three is this summary: When, accompanied by The
Twelve, Jesus arrives on the eastern shore, he is met by a demon-possessed
man (or: by two such men, according to Matthew). On seeing Jesus, the
demoniac addresses (or: the demoniacs address) him as follows, "Why do you
bother me (or: us), Jesus, thou Son of God (or: "...of the Most High God,"
according to Matthew and Luke)?" The demons are afraid that Jesus has come
to torment them. In the vicinity a herd of pigs is feeding. The unclean
spirits, just before relinquishing their stranglehold on the man (or: the
men), beg permission to enter the pigs. Permission is granted, with the
result that the entire herd, now demon-possessed, rushes down the cliff
into the sea, and is drowned. Those in charge of the animals return to the
city and relate what has happened. The people come out to see Jesus. They
beg him to leave their region. Ineach of the three Gospels certain details
are added: Matthew, in addition to mentioning two men instead of one,
states that they were so violent that travel on their road had become
unsafe; that they expressed fear that Jesus had come to torture them
"before the appointed time"; and that the herd was feeding "at some
distance away" from the point where the confrontation between Jesus and
the demoniacs took place. Luke adds that the demon-possessed man was "from
the city" - had apparently lived there - ; that for a long time he had
been running around naked; that the demons caused their presence to be
felt by spurts ("seized him many a time"); and that the man had been kept
under guard, and driven into the deserts by the demons. He also reports
that the demons begged Jesus not to send them "into the abyss," and that
the liberated man was sitting "at the feet of Jesus" and subsequently
proclaimed "throughout the whole city" what the Lord had done for him.
Mark vividly describes how all previous attempts to keep the demoniac
under control and to subdue him had failed; that he was screaming night
and day and cutting himself with stones; that the spokesman of the demons
wanted Jesus to swear that he would not torment him; that the herd
consisted of about two thousand pigs; and that everybody was amazed about
the cured man's report concerning the great things God had done for him.
Finally, the question of Jesus, "What is your name," and the answer to
that question; as well as the request of the cured and grateful man to be
allowed to accompany Jesus on the latter's further travels, and his reply,
are reported only by Mark and Luke. Returning now to Mk. 5:1-20, we notice
that the section under study can be conveniently divided into five short
paragraphs; see above, the translation. There five focus the attention
respectively on: the man; the demons; the pigs; the swineherds; and Jesus.
Or, more fully stated: The wretched man meeting Jesus. Description of the
man (vs. 1-5). The demons in control of this man. Their confrontation with
Jesus. The demons identified and ordered out (vs. 6-10). The pigs, by the
demons plunged down the cliff and into the sea, where they perish (vs.
11-13). The swineherds and the people to whom they report. The people's
request that Jesus leave the district (vs. 14-17). The cured man's request
and Jesus' reply. Implication of that reply (vs. 18-20). Furthermore, the
first paragraph describes a man in need of help. The first, second, and
fourth show that this man received no help from any source other than
Jesus. Heartlessness characterized demons, swineherds, and people in
general. Over against this attitude stands the helpfulness of Jesus, as is
described in the second, third (yes, also third!), and fifth paragraphs.
The original as represented by Grk. N.T. (A-B-M-W) has Gadarenes in Matt.
8:28; Gerasenes here in Mk. 5:1; and Gergesenes in Lk. 8:26. In each case
variant readings are recognized in the footnotes. In order to locate the
place where Jesus landed, a description as given in the Gospels (Matt.
8:28, 32; Mk. 5:2,13; and Lk. 8:17,33) is helpful. We learn that it was a
region of caves used as tombs, and that a steep hill descended sharply to
the very edge of the water. This description does not fit Gerasa, a town
situated at least thirty miles to the south-southeast of the Sea of
Galilee. See map on p. 199. It does, however, suit Khersa, which could
very well be indicated as the town inhabited by the Gerasenes or
Gergesenes. If it be assumed that the larger city of Gadara (also on the
sketch), mainly located a few miles southeast of the sea but extending all
the way to the shore, was, as it were, the capital of the entire district
to which Khersa belonged, the various geographical designations begin to
make sense. Moreover, at Khersa, situated on the eastern shore, about six
miles diagonally (oversea) southeast of Capernaum, there is indeed a hill
descending sharply to the edge of the water. There are also many caves -
evident even today - suitable for tombs. TNICotNT-Marklane180,1 - The
account of the Gerasene demoniac is elaborately told. The vivid details
appear to reflect in part eyewitness report and in part the explanation
supplied by townspeople long familiar with the history of the violent man
of the tombs. Mark has not included the narrative in his Gospel merely
because he delights in a well-told story. This account, more graphically
than any other in the Gospels, indicates that the function of demonic
possession is to distort and destroy the image of God in man. The
subordinate detail of the destruction of the herd of swine has bearing
upon this fact. For this very reason Jesus could not avoid a significant
confrontation with demonic possession. His sovereign authority and the
quality of the salvation that he brings finds graphic illustration in this
historic account. It would normally take two hours or so to cross the
lake, but it is impossible to know whether Jesus and the disciples arrived
in the evening or morning. The point of arrival is indicated in a general
way as the district of the Gerasenes, most probably in reference to a town
whose name is preserved in the modern Kersa or Koursi. At the site of
Kersa the shore is level, and there are no tombs. But about a mile further
south there is a fairly steep slope within forty yards from the shore, and
about two miles from there cavern tombs are found which appear to have
been used for dwellings. MARKj&d139,40,1 COMMENT TIME -Autumn, A.D. 28.
The morning after the stilling of the tempest on the Sea of Galilee, which
followed the parables. PLACE - The country of the Gadarenes, on the
southeastern shores of the Sea of Galilee. It was in the country of the
Gergesenes (so named from Gergesa, the modern Gersa, directly across the
lake from Tiberias), which was a portion of the larger region of the
Gadrenes (so named from their capital, Gadara, a large city seven or eight
miles southwest of the southern point of the lake). The demoniac may have
belonged to Gadara, but have met Jesus in the vicinity of Gergesa. Gadara
was one of the ten confederated Gentile cities which, with the district in
which they were located, were called Decapolis (The Ten Cities). Though
they were located in Palestine, yet in the time of Christ they had a
Gentile instead of Jewish population. Matthew speaks in the parallel
passage of the Gergesenes. The Gadarenes and Gergesenes were simply two
different names for the same people. Gadara and Gergesa were in the same
district. Mark and Luke, in this account, speak of the Gadarenes, while
Matthew calls the people the Gergesenes. This difference for a long time
caused a difficulty to biblical students and caused rationalists to throw
a doubt over the whole narrative. Gadara is three hours' journey south of
the lake and it is not likely that the miracle was wrought there. The
discovery of Gergesa, now called Gersa, on the eastern shore of the lake
and on the borders of the district of Gadara, has made all plain. This
discovery, made by Dr. Thompson (Land and Book, Vol, II, pp. 34,35),
reconciles every difficulty. Two of the writers, writing for Gentiles,
mention Gadara, one of the best known Gentile cities of Palestine, in the
territories of which it occurred, while Matthew, a tax-gatherer on the
shores of the lake and familiar with every locality upon its borders,
mentions the obscure village, right on the shores, where it took place.
The modern Gersa, or Chersa, is within a few rods of the shore. A mountain
rises immediately above it, so near the shore that the swine rushing madly
down could not stop, but would be inevitably driven into the sea and
drowned;the ruins of ancient tombs are still found on this mountain side,
and Capernaum was in full view "over against it" (Lk. 8:26) on the other
side. See map of Sea of Galilee. PARALLEL ACCOUNTS - Matt. 8:28-33; Lk.
8:26-39 OUTLINE 1. The Gadarene Demoniac. 2. The Legon and the Swine. 3.
Christ and the Gadarenes. ANALYSIS I. THE GADARENE DEMONIAC. VS. 1-8 1.
The Lord Crosses To Gergesa. Mk. 5:1; Matt. 8:30; Lk. 8:26. 2. The Fierce
Demoniacs. Mk. 5:2-5; Matt. 8:30; Lk. 8:27. 3. Runs and Appeals to Christ.
Mk. 5:6,7; Matt. 8:29; Lk. 8:28. II. THE LEGION AND THE SWINE. VS. 9-13.
1. The Name Legion. Mk. 5:9; Lk. 8:30. 2. The Appeal of the Demons. Mk.
5:10,11; Matt. 8:31; Lk. 8:32. 3. The Maddened Swine. Mk. 5:13; Matt.
