When he had come out of the boat, immediately a man with an unclean spirit met him out of the tombs. He lived in the tombs. Nobody could bind him any more, not even with chains, because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. When he saw Jesus from afar, he ran and bowed down to him, and crying out with a loud voice, he said, “What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don’t torment me.”
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They came to the other side of the sea, into the country of the Gadarenes. When he had come out of the boat, immediately a man with an unclean spirit met him out of the tombs. He lived in the tombs. Nobody could bind him any more, not even with chains, because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. When he saw Jesus from afar, he ran and bowed down to him, and crying out with a loud voice, he said, “What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don’t torment me.” For he said to him, “Come out of the man, you unclean spirit!”
Parallel Translations
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When he had come out of the boat, immediately a man with an unclean spirit met him out of the tombs.
He lived in the tombs. Nobody could bind him any more, not even with chains,
because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him.
Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.
When he saw Jesus from afar, he ran and bowed down to him,
and crying out with a loud voice, he said, “What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don’t torment me.”
-
And when he was come out of the shippe there met him out of the graves a man possessyd of an vncleane sprete
which had his abydinge amonge the graves. And no man coulde bynde him: no not with cheynes
because that when he was often bounde with fetters and cheynes he plucked the chaynes asundre and brake the fetters in peaces. Nether coulde eny man tame him.
And alwayes bothe nyght and daye he cryed in the moutaynes and in the graves and bet him silfe with stones.
When he had spied Iesus afarre of he rane and worshipped him
and cryed with a lowde voyce and sayde: what have I to do with the Iesus the sonne of the moost hyest God? I requyre the in the name of God that thou torment me not.
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And when he was come out of the shippe, there met him incontinently out of the graues, a man which had an vncleane spirit:
Who had his abiding among the graues, and no man could binde him, no not with chaines:
Because that when hee was often bounde with fetters and chaines, he plucked the chaines asunder, and brake the fetters in pieces, neither could any man tame him.
And alwayes both night and day he cryed in the mountaines, and in the graues, and strooke himselfe with stones.
And when he saw Iesus afarre off, he ranne, and worshipped him,
And cryed with a loude voyce, and saide, What haue I to doe with thee, Iesus the Sonne of the most high God? I will that thou sweare to me by God, that thou torment me not.
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Contradictions (2)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (48)
- Matthew 8:29 (v7) Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?”
- James 2:19 (v6) You believe that God is one. You do well. The demons also believe, and shudder.
- Acts 16:17 (vv6–7) Following Paul and us, she cried out, “These men are servants of the Most High God, who proclaim to us a way of salvation!”
- 1 Kings 18:28 (v5) They cried aloud, and cut themselves in their way with knives and lances, until the blood gushed out on them.
- Job 2:7-8 (v5) So Satan went out from the presence of Yahweh, and struck Job with painful sores from the sole of his foot to his head. He took for himself…
Show all 46 cross-references
- Mark 1:23 (v2) Immediately there was in their synagogue a man with an unclean spirit, and he cried out,
- Isaiah 65:4 (vv2–3) who sit among the graves, and spend nights in secret places; who eat pig’s meat, and broth of abominable things is in their vessels;
- Psalms 66:3 (v6) Tell God, “How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you.
- Matthew 26:63 (v7) But Jesus held his peace. The high priest answered him, “I adjure you by the living God, that you tell us whether you are the Christ, the…
- Mark 5:8 (v2) For he said to him, “Come out of the man, you unclean spirit!”
- Luke 4:41 (v6) Demons also came out of many, crying out, and saying, “You are the Christ, the Son of God!” Rebuking them, he didn’t allow them to speak,…
- Jude 1:6 (v7) Angels who didn’t keep their first domain, but deserted their own dwelling place, he has kept in everlasting bonds under darkness for the…
- Psalms 72:9 (v6) Those who dwell in the wilderness shall bow before him. His enemies shall lick the dust.
- Matthew 4:3 (v7) The tempter came and said to him, “If you are the Son of God, command that these stones become bread.”
- Mark 3:11 (v7) The unclean spirits, whenever they saw him, fell down before him, and cried, “You are the Son of God!”
- Luke 8:28 (v7) When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, “What do I have to do with you, Jesus, you Son of…
- Luke 8:29 (v3) For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under…
- John 8:44 (v5) You are of your father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn’t stand…
- Acts 19:13 (v7) But some of the itinerant Jews, exorcists, took on themselves to invoke over those who had the evil spirits the name of the Lord Jesus,…
- Revelation 12:12 (v7) Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having…
- Genesis 3:15 (v7) I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise…
- 1 Kings 22:16 (v7) The king said to him, “How many times do I have to adjure you that you speak to me nothing but the truth in Yahweh’s name?”
- Hosea 14:8 (v7) Ephraim, what have I to do any more with idols? I answer, and will take care of him. I am like a green cypress tree; from me your fruit is…
- Matthew 16:16 (v7) Simon Peter answered, “You are the Christ, the Son of the living God.”
- Mark 1:24 (v7) saying, “Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!”
- Luke 9:42 (v2) While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, healed the boy, and…
- 2 Peter 2:4 (v7) For if God didn’t spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness to be reserved for…
- 1 John 3:8 (v7) He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed: that he might…
- Daniel 4:32-33 (v3) You shall be driven from men; and your dwelling shall be with the animals of the field. You shall be made to eat grass as oxen. Seven times…
- Mark 1:26 (v2) The unclean spirit, convulsing him and crying with a loud voice, came out of him.
- Mark 3:30 (v2) —because they said, “He has an unclean spirit.”
- Mark 4:1 (v2) Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All…
- Mark 7:25 (v2) For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet.
- Mark 14:61 (v7) But he stayed quiet, and answered nothing. Again the high priest asked him, “Are you the Christ, the Son of the Blessed?”
- Luke 1:32 (v7) He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David,
- Luke 4:34 (v7) saying, “Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God!”
- Luke 8:27 (v2) When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn’t live in a…
- John 20:31 (v7) but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.
- Acts 8:36 (v7) As they went on the way, they came to some water, and the eunuch said, “Behold, here is water. What is keeping me from being baptized?”
- Hebrews 2:14 (v7) Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might…
- Hebrews 7:1 (v7) For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,
- James 3:7-8 (v4) For every kind of animal, bird, creeping thing, and sea creature, is tamed, and has been tamed by mankind; but nobody can tame the tongue.…
- Revelation 20:1-3 (v7) I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. He seized the dragon, the old serpent,…
- Mark 9:18-22 (v3) and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to…
- Luke 6:35 (v7) But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most…
- Romans 16:20 (v7) And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
46 distinct cross-references across this passage (48 total citations).
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain On vv2, 7 Word for word, in an unclean spirit: now they…
Word for word, in an unclean spirit: now they are said to be in the spirit, because the spirit holdeth them fast locked up, and as it were bound.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–7 2 And when he was come out of the…
2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,
Ver. 2. A man with an unclean spirit] Graece, εν πνευματι ακαθαρτω. In an unclean spirit, quod eum spiritus quasi inclusum teneret. (Beza.) So the flesh is called "the old man," as if it were the whole of a natural man; and the devil is said to "work effectually" in such, Eph 2:2. {See Trapp on "Mar 1:23"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv2–7 And when he was come out of the ship,....…
And when he was come out of the ship,.... As soon as he was landed,
immediately there met him out of the tombs, a man with an unclean spirit. The Jews have a notion, that a man by dwelling among the tombs, becomes possessed with an unclean spirit: hence they say of one that seeks to the dead, or a necromancer (o), this is he that starves himself, and goes "and lodges in the tombs"; , "that so an unclean spirit may dwell upon him": which notion may arise from unclean spirits hurrying persons possessed by them, unto such places; partly for the terror, both of themselves and others; and partly to possess the minds of men with a persuasion, that they have power over the dead, and which is very great in such places. This case is the same with that, which is mentioned in Mat 8:28 as appears partly from its following the storm, from which the disciples had a remarkable deliverance; and partly from the country, in which this affair happened; for the country of the Gergesenes, and of the Gadarenes, is the same, as has been observed; only it is called by different names, from two principal places in it: as also from various circumstances in this relation; as the character of the possessed being exceeding fierce, dwelling among the tombs, and coming out from thence; the expostulation of the devil with Christ, and adjuration not to torment him; his entreaty to go into the herd of swine, and the leave he had; the destruction of the swine in the sea; the fear and flight of the swine herds; the report they made to their masters and others; and the request of the people in general to Christ, that he would depart out of their coasts. And though Matthew makes mention of two that were possessed, and Mark but of one, there is no contradiction in the one to the other; for Mark does not say there were no more than one; had he, it would have been a glaring contradiction to the other evangelist; but as he has put it, there is none, and it creates no difficulty: wherefore the Jew (p) has no reason to object this as he does, as if the evangelists clashed with one another; and Mark may only take notice of this one, because he was the fiercest of the two, and had the most devils in him, having a legion of them; and because the conversation chiefly passed between Christ and him; and because the power of Christ was more manifestly seen in the dispossession of the devils out of him.