8:32; Lk. 8:33. III. CHRIST AND THE GADARENES. VS. 14-20. 1. The Gadarenes
Hear and See. Mk. 5:14-16; Matt. 8:33; Lk. 8:35. 2. Desire Christ to
Depart. Mk. 5:17; Matt. 8:34; Lk. 8:37. 3. A Home Missionary. Mk. 5:20; Lk.
8:39. INTRODUCTION After the discourse in parable, in the evening the
Savior with his apostles embarked to the other side of the lake. On the
way a great storm arose, which filled the disciples with terror, but was
quieted at the voice of the Lord. Crossing over to the southeastern shore
of the lake they disembarked in the country of the Gadarenes. On the
voyage the Lord quelled the storm of winds and waves; across the sea he
quelled a fiercer storm in a human soul. There is something very striking
in the connection in which this miracle stands with that other which went
immediately before. Our Lord has just shown himself as the pacifier of the
tumults and the discords in the outward world. But there is something
wilder and more fearful that the winds and the waves in their fiercest
moods - even the spirit of man, when it has broken loose from all
restraints, and yielded itself to be the organ, not of God, but of him who
brings uttermost confusion wheresoever his dominion reaches. And Christ
will do here a mightier work than that which he accomplished there: he
will speak, and at his potent word this madder strife, this blinder rage,
which is in the heart of man, will allay itself; and here also there shall
be a great calm. EXPLANATORY NOTES I. THE GADARENE DEMONIAC. - "In the
country of the Gadarenes". See remarks above on the PLACES. Gadara was a
great city which gave name to all the people in the district, while
Gergesa was a small village on the shores of the Sea of Galilee. Mark 5:2
And when he was come out of the ship,; And when he had come out of the
boat--ABUV; And as soon as he had disembarked--Knox; As he stepped
ashore--NEB; immediately there met him out of the tombs; He was met by a
man from the tombs--Nor; a man with an unclean spirit,; ...possessed
by...--NEB; ...under the power of a foul spirit--Wms; ...in the grip of an
evil spirit--Phi; a man possessed by a demon--Tay; And
[straightway] there met him /from
amongst the tombs\ a man, in an impure spirit: and he having come forth
out of the boat, immediately there met him out of the tombs a man with an
unclean spirit, TRNTyeagerV281,2 - kai exelthontos autou ek tou ploiou (euthus)
hupAntAsen autw ek twn mnAmeiwn anthrwpos en pneumati akathartw, kai
(continuative conjunction). exelthontos (aor.act.part.gen.sing.masc.of
exerchomai, genitive absolute). autou (gen.sing.masc.of autos, genitive
absolute). ek (preposition with the ablative of separation). tou (abl.sing.neut.of
the article in agreement with ploiou). ploiou (abl.sing.neut.of ploion,
separation). (euthus) - (adverbial). hupAntAsen
(3d.per.sing.aor.act.ind.of hupantaw, constative). autw (dat.sing.masc.of
autos, personal interest). ek (preposition with the ablative of
separation). twn (abl.pl.neut.of the article in agreement with mnAmeiwn).
mnAmeiwn (abl.pl.neut.of mnAmeion, separation). anthrwpos (nom.sing.masc.of
anthrwpos, subject of hupAntAsen). en (preposition with the locative of
accompanying circumstance). pneumati (loc.sing.neut.of pneuma,
accompanying circumstance). akathartw (loc.sing.neut.of akathartos, in
agreement with pneumati). Translation: "And as soon as He left the ship
immediately there met him a man with a foul spirit who came out of the
cemetery." COMMENT: The genitive absolute is aorist, thus indicating that
the insane man waited to approach Jesus until after He had left the ship.
The ship touched shore; Jesus disembarked. Then came the man. The meeting
took place immediately - euthus. The phrase en pneumati akathartw is an
interesting and unusual use of en. Robertson (Grammar, 589) citing
Mk.1:23, calls it accompanying circumstance. Blass (Grammar of NT Greek,
131) points to Mk.3:30 where we have Pneuma akatharton echei. In ancient
Greek en served for many ideas and was followed originally by the
accusative case, before the oblique cases (locative, instrumental, dative)
developed. An interesting sermon idea can be found in a study of mnAmeion.
Run the references and get the story of Jesus' record with tombs. A
suggested title - "Jesus, the Grave Robber." Every time Jesus came near a
cemetery dynamic things happened. T252 - The prepositional phrase with en
has the idea of manner, "a man with an unclean spirit" (cf. 1:23).
NTC-MARKhendriksen188 - The confrontation between Jesus and this man takes
place right near the shore, the very moment when the Master stepped out of
the boat. The expression "a man with an unclean spirit" means "a
demon-possessed man," as is clear from the entire description - see
especially vs. 8-12 -, and is definitely stated in the parallel accounts
(Matt. 8:28; Lk. 8:27). "Unclean" means "evil" (cf. Lk. 7:21; 8:2 and
4:33,36). The unclean spirits are morally filthy. They are evil in
themselves and a source of harm and evil for those over whom they exercise
control. For more about demon-possession see on 1:23 and N.T.C. on Matt.,
pp. 436- 437. Why Matthew mentions two demoniacs, while Mark and Luke tell
the story of one is not known, but such a variation in reporting is not
uncommon even today. It has been suggested that the demoniac to whom Mark
and Luke refer was the leader and spokesman, but this opinion is merely a
guess. It should be noted, however, that these other evangelists do not
say that only one demoniac met Jesus that day. No one, therefore, has a
right to speak about a Matthew verses Mark- Luke "contradiction." The
demoniac, then, "met" Jesus "just as" he was disembarking; that is,
"immediately," "at once." Add to this the fact that in verses 3b-5 Mark
describes this man as being a very violent person (cf. Matt. 8:28), and
the inference is warranted that already in the impetuous manner in which
he rushed toward Jesus this fierceness was displayed. It would seem that
out of the tombs he streaked downhill to meet the new arrivals. A "streaker"
indeed was he! See Lk. 8:27. The tombs which were this man's "home" are
mentioned again in verses 3 and 5. In fact, as the original shows, verses
3-5 belong together, and furnish a very vivid description of the "wild"
man: MARKj&d141,2 - "There met him out of the tombs". Matthew mentions two
demoniacs, while Mark and Luke speak only of one, probably the fiercer of
the two. When the Savior and his disciples landed, the demoniac, with his
companion, starting from the tombs, which were their ordinary
dwelling-place, rushed down to encounter the intruders that had dared to
set foot on their domain. Or it may have been that they were at once drawn
to Christ by the secret instinctive feeling that he was their helper, and
driven from him by the sense of the awful gulf that divided them from him,
the Holy One of God. The tombs were caves formed by nature, or cut in the
rocks, with cells at the sides for the reception of the dead. They were
ceremonially unclean (Num. 19:11,16; Matt. 23:27; Lk. 11:44), and dwelling
in them was of itself a sign of degradation. "With an unclean spirit". A
demon; called unclean because it produced uncleanness of body and soul;
the exact opposite of pure. It is not easy to answer the question, What
was this demoniacal possession? But we may gather from the gospel
narrative some important ingredients for our description. The demoniac was
one whose being was strangely interpenetrated by one of more of those
fallen spirits, who are constantly asserted in Scripture (under the name
of demons, evil spirits, unclean spirits, their chief being the devil, or
Satan) to be the enemies and tempters of the souls of men. He stood in a
totally different position from the abandoned, wicked man, who morally is
given over to the devil. This latter would be a subject for punishment,
but the demoniac for deepest compassion. There appears to have been in him
a double will and double consciousness - sometimes the cruel spirit
thinking and speaking in him, sometimes his poor crushed self crying out
to the Savior of men for mercy; a terrible advantage taken, and a personal
realization, by the malignant powers of evil, of the fierce struggle
between sense and conscience in the man of morally divided life. It has
been not improbably supposed that some of these demoniacs may have arrived
at their dreadful state through various progressive degrees of guilt and
sensual abandonment. Lavish sin, and especially indulgence in sensual
lusts, superinducing, as it would often, a weakness in the nervous system,
which is the especial bond between body and soul, may have laid open these
unhappy ones to the fearul incursions of the powers of darkness. --Alford.