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(o) T. Bab. Sanhedrin, fol. 65. 2. Nidda, fol. 17. 1. & Chagiga, fol. 3. 2. (p) Jacob Aben Amram, porta veritatia, No. 1028. apud Kidder's Demonstr. of the Messiah, par. 3. p. 51.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v2 There met him a man with an unclean spirit…
There met him a man with an unclean spirit - St. Matthew mentions two. Probably this, so particularly spoken of here, was the most remarkably fierce and ungovernable.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–7 Verse 2. A man with an unclean spirit] There…
Verse 2. A man with an unclean spirit] There are two mentioned by Matthew, who are termed demoniacs. See Clarke on Mr 1:23.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 7 Ven. Bede gives a beautiful explanation of this miracle.…
Ven. Bede gives a beautiful explanation of this miracle. He says that it represents the Gentiles, who were converted to the faith by the apostles. The legion represents the innumerable vices to which they were subject, neither restrained by the laws of God nor man, but breaking through every restraint, and wallowing in all kinds of uncleanness. (Ven. Bede) --- The three evangelists agree in the expulsion of the legion of devils, except that St. Matthew makes mention of two demoniacs, and Sts. Mark and Luke only of one. The difficulty is thus solved by St. Augustine. St. Mark and St. Luke only mention one, as being more generally known, and particularly frightful in the neighbourhood. (St. Augustine)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 6, 7 2. With an unclean spirit — As this is…
2. With an unclean spirit — As this is one of the most unequivocal instances of supernatural possession, it may be properly prefaced by some remarks on this class of phenomena as presented in the New Testament.
1. No one is said to be possessed by Satan, or the devil; but, in the original, by demons or unclean spirits, or spirits connected with specific diseases, as a deaf or dumb spirit. The whole system of Bible demonology presupposes one arch enemy of God and man, finite yet powerful, an archangel of evil, who is the mightiest finite representative of wickedness revealed to us in the universe. See note on Mat_4:1. He makes his appearance in Eden under the base guise of a serpent, and procures the fall of man. As Belial he is known in Old Testament history, and perhaps as Azazel. He is Satan in the book of Job. He is Satan, Beelzebub, and prince of devils in the New Testament.
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2. Out of the range of the Scripture lands the powers of evil widely and powerfully ruled. Yet it may have been under other names and wearing other guises. The same world of invisible evil powers in its great outlines is dimly disclosed; but the demoniac agencies appear in different specific modes and styles, as the customs and institutes of men admitted them. There were the oracles, revealing apparently more or less of hidden truth, and with their devotees more or less inspired and phrensied. And it is by this very oracular inspiration that the girl in Act_16:16, was said to be filled, namely, by the spirit of PYTHON, which was the name of the god of the oracles. And this maiden exhibited the same peculiar phenomenon as these demoniacs, in showing a supernatural knowledge of the true character of the apostles, proclaiming them to be the servants of the Most High, while she herself only professed to belong to a far inferior opposing power. It is a striking fact, (which we shall again notice,) that the fathers of the Christian Church boasted that the oracles became dumb after the coming of Christ. This brings us also to another striking conclusion of the Church, namely, that the demons of the New Testament, the devils of Scripture, lurked under the guise of much of the mythology of heathendom. And on that view of the case we are at no loss to find an abundance of phenomena in pagan antiquity analogous to the possessions in the New Testament.