To the frequent inquiry, How comes it that similar possessions do not
occur at the present day? It may be answered: (1) It cannot be proved that
they do not sometimes occur even now. It cannot be said that in many cases
of insanity, and in some cases of spiritualism, the malady may not be
traced to the direct agency of demons. (2) But, admitting that such
possessions are not common, yet there was a reason in our Savior's day for
the external manifestation of Satan's power. The crisis of the moral
history of the world was at hand. The devil was allowed to exercise
unusual power in temptation on the souls and bodies of men, in order that
Christ might meet him openly and manifest his power in his victory over
him. When God was manifested in the flesh, then demons may have been
permitted to manifest themselves specially among men.--Clark. Mark 5:3 Who
had his dwelling among the tombs;; ...in the tombs--Alf; who lived among
the tombs--RSV; He was living in the place of the dead--Bas; and no man
could bind him,; and no one could any longer...--ABUV; He could no longer
be controlled--NEB; It was no longer possible to restrain him--Phi; no,
not with chains:; no, not with a chain--ASV; not even...--ABUV; even
chains were useless--NEB; who had /his dwelling\ among the tombs, and /not
even with a chain, any longer\ was anyone able to bind him,-- who had his
dwelling in the tombs, and not even with chains was any one able to bind
him, TRNTyeagerV282,3 - hos tAn katoikAsin eichen en tois mnAmasin, kai
oude halusei ouketi oudeis edunato auton dAsai, hos (nom.sing.masc.of hos,
relative pronoun, subject of eichen). tAn (acc.sing.fem.of the article in
agreement with katoikAsin). katoikAsin (acc.sing.fem.of katoikAsis, direct
object of eichen). dwelling - Mk.5:3. Meaning: Cf. katoikew. Dwelling
place. Not necessarily a house. With reference to the insane man among the
tombs - Mk.5:3. eichen (3d.per.sing.imp.act.ind.of echw, progressive
duration). en (preposition with the locative of place where). tois (loc.pl.neut.of
the article in agreement with mnAmasin). mnAmasin (loc.pl.neut.of mnAma,
place where). kai (ascensive conjunction). oude (disjunctive particle).
halusei (instru.sing.fem.of halusis, means). bonds - Eph.6:20. chain -
Acts 28:20; II Tim.1:6; Rev.20:1; Mk.5:3,4,4; Lk.8:29; Acts 12:6,7; 21:33.
Meaning; a privative plus luw. Hence the opposite of that which releases -
a chain, bond or manacle with which prisoners are bound. With reference to
the demoniac at Gadara - Mk.5:3,4,4; Lk.8:29 where it is used with pedA.
Elsewhere of the chains that bound Paul - Eph.6:20; Acts 28:20; II
Tim.1:16, or Peter - Acts 12:6,7; 21:33. Once of the chain used to bind
Satan - Rev.20:1. ouketi (adverb of denial). oudeis (nom.sing.masc.of
oudeis, subject of edunato). edunato (3d.per.sing.imp.act.ind.of dunamai,
progressive description). auton (acc.sing.masc.of autos, direct object of
dAsai). dAsai (aor.act.inf.of dew, complementary). Translation: "Wh had
been living among the tombs, but not even with a chain had anyone been
able to keep him bound." COMMENT: Mark is so excited about this insane
man's strength and the consequent inability of any man any longer to bind
him that he piles up the negatives until the verse makes smoot translation
difficult. oude...ouketi oudeis - "but no...not yet, but not one."
Montgomery makes it simple with "Not even with a chain could any man bind
him" which leaves out the thought that once the man had been successfully
bound. The tragic life of this poor demented man was indeed pitiable. His
only asset was savage brute strength, employed with demonic fury against
all who came against him. He was a total manic. Everyone was afraid of him
- that is, everyone but Jesus. The word mnAma probably is distinguished
from mnAmeion as a tomb for the rich as distinct from a grave in the
potter's field. Ear133 - No Man...No...Not. We have noted before that Mark
likes strong language (Peter's language). Here is a good example. The
Greek has oude...ouketi...oudeis-- "neither...no longer... no one." While
Matthew's account, as usual, is much shorter (8:28-34), Luke's account is
almost as graphic (8:26-39). But Mark alone adds: "No one was strong
enough to subdue him" (v.4); and "Night and day among the tombs and in the
hills he would cry out and cut himself with stones" (v.5, both NIV).
MARKitGNTwuest100,1 - Vincent quotes Trench: "The picture of the miserable
man is fearful; and in drawing it, each evangelist has some touches which
are peculiarly his own; but St. Mark's is the most eminently graphic of
all, adding, as it does, many strokes which wonderfully heighten the
terribleness of the man's condition, and also magnify the glory of his
cure." "Who had his dwelling among the tombs." The verb has the prefixed
preposition kata whose root meaning is "down" and thus adds the idea of
permanency to the already existing meaning of the word to which it is
prefixed. The composite word has the idea of a settled habitation. Out
"settled down," is its equivalent. The verb "had" is imperfect, speaking
of a continual possession. Vincent quotes Trency again, relative to the
tombs: "In unclean places, unclean because of the dead men's bones which
were there. To those who did not on this account shun them, these tombs of
the Jews would afford ample shelter, being either natural caves or
recesses hewn by art out of the rock, often so large as to be supported by
columns, and with cells upon their sides for the reception of the dead.
Being, too, without the cities, and often times in remote and solitary
places, they would attract those who sought to flee from all fellowship of
their kind." The word "chain" is the translation of halusis, this word in
turn being made up of luw "to loose," and Alpha privative, making the
compound word mean "not to loose," or "that which cannot be loosed." It
means "a chain," for a chain is something which cannot be loosed. Paul, in
Ephesians 6:20 speaks of himself as an ambassador in bonds, and uses this
word. He refers here to the handcuffs he was wearing, and II Tim. 1:16, to
Onesiphorus, who was not ashamed of his chain. This demon-possessed man
had often been handcuffed, but had every time, broken them by his
superhuman strength. MARKj&d143 - "Had his dwelling among the tombs". This
implies habitual residence, and long absence from the homes of the living.
Evil or unclean spirits are generally represented as haunting waste,
desolate places and tombs. The tombs are not infrequently used in
Palestine by certain of the poorer classes as dwelling-places. Their
character (caves cut in the rock) makes them a perfect shelter. "No man
could bind him". The better MSS. give, "no man could any longer bind him."
The attempt had been so often made and baffled that it had been given up
in despair. Mark 5:4 Because that he had been often bound with fetters and
chains,; he had often been fettered and chained up--NEB; for many a time
he had been left securely bound in fetters and chains--Wey; He had often
been found with chains on hands and feet--Beck; and the chains had been
plucked asunder by him,; ...rent asunder...--ASV; but the chains he
wrenched apart--RSV; but he had snapped his chains--NEB; but afterwards
the chains lay torn link from link--Wey; and the fetters broken in
pieces:; ...he broke...--RSV; and broken the fetters--NEB; and the fetters
in fragments--Wey; neither could any man tame him.; and no man had
strength to tame him--ASV; No one was strong enough to master him--NEB;
and no one could do anything with him--Phi; because of his having been
/many timees, with fetters and chains\ bound, and the chains having been
plucked asunder by him, and the fetters smashed, and no one was mighty
enough to tame him; because that he many times with fetters and chains had
been bound, and pulled in pieces by him had been the chains, and the
fetters broken in pieces, and none was able to take him,
TRNTyeagerV283,4,5 - dia to auton pollakis pedais kai halusesin dedesthai
kai diespasthai hup' autou ta haluseis kai tas pedas suntetriphthai, kai
oudeis ischuen auton damasai. dia (preposition with the accusative,
cause). to (acc.sing.neut.of the article, joined to the infinitives
dedesthai, diespasthai and suntetriphthai). auton (acc.sing.masc.of autos,
general reference). pollakis (adverbial). pedais (instru.pl.fem.of pedA,
means). fetter - Mk.5:4,4; Lk.8:29. Meaning: From peza - "the foot" or
"instep." Therefore a shackle for the feet. A fetter. Distinct from
halusis, which means "chains" and could be used anywhere. When used
together, it means that the prisoner was bound hand and foot. kai
(adjunctive conjunction, joining nouns). halusei (instru.pl.fem.of halusis,
means). dedesthai (perf.pass.inf.of dew, articular, accusative of cause).
kai (adjunctive conjunction joining infinitives). diespasthai (perf.pass.inf.of
diaspaw, articular, accusative of cause). pluck asunder - Mk.5:4. pull in
pieces - Acts 23:10. Meaning; A combination of dia and spaw. Hence, to
separate thoroughly; to tear in pieces. With reference to the chains of
the demoniac - Mk.5:4. With reference to Paul who was in jeopardy by the
mob - Acts 23:10. hup' (preposition with the ablative of agent). autou (abl.sing.masc.of
autos, agent). tas (acc.pl.fem.of the article in agreement with haluseis).