3. To those who maintain that the cases of supposed possession were nothing more than ordinary diseases, it is fairly replied that the New Testament writers, and, evidently, the Jews of that age, generally and fully distinguished between diseases produced by natural causes and the same diseases attended with demoniacal symptoms. All phenomena of the diseases exhibited by the possessed manifest themselves in abundance in that country at the present day. Thus Dr. Thomson says: “In Sidon there are cases of epileptic fits which, in external manifestations, closely resemble that mentioned in Mar_9:18, Mat_17:15, and Luk_9:38. These fits have seized a young man in my own house repeatedly; and lo! the spirit taketh him, and he suddenly crieth out, and foameth at the mouth, and gnasheth with his teeth, and is cast down wherever he may be seized, and pineth away until you would think he was actually dead. Matthew calls him a lunatic; but according to Mark it was a dumb spirit.”
And yet over above these diseases, which were natural, there are, in the cases of the possessed, phenomena which show that, in their case, either the disease is preternaturally produced or aggravated, or attended with evidence of demoniac action in addition. Such is most strikingly the case of the demoniac of Gadara, whose case is now before us. It is impossible to account for his strange consciousness of a wonderful power in Jesus, (see note on Mar_1:24;) or for the utterance of language which comes, as it were, from a being within the man; or for the language on the part of our Lord clearly recognizing the fact of possession; or for the departure of the devils out of the man into the swine by the express permission of Jesus, on any other hypothesis than the existence of beings superinduced upon men.
4. It is asked, Why do not demoniacs appear at the present day? and to this we reply: The most profound observers in mental and psychological science have remarked that certain supernaturalisms seem to affect the human system in particular ages, then disappear, and are the subjects of scepticism in a later era. Phenomena of this kind took place in the middle ages which are unknown now. We have elsewhere remarked (note on Mat_1:20) that the coming of our Lord was attended by a series of splendid manifestations of the heavenly world; that the powers of hell should come forth in counteraction is not wonderful. That the battle between supernal and infernal powers then took place on earth more or less manifestly, is plain from the whole scene of the Saviour’s temptation. That victory was on the side of heaven was boasted, as we have before remarked, by the Church in regard to the dumbness of the oracles. The fatal blow was struck to paganism, and the decay of diabolical influence commenced, which is yet to result in the binding of Satan and the casting him down to the abyss, the triumph of the martyr spirits reigning in heaven and over earth with Christ. Revelation 20. Yet still there are cases, especially of men given over to delirium tremens, which exhibit a terrible approximation to possession, and which, if Satanic power were at the present time in the manifest ascendant, would very possibly develop a clear possession by the power of the evil ones. Dr. Trench quotes cases where a double consciousness has shown itself, and we have known cases take strangely a supernatural tendency. How much diabolical mingles with the so-called spiritism of the present day, may be matter of serious consideration. That these phenomena, many of them, may belong to the human organism in a preternatural condition, is probable. But they may belong to that part of the human which is allied to the supernatural; and no one can perhaps draw the line which divides them from the supernatural, or tell when the supernatural is superinduced upon the preternatural in man. This much we are certain: these phenomena belong not to the divine, but to the lower if not to the infernal order of invisible powers. As there is day and night, light and darkness, good and evil, so there is a kingdom of heaven and a kingdom of hell. Let men beware how they join themselves to the power of darkness, and come under the dominion of Beelzebub, prince of devils.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 4, 6, 7 2. out of the tombs] These tombs were either…
2. out of the tombs] These tombs were either natural caves or recesses hewn by art out of the rock, often so large as to be supported with columns, and with cells upon their sides for the reception of the dead. Such places were regarded as unclean because of the dead men’s bones which were there (Num_19:11; Num_19:16; Mat_23:27). Such tombs can still be traced in more than one of the ravines on the eastern side of the Lake. Thomson’s Land and the Book, p. 376.