haluseis (acc.pl.fem.of halusis, general reference). kai (adjunctive
conjunction joining infinitive clauses). tas (acc.pl.fem.of the article in
agreement with pedas). pedas (acc.pl.fem.of pedA, general reference).
suntetriphthai (perf.pass.inf.of suntribw, articular, accusative of
cause). kai (inferential conjunction). oudeis (nom.sing.masc.of oudeis,
subject of ischuen). ischuen (3d.per.sing.imp.act.ind.of ischuw,
progressive description). auton (acc.sing.masc.of autos, direct object of
damasai). damasai (aor.act.inf.of damazw, complementary). tame - Mk.5:4;
Jam.3:7,7,8. Meaning: To tame. With reference to an insane man - Mk.5:4;
wild life - Jam.3:7,7. Metaphorically to control an unruly tongue -
Jam.3:8. Translation: "...because often he had been bound with shackles
and chains and the chains had been pulled apart and the shackles had been
broken and therefore no man had been able to subdue him." COMMENT: dia
here introduces three articular infinitives of cause. They are served by a
single article, to, in the accusative case. This causal construction
supports the statement of the last clause of vs.3, that no one was able to
bind the man permanently. He had in fact been bound (to...dedesthai), but
the chains had been pulled apart (diespasthai) and the fetters about his
feet had been shattered (suntetriphthai). These three perfect passive
infinitives are all joined to the same article. Mark, having supported his
statement of vs.3 with the evidence, now reiterates his statement in the
last clause of vs.4 that "no man was able to bind him." Truly the poor man
was sick and dangerous. R533 - Pedais and halusesin are used as
instrumental datives (accompanying circumstance or manner--T241). [Ed.
These explanations have a similar sense; the dative nouns have the
resultant meaning "with fetters and chains."] R581 - The root idea of the
preposition is present in the compound verb diaspaw, "rend in two." B108 -
The infinitive dedesthai denotes an action whose result was existing, not
at the time of speaking, but at an earlier time. B408 - Dia to with the
infinitive expresses the evidence (for his condition of being bound)
rather than the cause strictly so called (cf. R1071). DM216 - (4) Cause.
The accusative infinitive with dia is a very natural construction for the
expression of cause. (here). BW39 - THE INSTRUMENTAL. The basic idea
expressed by the instrumental case is that of means or instrument. The
word in the instrumental indicates that by which the action of the verb is
carried out. Inasmuch as the dative, the locative, and the instrumental
employ the same case form, the third inflected form, one must first decide
the case of a word in the third inflected form before its exact syntax can
be determined. This can be done by determining whether the emphasis is
upon personal interest (dative), location (locative), or means
(instrumental). The instrumental case has the following uses. Instrumental
of Means. This is the most common, the simplest, and most obvious use of
the case. Compare the preceding comments about the case in general. It
should also be noted that the instrumental of means always involves
impersonal means, never personal agency. Personal agency is expressed by
the ablative of agency, with or withou hupo, and rarely by the
instrumental of agency (below). A test for this use is the ability to use
the words "by means of" or simply "by" in the translation. The preposition
"with" may also be used to translate this use of the instrumental. (1) The
Substantive without a Preposition. (here) "...because he had often been
bound by fetters and chains. (DM89). MARKj&d143 - "Bound with fetters and
chains". The case was probably one of long standing, and repeated efforts
had been made to confine him (Lk. 8:29). Fetters were for the feet, chains
for any other part of the body. --Schaff. Luke says (8:29), that
"oftentimes it (the unclean spirit) had caught him;" and, after mentioning
how they had vainly tried to bind him with chains and fetters, because "he
brake the bands," he adds, "and was driven of the devil (or demon) into
the wilderness." The dark tyrant-power by which he was held clothed him
with superhuman strength, and made him scorn restraint. Matthew (8:28)
says he was "exceeding fierce, so that no man might pass by that way." He
was the terror of the whole locality. --J.F. and B. "Chains had been
plucked asunder." This is nowise incredible; for there are still some
forms of mania in which the sufferer, notwithstanding the constant
exhaustion of mind and body, gains a daily increase of muscular strength,
and is able to break the strongest bonds and even chains. --Kitto Mark 5:5
And always, night and day,; And so, unceasingly, night and day-- NEB; All
night and day--Mof; All through the night as well as in the day-time--Phi;
he was in the mountains, and in the tombs,; in the tombs and in the
mountains--ASV; among the tombs and on...--RSV; ...and on the
hill-sides--NEB; crying, and cutting himself with stones.; he was crying
out, and...--ASV; shrieking, and mangling himself with sharp stones--Wey;
screaming and cutting himself with sharp pieces of stone--Tay; and
was he
crying aloud, and cutting himself in pieces with stones. and always, night
and day, in the mountains, and in the tombs he was, crying and cutting
himself with stones. TRNTyeagerV285,6 - kai dia pantos nuktos kai hAmeras
en tois mnAmasin kai en tois oresin An krazwn kai katakoptwn heauton
lithois. kai (continuative conjunction). dia (preposition with the
genitive of time description). pantos (gen.sing.fem.of pas, in agreement
with nuktos and hAmeras). nuktos (gen.sing.fem.of nux, time description).
kai (adjunctive conjunction joining nouns). hAmeras (gen.sing.fem.of
hAmera, time description). en (preposition with the locative of place
where). tois (loc.pl.neut.of the article in agreement with mnAmasin).
mnAmasin (loc.pl.neut.of mnAma, place where). kai (adjunctive conjunction
joining prepositional phrases). en (preposition with the locative of place
where). tois (loc.pl.neut.of the article in agreement with oresin). oresin
(loc.pl.neut.of oros, place where). An (3d.per.sing.imp.ind.of eimi,
imperfect periphrastic). krazwn (pres.act.part.nom.sing.masc.of krazw,
imperfect periphrastic). kai (adjunctive conjunction joining participles).
katakoptwn (pres.act.part.nom.sing.masc.of katakoptw, imperfect
periphrastic). cut - Mk.5:5. Meaning: A combination of kata and koptw.
Hence, to cut up; to cut into pieces. To lacerate - with reference to the
demoniac in Gadara - Mk.5:5. heauton (acc.sing.masc.of heautos, direct
object of katakoptwn). lithois (instru.pl.masc.of lithos, means).
Translation - "...and all of the time, every night and day, among the
tombs and in the mountains, he continued to cry out and to cut himself
with stones." COMMENT: dia with the genitives of time description
indicates nightime and daytime as distinct from summertime or wintertime,
while pantos adds that Mark is speaking of every night and day. dia says
that every period of time, whether it be by night or by day, was
completely occupied with the man's activity. Thus the essence of dia
pantos nuktos kai hAmeras is always or all of the time. This is further
strengthened by the durative character of the two imperfect periphrastics.
He was always crying out and always cutting himself with stones. Either in
the mountains or among the tombs the poor man shrieked out his insane
frustration and lacerated his body with sharp stones. The picture is
verses 3-5 is bleak indeed. What a pitiable case, but Jesus is equal to it
just as He was equal to the storm at sea. M39 - The temporal prepositional
phrase here means "continually, night and day." MARKitGNTwuest101,2 -
"Bound with fetters and chains." The verb is perfect in tense, showing a
well-done, complete piece of work. The binding had been done most
thoroughly. "Fetters" is the translation of pedA, a fetter or shackle for
the feet, the word coming from peza "the foot or instep." The English
plural of "foot" is of course "feet." The Anglo- Saxon word for foot is
fot, fet, and the plural is feeter, hence, fetter, that which binds the
feet. The demonized man was bound both by his hands and his feet. "Plucked
asunder" is from diaspaw "to draw in two." "Broken in pieces" is suntribw,
"to rub together, to crush together." The fetters that bound him might
have been cords which could be rubbed to pieces. "Tame" is damazw "to
restrain, curb, tame." "Crying" is krazw, denoting an inarticulate cry, a
shriek. It was a loud scream or shriek. "Cutting himself," katakoptw,
means "to cut one's self up," in the sense of gashing, hacking, or cutting
one's whole body so as to leave it covered with scars. Translation: "And
having come out of the boat, immediately, there met him out of the tombs a
man with an unclean spirit, who had settled down and was making his home
in the tombs; and no longer was anyone able to bind him, not even with
manacles, because he had often been bound securely with manacles and
fetters, and the manacles were snapped in two by him, and the fetters
crushed together, and no one had sufficient strength to restrain him. And
throughout the night and the day, in the tombs and in the mountains, he
was continually screaming and shrieking, and was constantly lacerating
himself all over with stones. NTC-MARKhendriksen188,9 - We are definitely
dealing here wth a demoniac, not merely with a maniac. The picture Mark
draws is filled with terror. It describes a man who is the victim of
demonic malevolence coupled with human indifference and impotence. But in
the end divine omnipotence and benevolence come to the rescue and triumph.