a man] St Matthew (Mat_8:28) mentions two demoniacs, St Luke (Luk_8:27), like St Mark, only speaks of one. Probably one was better known in the country round than the other, or one was so much fiercer that the other was hardly taken any account of. “Amid all the boasted civilisation of antiquity, there existed no hospitals, no penitentiaries, no asylums; and unfortunates of this class, being too dangerous and desperate for human intercourse, could only be driven forth from among their fellow-men, and restrained from mischief by measures at once inadequate and cruel.” Farrar’s Life of Christ, i. p. 334.
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no, not with chains] This is a general expression for any bonds confining the hands or feet. Comp. Act_21:33; Eph_6:20; Rev_20:1; fetters were restricted to the feet.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–7 (2) A man with an unclean spirit.—The phrase. though…
(2) A man with an unclean spirit.—The phrase. though not peculiar to St. Mark, is often used by him where the other Gospels have “possessed with demons, or devils.” St. Mark and St. Luke, it will be noticed, speak of one only; St. Matthew of two.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2, 6, 7 Vers. 2-5. There met him out of the tombs…
Vers. 2-5. There met him out of the tombs a man with an unclean spirit. St. Matthew says that there were two. St. Luke, like St. Mark, mentions only one, and him "possessed with devils," The cue mentioned by St. Mark was no doubt the more prominent and fierce of the two. This does not mean merely a person with a disordered intellect. No doubt, in this case, as in that of instantly, physical causes may have helped to lay the victim open to such an incursion; and this may account for cases of possession being enumerated with various sicknesses, though distinguished from them. But our Lord evidently deals with these persons, not as persons suffering from insanity, but as the subjects of an alien spiritual power, external to themselves. He addresses the unclean spirit through the man that was possessed, and says," Come forth thou unclean spirit" (Ver. 8). There met him out of the tombs. The Jews did not have their burial-places in their cities, lest they should be defiled; therefore they buried their dead without the gates in the fields or mountains. Their sepulchres were frequently hewn out of the rock in the sides of the limestone hills, and they were lofty and capacious; so that the living could enter them, as into a vault. So this demoniac dwelt in the tombs, because the unclean spirit drove him thither, where the associations of the place would accord with his malady and aggravate its symptoms. St. Matthew, speaking of the two, says that they were "exceeding fierce, so that no man might pass that way." The demoniac particularly mentioned by St. Mark is described as having been possessed of that extraordinary muscular strength which maniacs so often put forth; so that all efforts to bind and restrain him had proved ineffectual. No man could any more bind him, no, not with a chain (oude aluseiu). Chains and fetters had often been tried, but in vain. Frequently too, in the paroxysms of his malady, he would turn his violence against himself, crying out, and cutting himself with stones.
HOMILIES BY A. ROWLAND Vers. 2-6. The demoniac of Gadara.