The helpfulness of Jesus is strikingly contrasted with the heartlessness
of demons and men. The man here pictured used to live in the city, as has
been indicated. But now, demon-possessed, his dwelling is among "the
tombs." This term probably refers to abandoned burial chambers hewn into
the side of the cliffs. Habitually, at intervals during the night and day,
this man's ear- splitting screams are echoing eerily from cavern to cavern
near the rocky shore, striking terror into the hearts of any traveler who
might dare to come within hearing distance. Most people simply bypassed
this neighborhood (Matt. 8:28b). Moreover, in the midst of his hideous
screaming the demoniac was making things worse for himself by gashing the
flesh of his naked body with the sharp edges of broken stones. As to the
attitude of his neighbors toward him? It would seem that all they ever
thought of was their own safety and protection. With that in mind they
were in the habit of binding the man hand and foot. But no matter how
frequently they resorted to this means of safeguardng themselves, they
were never successful, for the handcuffs were torn apart by him and the
leg irons were broken in pieces. In fact, no one, but no one, had the
strength to tame him down. TNICotNT-MARKlane181,2 - The man who was
demon-possessed is elaborately introduced, perhaps in a manner reflecting
the excited report of townsmen who had long been familiar with his
existence. His dwelling in the midst of the tombs and the inability of
chains and fetters to bind him is especially stressed, but every word
emphasizes his pathetic condition. The people of the town undoubtedly felt
that the man was mad, for his appearance and behavior conformed to the
popular diagnosis of insanity. [7] In accordance with the practice of the
day they had attempted to bind him by chains to protect themselves from
his violence. When this proved to be futile, they had driven him off to
wander restlessly in the wild hill country and to dwell in the
subterranean caves which served as tombs and dwellings for the poorest
people of the district. At intervals during the night and the day he would
be seen among the tombs or on the mountains, wildly shrieking, cutting his
flesh with sharp stones, [9] attempting to destroy himself and bring to an
end the torment of an unbearable existence. In the several features of the
description the purpose of demonic possession to distort and destroy the
divine likeness of man according to creation is made indelibly clear. The
attitude and actions of the people of the town were an added cruelty based
on popular misunderstanding. But ultimate responsibility for the
wretchedness of the man and the brutal treatment he had endured rested
with the demons who had taken possession of the center of his personality.
[Footnote 7] - According to the Talmud there were four characteristics of
madness: walking abroad at night; spending the night on a grave; tearing
one's clothes and destroying what one was given. This man demonstrated all
four characteristics.... [Footnote 9] - Was this practice associated with
worship of demonic deities? Cutting the flesh in frenzied worship is very
ancient (cf. I Kings 18:28). In Ch. 5:7 Jesus is addressed by a title well
attested in Gentile and Jewish syncretistic contexts appropriate to the
Decapolis as a Hellenistic and pagan area. The suggestion lies close at
hand that the possessed man was involved in a demonic form of worship
contrary to his will. MARKj&d143 - "Night and day...in the tombs." It is a
sad story that is told of the unfortunate. He wandered about night and day
in the solitudes, like a spectre, but crying aloud like a ravenous beast.
"Cuttng himself with stones." There is sometimes a strong propensity in
maniacs to wound and even maim themselves. V. Swieten says that he himself
"saw a maniac who lacerated all the integuments of his body, and who,
during the inclemency of severe winter, lay naked on straw for weeks, in a
place rought with stones." Mark 5:6 But when he saw Jesus afar off,; And
when he saw Jesus from afar--ASV; When he saw Jesus in the distance--NEB;
And catching sight of Jesus...Gspd; he ran and worshipped him,; ...and
bowed down to him--ABUV; ...and flung himself down before him--NEB; ...and
threw himself at His feet--Wey; And
he ran and bowed down to him; And, having seen
Jesus from afar, he ran and bowed before him, TRNTyeaterV286 - kai idwn
ton IAsoun apo makrothen edramen kai prosekunAsen autw. kai (adversative
conjunction). idwn (aor.part.nom.sing.masc.of horaw, adverbial, temporal).
ton (acc.sing.masc.of the article in agreement with IAsoun). IAsoun (acc.sing.masc.of
IAsous, direct object of idwn). apo (preposition with the adverb to show
space separation). makrothen (adverbial). edramen
(3d.per.sing.2d.aor.act.ind.of trechw, ingressive). kai (adjunctive
conjunction joining verbs). prosekunAsen (3d.per.sing.aor.act.ind.of
proskunew, ingressive). autw (dat.sing.masc.of autos, personal advantage).
Translation: "But having seen Jesus from afar he ran and began to worship
Him." COMMENT: This is more than the Pharisees did, and they were supposed
to be sane! Ear133 - Worshipped. It is true that proskunew (from kunew,
"kiss") means "to make obeisance, do reverence to, worship" (A-S, p.386).
A&G note that the verb was "used to designate the custom of prostrating
oneself before a person and kissing his feet, the hem of his garment, the
ground, etc.; the Persians did this in the presence of their deified king,
and the Greeks before a divinity or something holy" (p.716). But it was
also used for a slave prostrating himself before his master (Mt.18:26).
The pertinent question remains: Would the demon-possessed man be
worshiping Jesus, even though he called Him "Son of the Most High God" (NASB,
NIV, RSV)? Probably "fell on his knees in front of him" (NIV is a safer
translation. MARKitGNTwuest102 - The word "but" is the A.V., translation
of kai, a Greek conjunction used most frequently in the simple
continuative use of "and". There are two adversatives in Greek, alla, the
stronger, and de the milder. While kai is sometimes used in an adversative
sense, the context seems to indicate that it is used here in a
continuative one. Robertson, commenting on the words, "Ran and worshipped
Him," quotes Swete as follows: "At first perhaps with hostile intentions.
The onrush of the yelling maniac must have tried the newly recovered
confidence of the Twelve. We can imagine their surprise when, approaching,
he threw himself on his knees." The "and" connects the fact of the
demoniac's unusual behavior with his usual habit of attacking strangers
who came near his abode. The fact that he saw Jesus at a distance would
not lead him to worship Him, but to run to Him, and when he drew closer,
the spiritual power and grace that always pervaded the personality of the
Son of God, quieted his spirit and caused him to fall on his knees in
reverence. "Worship" is proskunew, "to prostrate one's self, to kiss the
had to (towards) one in token of reverence, to fall upon the knees and
touch the ground with the forehead as an expression of profound reverence
(to make a salam), by kneeling or prostration to do homage to one or make
obeisance, either in order to express respect or make supplication." It is
used of homage shown to men of superior rank, or of homage shown to God.
Here it speaks of homage to God, the act of worhsip, for the demon
recognizes our Lord as the Son of God. Here we have a being, incorrigible
in his nature, destined to be damned for all eternity, one of the cohorts
of Satan, bending the knee to God the Son. This is that of which Paul was
speaking when he referred to the universal adoration of the Lord Jesus,
even by beings under the earth (Phil.2:10). They are even now bending the
knee to the Son of God. In the last analysis, it was not the demoniac who
was prostrating himself before the Lord Jesus. He was under the control of
the demon, and the latter was the source of the homage paid the Son of
God. Translation: "And having seen Jesus from a distance, he rand and
prostrated himself on the ground before Him, worshipping Him;..." MARKj&d143,4
- "Ran and worshipped him". Probably when he saw him land he ran from his
lurking place among the tombs on the mountain side. There seems to be a
kind of double life in the man; one his own, and the other the
overpowering influence of the spirit that possessed him. Olshausen refers
the act of going to Jesus, and bowing down before him, to the man in
contradistinction to the demon. The man wanted help, and sought it in
Jesus; and the will of the demon trying to overpower him made the terrible
paroxysms of conflict. Godet says: "He felt himself at once attracted and
repelled by Jesus; this led to a violent crisis in him, which revealed
itself first of all in a cry. Then, like some ferocious beast submitting
to the power of his subduer, he runs and kneels, protesting all the time,
in the name of the spirit of which he is still the organ, against the
power which is exerted over him." Mark 5:7 And cried with a loud voice,
and said,; and crying out..., he said--RSV; shouting loudly--NEB; yelling
at the top of his voice--Phi; What have I to do with thee,; What have you
to do with me--RSV; What do you want with me--NEB; Why dost thou meddle
with me--Knox; Jesus, thou Son of the most high God?; Jesus, Son of the
Most High God--RSV; Jesus, kSon of God Most High--Wey; I adjure thee by
God,; In God's name-- NEB; For God's sake--Phi; In God's name, I implore
you-- Gspd; that thou torment me not.; do not torment me--RSV;
...torture...--Mof; and /crying out with a loud voice\ saith-- What have I
in common with thee, O Jesus, Son of God Most High? I adjure thee by
God,--Do not torment me! and having called with a loud voice, he said,
'What--to me and to thee, Jesus, Son of God the Most High? I adjure thee
by God, mayest thou not afflict me! TRNTyeagerV286,7 - kai kraxas phwnA
megalA legei. Ti emoi kai soi, IAsou huie tou theou tou huphistou; horkizw
se ton theon, mA me basanisAs. kai (adjunctive conjunction). kraxas (aor.act.part.nom.sing.masc.of
krazw, adverbial, temporal). phwnA (instru.sing.fem.of phwnA, means).
megalA (instru.sing.fem.of megas, in agreement with phwnA). legei
(3d.per.sing.pres.act.ind.of legw, historical). Ti (nom.sing.neut.of tis,
interrogative pronoun in direct question). emoi (dat.sing.masc.of emos,
personal interest). kai (adjunctive conjunction joining pronouns). soi (dat.sing.masc.of
su, personal interest). IAsou (voc.sing.masc.of IAsous, address). huie (voc.sing.masc.of
huios, apposition). tou (gen.sing.masc.of the article in agreement with
theou). theou (gen.sing.masc.of theos, relationship). tou (gen.sing.masc.of
the article in agreement with huphistou). huphistou (gen.sing.masc.of
huphistos, apposition). horkizw (1st.per.sing.pres.act.ind.of horkizw,
apposition). adjure - Mk.5:7; Acts 19:13. Meaning: Cf. enorkizw in I
Thess.5:27. Related to horkos. Hence, to force one to take an oath. To
adjure, solemnly implore, charge, call upon. With reference to the
demoniac speaking to Jesus - Mk.5:7. Of the exorcists in Acts 19:13. se (acc.sing.masc.of
su, direct object of horkizw). ton (acc.sing.masc.of the article in
agreement with theon). theon (acc.sing.masc.of theos, general reference).
mA (negative conjunction with the subjunctive in a prohibition). me (acc.sing.masc.of
egw, direct object of basanisAs). basanisAs
(2d.per.sing.1st.aor.act.subj.of basanizw, prohibition). Translation: "And
when he had finished shrieking at the top of his voice he said, 'What have
you and I in common, Jesus, Son of the Most High God? I call upon you in
God's name not to torment me.'" COMMENT: It is grammatically not possible
to take kraxas as modal, as Goodspeed does. The participle is aorist and
denotes action prior to that in legei. This forbids the interpretation
that the man screamed at Jesus at the top of his lungs. His shrieking
ceased and he became calm as he spoke to Jesus. It is hard to imagine the
poor man prostrate before our Lord raving like a maniac. His speech to
Jesus was probably delivered in a subdued voice. The demon's cry was
inarticulate. What the man said to Jesus made good sense. The man realized
that in his demon possessed condition he really had nothing in common with
our Lord, Whom he correctly designated as the Son of the Most High God.
The Son of God and a demon possessed man find little common ground.
Cf.#1353 for other places where the adjective applies to Jesus. The demons
know more theology than some religious leaders. ton theon after se is an
example of a double accusative. ton theon is an accusative of general
reference. se is the object of horkizw. "I charge you and call God to
witness...k.t.l." The prohibition is couched in the aorist subjunctive,
basanisAs which is ingressive - "...do not begin to torment me."
Apparently the demon thought that Jesus was going to send him immediately
to hell. This is supported by gar in the next verse. R669 - Hupsistos is a
true superlative referring to God, "Jesus, son of the most high God."
(DM121) (Cham43). DM95 - The Accusative Case. (6) The Accusative with
Oaths. In the NT horkizw, "I adjure", is regularly followed by two
accusatives. (here). "I adjure thee by God, torment me not." (Cham38).
Ear133 - Torment. The verb basanizw comes from the noun basanos, which
first meant a "touchstone" (a dark stone used in testing metals), then
"examination by torture," and finally "torment, torture." The noun occurs
(in NT) only in Mt.4:24 and Lk.16:23,28. Thayer says that the verb
properly meant to test metals by the touchstone, secondly "to question by
applying torture," and thirdly "to torture" (p.96). So while "torment" (KJV,
NASB) may be all right, it would seem that the demons were afraid that
Jesus would immediately "torture" (NIV) them in Gehenna. MARKitGNTwuest103
- "What have I to do with thee?" The literal Greek is, "What with
reference to me and with reference to you?" The classification is dative
of reference. Supplying the verb of being here, which is often left out
and to be supplied by the reader, we have, "What is there with reference
to me and with reference to you?" That is, "What is there in common
between me and you?" "I adjure thee by God, that thou torment me not."
This certainly did not come from the man himself, for no human being is in
the category of the demons, that of being destined to torment without
having a salvation provided which he can accept. The demons know their
fate now. "Torment" is basanizw. The word means first "to test metals,"
then "to test one by torture." The latter is our present "third degree."
It means simply also "to torture." When the demon said, "I adjure thee by
God," he put Jesus under oath. The verb is horkizw "to force to take an
oath, to administer an oath." Translation: "...and he cried out with a
great voice, and says, What is there in common between me and you, Jesus,
you Son of the most high God? I adjure you, by God, don't begin to toment
me...." NTC-MARKhendriksen190,1 - It is sometimes argued that verse 6
contradicts verse 2. According to verse 2 when Jesus steps out of the boat
the demoniac is right there, while according to verse 6 he is still a
considerable distance away. But surely this argumentation amounts to
creating a conflict where there need not be one at all. A legitimate
interpretation of Mark's account is that before the boat even reaches the
shore the demoniac, "from a distance" spying its approach, comes running,
and that he actually meets Jesus as the latter steps ashore. Perhaps
somewhat more difficult to understand is the behavior of the demoniac. On
the surface it seems to be very inconsistent: one moment we see him
rushing down with hostile intent; the next moment he has thrown himself at
Jesus' feet and is worshipping him; only to change once more to the
immediately following sinister outcry. To say that, after all, irrational
behavior is exactly what one can expect from a demoniac is probably only
half the solution. In addition it should be pointed out that when this man
started to run toward the company, he did not as yet recognize its Leader.
When he - really the demons inside him, represented by their leader - in a
manner that surpasses human understanding did recognize him, the first
reaction, because of the majesty of Christ, was that of awe, resulting in
prostration. But when the demon's spokesman reflected on the fact that
Jesus was, after all, his great Opponent, the One who had arrived on earth
with the very purpose of "destroying the works of the devil" (I Jn. 3:8),
he, making use of the poor man's vocal organs, gave vent to his feeling of
anger, frustration, and despair, in the outburst, "Why do you bother me,
Jesus, son of the Most High God?" The behavior of this demoniac is very
similar to the one described in 1:23,24. In both cases note the loud,
angry outcry, the confession of Christ's deity, and the fear that even now
Jesus might have in mind to torture his hellish adversaries. Therefore,
see on 1:23,24. Though men will at times do their utmost to deny Jesus'
deity, the demons do not; note the exalted title given to the Master by
the spokesman of the unclean spirits that inhabited this man. He calls
Jesus "Son of the Most High God," nothing less! And Jesus was and is
exactly that. Cf. Gen. 14:18,19; Isa. 6:3 (in the light of Jn. 12:41); Lk.
1:32,35,76; 6:35; 8:28; Heb. 7:1. It would seem that immediately after
this outcry Jesus said, probably more than once, to the demon who acted as
spokesman for all, "Come out of the man, you unclean spirit" (see on verse
8). Instead of immediately obeying, the demon answered, Swear to God that
you won't torture me. Or, more literally, "I adjure you by God...." The
substance of this insolent remark is reflected more mildly in Luke's
passage, "I implore you, do not torture me." This meant: Do not order us
to depart "into the abyss" (8:28,31). The demon's request that Jesus bind
himself by means of an oath was passed by in silence, in keeping with
Matt. 5:33-37; see N.T.C. on that passage. The demonic scream is by
Matthew interpreted to mean, "Did you come here to torture us before the
appointed time?" The demonic world realizes that on the day of the final
judgment its relative freedom to roam about on earth and in the sky above
it (see N.T.C. on Eph. 2:2; 6:12) must cease forever, and that its final
and most terrible punishment is destined to begin at that time. Its
representative who is now speaking to Jesus knows that right now he is
face to face with the One to whom the final judgment has been committed,
and he is afraid that even now - "Before the appointed time" - Jesus might
hurl him and his partners into "the abyss" or "dungeon," that is, into
hell, the place where Satan is kept. That fear on the part of this unclean
spirit was engendered and intensified by Christ' repeated command that the
demon depart from the horribly frustrated man, as is clearly stated in
verse 8. MARKj&d144 - "Cried with a loud voice". It was the man's voice
that cried out, but it was the controlling spirit that dictated the words.