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This is the most detailed and important account given in the Gospels of demoniacal possession. Some are content to identify this phenomenon with lunacy or epilepsy, and suppose that our Lord used current phraseology upon the subject, although it expressed a popular delusion. We are slow to accept an explanation which would seem to credit him, who was always true, and himself "the Truth," with thus sanctioning error; especially as he used the same language when he was alone with his disciples, to whom he raid it was "given to know the mysteries of the kingdom". (Mar_9:28, 29) On the other hand," possession "was not identical with moral degradation. The idea that Mary Magdalene was one of peculiarly evil life, because "out of her the Lord cast seven demons," is untenable; and there is little doubt that Caiaphas, who was shrewd, callous, and self-controlled to the last, was morally worse than such sufferers. Yet a weak yielding to animal passions was possibly the primary cause of possession by evil spirits, in whose existence we cannot but believe. Good was incarnate in those days, and evil also appeared as in a special sense incarnate. Buckle shows that there have been ebb and flow in the currents of national history; and so there have been in moral history, and in the days of our Lord spiritual forces were at the flood. The more we study the works and the Word of God, the more we are convinced that the inexplicable is not to reverently thoughtful men incredible or absurd. We enter on the study of this scene not with the hope of elucidating all mystery, but with the prayer that we may gain from it some spiritual help. Depicted as it is in strong, dark colors, it may enable us to understand the nature of Christ"s work in the soul. We see here
I A MAN UNDER BONDAGE TO evil. The expression an "unclean" spirit, and the strange willingness to enter "the swine," denote the nature of the man. By the indulgence of appetite habit had conquered will, and he had no mastery over himself. That is the essence of "possession." Modern forms of it are not difficult to find. Describe the drunkard in his downward progress. At last, although he knows that ruin is before him, if temptation is in his way, his resolutions go to the winds. He is fascinated, or possessed. " So with the gambler and others. The condition of the demoniac resembled theirs. Domestic comfort was gone; the respect of others was lost; life was laid waste. He could see fingers pointing at him, eyes glaring on him, hell yawning for him, and his foes seemed coming on him resistlessly as the advance of the dreaded Roman "legion." Notice also the deranging effects of evil. He was "dwelling in the tombs a dreary, fearsome place, in harmony with his melancholy state. "All they that hate me, love death." The prodigal must "come to himself" before he returns to the Father. As this demoniac cut himself with stones, caring nothing for pain, so some destroy their moral sensibility; as he was a cause of misery or of terror, so is it with them; as he dreaded the near approach of a Judge he could not deceive, of a King he could not escape, so do they. Beware of tampering with sin.
II A MAN CASTING OFF HUMAN RESTRAINTS. He was not without those who loved him. They had done their best to restrain or cure him. As they saw the growth of the evil, his parents would try to make the home attractive, inviting companions who would divert his thought; sisters would give up their innocent pleasure to fall in with his wishes; and when the outburst came, he was "bound with fetters and chains," lest he should harm himself or others. All in vain. Human restraint will never conquer moral evil. It represses it or alters its form, but does not root it out. The disorder and restlessness now seen in society portend serious issues, and indicate a breaking down of much in our boasted civilization. Education only changes Bill Sykes, the burglar, into Carker, the smooth, lying in lain. We may restrain dishonesty, drunkenness, swearing, etc., so that they are no longer in respectable homes; but though we shut our eyes to the fact, the demoniac has only slipped his chains, and is there in "the tombs" and dens of our land. Parental restraint does much, but a time comes when independence and self-assertion make themselves felt, and the father or mother can only pray. Speak to those who still remember the old home in which they were so different from what they are now.
III A MAN MEETING HIS SAVIOUR. With his morbidly quickened sensibility he knew who Jesus was, and had a presentiment of what was coming. His abject prostration, coupled with his daring misuse of the sacred name, indicate the distraction and disorder characterizing him. Christ dealt with him wisely, firmly, lovingly. He asked, "What is thy name?" He tried to summon the man"s better self, to bring about a severance in his thought between himself and the evil; he gave him time to think what need he had of help, and what hope and possibility there was of it. Then to the demons came the decisive word, "Go!" and in a short time he was to be seen "sitting at the feet of Jesus, clothed, and in his right mind." In each of us the dominion of sin must be broken, and Christ only can break it. Appeal to those who have long been under the dominion of sin, not to despair of themselves, on the ground that Christ does not despair of them. It was when his friends had given up this demoniac as hopeless that his redemption came. So, when self-reform has proved useless, and benefactors fail, and friends lose heart, he proves "able to save to the uttermost." Dealing pitifully with the sinner, he deals ruthlessly with his sin, and will hurl it into the depths of the sea. A.R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6–7 But when he saw Jesus afar off.
Mar_5:6
But when he saw Jesus afar off.
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The sinners place
Jesus is afar off in the sinners apprehension, and the sinner is in very deed far off from God.