He had not the control of his own organs, just as I have seen those under
hypnotic influence who could not control their words or thoughts. It is no
uncommon thing in our time for a person to be absolutely under the
influence of another will. "What have I to do with thee?" What have we in
common? Why interferest thou with us? Why wilt thou not let us alone? "Son
of the most high God". The spirits, who had possession of the poor man's
body, wielded his organism of speech as if it were their own. These demons
knew the Lord and confessed him. "The demons believe and tremble." "I
adjure thee by God". To adjure is to entreat solemnly, as if under oath,
or the penalty of a curse. This is the language of the demon, not of the
man;' not a mere blasphemy, but a plausible argument. Nothng is more
common than swearing by God, on the part of the ungodly, the infidel, and
even the atheistic. "Torment me not". In Matthew, "Art thou come hither to
torment us before the time?" i.e., we implore thee to deal with us as God
himself does; not to precipitate our final doom but to prolong the respite
we now enjoy.--Alexander. Mark 5:8 For he said unto him,; For he had said
to him--RSV; For He had been saying to him--NASB; For Jesus was
saying--Mon; Come out of the man, thou unclean spirit.; ...you unclean
spirit!--NASB; Foul spirit, come out of the man--Wey; For he was saying to
him-- Go forth thou impure spirit, out of the man; (for he said to him,
'Come forth, spirit unclean, out of the man,') TRNTyeagerV288 - elegen gar
autw, Exelthe to pneuma to akatharton ek tou anthrwpou. elegen
(3d.per.sing.imp.act.ind.of legw, progressive duration). gar (causal
conjunction). autw (dat.sing.masc.of autos, indirect object of elegen).
Exelthe (2d.per.sing.aor.act.impv.of exerchomai, command). to (voc.sing.neut.of
the article in agreement with pneuma). pneuma (voc.sing.neut.of pneuma,
address). to (voc.sing.neut.of the article in agreement with akatharton).
akatharton (voc.sing.neut.of akathartos, in agreement with pneuma). ek
(preposition with the ablative of separation). tou (abl.sing.masc.of the
article in agreement with anthrwpou). anthrwpou (abl.sing.masc.of
anthrwpos, separation). Translation: "Because He was saying to him, 'Come,
you unclean spirit, out of the man.'" COMMENT: This is why the demon was
begging Jesus not to assign him to torment. Already Jesus was ordering
(continuous action in elegen) him out of the man. Whither? Is there any
other place but hell? Not to the demon's knowledge. Note that, in
addressing him, Jesus used the emphatic attributive position - to pneuma
to akatharton. Running through the entire story is evidence of our Lord's
superiority over the demon, just as He had shown His superiority over the
storm and waves, a short time before. MARKitGNTwuest103 - "For He said."
The original has the progressive imperfect, "for He had been saying." Our
Lord had repeatedly ordered the demon to come out of the man, as a result
of which the demon had made this outcry. Translation: "...For He was
saying to him, Come out of the man, unclean spirit."
TNICotNT-MARKlane182,34 - The movement of the story, which had been
momentarily interrupted by verses 3-5, is now resumed. What had been
summed up in Mark's phrase in verse 2 ("there met him...a man with an
unclean spirit") is now related in more detail. The man had seen Jesus
from a distance, and running he fell upon his knees before him. Shrieking
with a loud voice the demoniac uttered an adjuration that was violent and
fierce. Its purpose is entirely defensive; sensing the identity of a
dangerous opponent, the unclean spirit raises its voice to defend itself
against him. The first phrase in this address to Jesus could be rendered
"What have I and you in common?" or "Why do you interfere with me?" It is
surprising to find the demon addressing Jesus by his personal name,
although it is possible that he had heard one of the disciples use this
form of direct address. What is more noticeable is that the demon is fully
aware of Jesus' divine origin and dignity. "Son of the Most High God" is
not a messianic designation but a divine one, in spite of the syncretistic
associations that gather around the term "Most High." The full address is
not a confession of Jesus' dignity but a desperate attempt to gain control
over him or to render him harmless, in accordance with the common
assumption of the period that the use of the precise name of an adversary
gave one mastery over him. The very strong adjuration "by God" has a
strange, ironic ring in the mouth of the demoniac. He senses that he is to
be punished and employs the strongest adjuration that he knows. He invokes
God's protection, but the adjuration is without force, for Jesus is the
Son of God. In the act of kneeling, the defensive use of the divine name
and the violent invocation of God to strengthen the plea that Jesus would
not torment him, there is the full recognition of Jesus' superior power on
the part of the demon. On this understanding verse 8 is in its original
position. Jesus is sufficiently powerful that the demon at once
understands that it must now leave its victim. An explicit command is
scarcely necessary, and comes almost as an after-thought. It is put in the
form of a subordinate clause, and Mark's historic imperfect may be
translated "For he had said to him, Unclean spirit, come forth out of the
man." vs.8 - MARKj&d144 - "Come out of the man". Leave him; no more
control him. Mark 5:9 And he asked him, What is thy name?; And Jesus asked
him, What is your name--RSV; And he answered, saying,; He replied--RSV; My
name is Legion: for we are many.; ...for there are many of us--Rieu;
...there are so many of us--NEB; and he was questioning him-- What is thy
name? and he saith to him-- /Legion\ is my name, because we are /many\;
and he was questioning him, 'What is thy name?' and he answered, saying,
'Legion is my name, because we are many;' TRNTyeagerV288,9 - kai epArwta
auton, Ti onoma soi; kai legei autw, Legiwn onoma moi, hoti polloi esmen.
kai (continuative conjunction). epArwta (3d.per.sing.imp.act.ind.of
eperwtaw, iterative). auton (acc.sing.masc.of autos, direct object of
epArwta). Ti (nom.sing.neut.of tis, predicate nominative). onoma (nom.sing.neut.of
onoma, subject of estin understood). soi (dat.sing.neut.of su,
possession). kai (continuative conjunction). legei
(3d.per.sing.pres.act.ind.of legw, historical). autw (dat.sing.masc.of
autos, indirect object of legei). Legiwn (nom.sing.masc.of legiwn,
predicate nominative). onoma (nom.sing.neut.of onoma, subject of estin
understood). moi (dat.sing.neut.of egw, possession). hoti (causal
conjunction). polloi (nom.pl.neut.of polus, predicate adjective). esmen
(1st.per.pl.pres.ind.of eimi, aoristic). Translation: "And He asked him
repeatedly, 'What is your name?' And he said to Him, 'Legion is my name,
because there are many of us.'" COMMENT: The imperfect in epArwta is
iterative. Jesus insisted that the demon identify himself. He also
insisted that the demons leave their victim despite their frantic
entreaties. Perhaps as long as the demons controlled the body of the man
they would not permit him to reply to Jesus, in which case we have the
struggle for power between Jesus and the demons as in Mk.3:11 and
Mt.12:22. Once the demons were cast out, the man could speak. He had lived
with the demons so long that he identified with them. polloi esmen - "I am
more than one. I am controlled by many." Once cast out, the demons were at
the complete mercy of the Son of God, as we see in vs.10-14.
MARKitGNTwuest103,4 - "He asked him." The verb is imperfect, "He kept on
asking him," the implication being that the demon only responded after
repeated questioning. The word "legion" is the designation for a company
of Roman soldiers numbering 6,826 men, an emblem of irresistable power and
of a multitude organized into unity. A Roman legion was a common sight in
these regions. The name was already naturalized into Greek and Aramaean.
It seems that not only had the demon taken up his residence in this
unfortunate man, but a legion of them had done so. Translation: "And He
kept on asking him, What is your name? And he says to Him, Legion is my
name, because we are many." NTCMARKhendriksen191,2 - The story continues:
Just why was it that Jesus, ignoring the demon's demand (verse 7b), asked
this question? Among commentators: a. Several completely omit any attempt
to solve this difficult puzzle. b. Others are of the opinion that Jesus,
in common with other exorcists, believed that knowledge of the demon's
name carried with it the ability to cast out the demon. The moment a
demon's name was known, his power was broken. Objection. This certainly
looks like an attempt to reduce the power of Jesus to that of any other
cases of demon-expulsion recorded in the Gospels there would be a
reference to asking the name of the demon. c. Still another confidently
affirms that Jesus questions about the name in order that - supposedly by
means of the answer to this question - his disciples, etc. would know that
he was dealing not just with one demon but with ever so many of them. d.
What may well be the best answer - though we cannot be sure - is the one
suggested in one form or another by several other commentators. It amounts
to this: Jesus wishes to reveal to the demoniac the seriousness of his
condition. In order to deliver him from this condition he wishes to calm
him down and to strengthen his consciousness of his real self. He desires
to tear him loose from his close association - almost identification -
with the demon, or demons, that had for so long a time dominated him. The
reply indicates the depth of the demoniac's misery. He is under the
control not of just one demon, the spokesman, but of an entire host, a
Legion! The word must not be taken literally, as if it meant that a force
of at least 6000 demons were in control of the poor man. The meaning here
is undoubtedly figurative: a very large number. It is also possible that
the term "Legion" conjured up the vision of an army of occupation,
cruelty, and destruction. We are not dealing here with a legion of
protecting angels (cf. Matt. 26:53: "more than twelve legions of angels").
We are confronted here with Satan's army of terror and death. That more
than one demon would at times occupy and enslave a person is clear also
from other Scripture passages. See Matt. 12:45 (cf. Lk. 11:26); Mk. 16:9
(cf. Lk. 8:2). MARKj&d144 - II. THE LEGION AND THE SWINE. - "What is thy
name?" The Lord asks this question of the afflicted man. For what purpose?
There is nothing so suitable as a calm and simple question to bring a
madman to himself. There is no more natural way of awakening in a man who
is beside himself the consciousness of his own personality than to make
him tell his own name. A man's name becomes the ex-pression of his
character, and a summary of the history of his life. The first condition
of any cure of this afflicted man was a return to the distinct feeling of
his own personality. "And he answered". The man was asked, but the demon
answered, showing his entire mastery over him. "My name is Legion", the
unclean spirit answers. The Roman legion consisted of about six thousand.
The word had come to signify any large number, with the ideas of order and
subordination. It is about equivalent to host, and explained by the
unclean spirit himself: "For we are many." One chief, superior one, with
inferior ones under him. Mark 5:10 And he besought him much; And he begged
him eagerly--RSV; and he begged Jesus again and again--TCNT; And they
begged him earnestly--Gspd; that he would not send them away out of the
country.; not to send them out...RSV; ...that country--Wms; not to expel
them from the neighbourhood--Rieu; and he was beseeching him much, that he
would not send them forth outside the country. and he was calling on him
much, that he may not send them out of the region. TRNTyeagerV289 - kai
parekalei auton polla hina mA autous aposteilA exw tAs chwras. kai
(continuative conjunction). parekalei (3d.per.sing.imp.act.ind.of
parakalew, inceptive). auton (acc.sing.masc.of autos, direct object of
parekalei). polla (adverbial). hina (final conjunction introducing a
purpose clause). mA (negative conjunction with the subjunctive in a
negative purpose clause). autous (acc.pl.masc.of autos, direct object of
aposteilA). aposteilA (3d.per.sing.1st.aor.act.subj.of apostellw,
purpose). exw (improper preposition with the ablative of separation). tAs
(abl.sing.fem.of the article in agreement with chwras). chwras (abl.sing.fem.of
chwra, separation). Translation: "And he began to beg him earnestly that
He not send them out of the country." COMMENT: We have for the first time
in this story a clear grammatical distinction between the man and the
demons - perhaps because this is the earliest moment when the demons are
outside his body. In vs.2-9 the man and the demons seem inextricably bound
together. See it is vs.2. It seems in vs.6 that the man ran. The man in
vs.7 begged for no torment because (gar in vs.8) Jesus was ordering the
demons to leave. But in vs.9 - hoti polloi esmen - again he identifies
with them. Now in vs.10, it seems clear who is who. The man begs Jesus
with great earnestness that He (Jesus) not send them (the demons) out of
the country. One wonders why? It would seem that he would be glad to see
them leave. Grotius suggests that Decapolis was full of Hellenizing
apostate Jews and hence a favorite haunt for demons. (The Expositors'
Greek Testament, en loc.). T65 - There is a distinction between v.10 and
v.12; the request is successful and therefore aorist in v.12 (but the
imperfect tense is used in v.10, in which verse the request is
incomplete). MT208 - Hina introduces the content of the command here,
"that." H446 - Polla is used with an adverbial sense, "eagerly" (cf.
1:45). MARKitGNTwuest104 - "He besought Him much." The verb is a very
strong word, "I beg of you, please" (parakalew), the tense, imperfect
again. He kept on pleading with Him. The demon who called himself "Legion"
was asking in behalf of the other demons as well. Expositors, quoting
Grotius, says that Decapolis, full of Hellenistic apostate Jews, was loved
by the demons. The word "Decapolis," is the transliteration of two Greek
words which together mean "ten cities." It is the region just south east
of the Sea of Galilee, and bordering on that sea. Translation: "And he
kept on pleading with Him to the effect that He should not send them off,
outside of the country. vs. 10 - NTC-MARKhendriksen192,3 - See on verse 7.
However, at this point another item may have to be added. Not only do the
demons feverishly desire to stay away from the abyss, but they prefer to
remain in this particular area, because it is the terrain of tombs,
skeletons, desertion, death, and destruction. They feel "at home" here. If
we are accustomed to associate the good angels with places in which order,
beauty, and fulness of life prevail, does it not seem natural, in harmony
with Scripture (Matt. 12:43) to link evil angels with regions where
disorder, desolation, desertion, and death dominate?
TNICotNT-MARKlane184,5 - Jesus now demands to know the demon's name, and
for the first time there is indicated the full degree to distortion to
which the man was subjected: not one but a multitude of alien forces had
taken possession of the volitional and active ego of the man ("My name is
Legion, for we are many"). The term "Legion" is not strictly a Latinism (legio);
like other military and governmental terms, it had entered the language
and is found not only in Hellenistic Greek but in Aramaic as well. It is
difficult to know what meaning to place upon the term. [17] The answer may
express the man's sense of being possessed by an aggregate of
uncoordinated impulses and evil forces which have so impaired his ego that
the spirits speak and act through him. If so, this response may be an
appeal for compassion. It is a pathetic admission of the loss of all sense
of identity. On the other hand, the answer may be evasive, the demons
desiring to withhold their true names from Jesus in a desperate attempt to
thwart his power.[18] It is also possible that the name may have been
selected to invoke the fear of a powerful name. It is probably that the
many demons can be refered to as a single being because they are in common
possession of the same victim, but it is not possible to ascertain the
exact nuance expressed in the term "Legion." The demoniac made repeated
requests that he not be sent out of the district, a conception which has
parallels elsewhere. [Footnote 17] - H. Preisker, TWNT IV (1942), pp. 68
f. recognized the military background of the term, pointing out that in
the imperial period a legion consisted of 6000 foot soldiers, 120 horsemen
and technical personnel. The entrance of the term into colloquial speech
indicates that the Roman occupation was a heavy burden. In this context,
however, he insists that "legion" has nothing of its usual Roman military
overtones, but is the designation of numinous powers which oppose
themselves to Jesus as the embodiment of the power of God. The term,
accordingly, does not display anti-Roman sentiment but is to be understood
in the context of the struggle between the forces of God and those of
Satan. [Footnote 18] - Cf. M.J. Lagrange, ..... argues that the demon does
give his name, and it is "Soldier, since we (the demons) are a great host
(and resemble one another as soldiers do)." He further suggests that the
military unit referred to was the telos, the strength of which was 2,048
men; hence Mark's reference to "about two thousand" swine. MARKj&d144,5 -
"He besought him...not send them out of the country." "He" is used in the
singular because the man speaks, but he speaks under the influence of the
spirits, and pleads for them. The petition of the devils may be regarded
as equivalent to, "Send us anywhere, anywhere but to perdition; send us to
the most shattered man; send us to the lowest creature, into man or beast,
bird or reptile, anywhere but to hell!" The demons knew well that Christ
had come to destroy the power of the devil, and had already (v.7)
implored, "Torment me not."