1. As to character. What a difference between the demoniac and Jesus.
2. As to knowledge. The demoniac knew Jesus, but knew little of His love.
3. As to hope. This man had no hope of recovery, or but a faint one, and that hope the demons tried to extinguish.
4. As to possession. The demoniac had no hold upon the Saviour; on the contrary, he cried, What have I to do with Thee? Immeasurable is the distance between God and a sinner; it is wide as the gulf between sin and holiness, death and life, hell and heaven. (C. H. Spurgeon.)
The sinners wisest course
The demoniac was all in confusion, for he was under contending influences: his own spirit and the evil spirit strove together. He ran towards Jesus, and worshipped Him; and yet in the same breath he cried, What have I to do with Thee? Thus are sinners tossed about. But it is the sinners wisest course to run to Jesus; for-
1. He is the Son of the Most High God.
2. He is the great Enemy of our enemy, the devil.
3. He is abundantly able to drive out a legion of devils.
4. He can cause us to be clothed in our right mind.
5. He permits us, even now, to draw near and worship Him. (C. H. Spurgeon.)
The law of attraction
A needle will move towards a magnet, when once a magnet has moved near to it. Our heart manifests a sweet willingness towards salvation and holiness when the great and glorious goodwill of the Lord operates upon it. It is ours to run to Jesus as it all the running were ours; but the secret truth is that the Lord runs towards us, and this is the very heart of the business. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv2–3 2. There met him out of the tombs. The…
2. There met him out of the tombs. The tombs are still seen in the cliff near Gersa. For notes on demoniacal possession and this account see Matt. 8:28–33. Compare Luke 8:26–39.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain On vv2, 6 The demoniac:
The demoniac:
v. 2. And when He was come out of the ship, immediately there met Him out of the tombs a man with an unclean spirit,
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v. 3. who had his dwelling among the tombs; and no man could bind him, no, not with chains,
v. 4. because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.
v. 5. And always, night and day, he was in the mountains and in the tombs, crying, and cutting himself with stones
Matthew, in relating this story, speaks of two demoniacs, while Mark mentions only one, the speaker of the two, and probably also the fiercer of them. Hardly had Jesus ’stepped out of the boat when this man came running to meet Him from his home among the tombs in the neighborhood. He was a man in, that is, fully possessed by, an unclean spirit. The power of the devil and his angels is such that it always renders the person whom he gets into his dominion, spiritually unclean. Here the whole person, body, mind, and soul, was possessed of the devil. This demoniac had his dwelling-place in the tombs, probably in some of the burial-places which had been excavated or hewn into the side of the hills. His fierceness was such as to make his confinement by means of fetters and chains absolutely impossible. The piling up of the negatives emphasizes this peculiarity very strongly. All attempts to keep him in constraint by means of foot-guards and with chains had been futile. He tore the chains apart and shattered the foot-guards, whether of metal or rope, and no man was able in any way to keep him in subjection. All the methods employed in the case of wild animals availed nothing in his case. The strength of the devil and his angels in him was too great for human skill and ingenuity. He was given no rest by the tormentors living in him, but always, night and day, he was driven by them through the tombs and through the hills, making it dangerous to travel in that neighborhood. The people that caught sight of him saw that he was usually engaged in striking and mutilating himself with sharp stones, uttering at the same time fierce cries, that might well cause the stoutest heart to quail. It is a terrible thing if the devil gains ascendancy over a person, not one whit less so if this power extends over his mind and soul only than if it includes also the body.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5, 7 He had been bound many times
He had been bound many times
This can be written in active form. AT: "People had bound him many times" (See: Active or Passive)
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his shackles were shattered
This can be written in active form. AT: "he shattered his shackles" (See: Active or Passive)
shackles
pieces of metal that people wrap around the arms and legs of prisoners and attach with chains to objects that do not move so the prisoners cannot move
No one had the strength to subdue him
The man was so strong that no one could subdue him. AT: "He was so strong that no one was strong enough to subdue him" (See: Assumed Knowledge and Implicit Information)
subdue him
"control him"
translationWords
grave
bind
strength
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 6 5:2-5 Mark focuses on Jesus. The evil spirit had…
5:2-5 Mark focuses on Jesus. The evil spirit had great strength, but Jesus’ authority was even greater (5:6-13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.