Mark 5:37 Komentář

In this chapter, we have, I. Christ's casting the legion of devils out of the man possessed, and suffering them to enter into the swine (v. 1-20). II. Christ's healing the woman with the bloody issue, in the way as he was going to raise Jairus's daughter to life (v. 21-43). These three miracles we had the story of before (Mat 8:28, etc. and Mat 9:18, etc.) but more fully related here.

And they came over unto the other side of the sea,.... Of Galilee, or Tiberias; into the country of the Gadarenes: in the Evangelist Matthew it is called, "the country of the Gergesenes", as it is here in the Arabic and Ethiopic versions. The Vulgate Latin reads, "of the Gerasenes", and so some copies, from Gerasa, a place in the same country; but the Syriac and Persic versions read, "Gadarenes", as do most copies; so called from Gadara, a city either adjacent to, or within the country of the Gergesenes; which was called by both names, from these different places. It was not far from Tiberias, the place from whence this sea has its name, over which Christ and his disciples passed, Joh 6:1. Chammath was a mile from (e) Tiberias, and this Chammath was so near to the country of Gadara, that it is often called, , "Chammath of Gadara" (f); unless it should be rather rendered, "the hot baths of Gadara": for so it is (g) said, that at Gadara are the hot baths of Syria; which may be the same with the hot baths of Tiberias, so often mentioned in the Jewish writings (h); hence the town of Chammath had its name, which was so near to Tiberias, that it is sometimes reckoned the same with it (i): Pliny (k) places this Gadara in Decapolis, and Ptolemy (l) in Coelo Syria; and Meleager, the collector of epigrams, who is called a Syrian, is said (m) to be a Gadarene, a native of this Gadara. Mention is made of the whirlpool of Gadara (n), which remained ever since the flood. It appears to be an Heathen country, both from its situation, and the manners of the people. (e) T. Bab. Megilla, fol. 2. 2. (f) T. Hieros. Erubin, fol. 23. 3. & Trumot, fol. 41. 3. & Sabbat, fol. 5. 4. (g) Eunapius in Vita Iamblici, p. 26. (h) T. Bab. Sanhedrin, fol. 108. 1. T. Hieros. Sabbat, fol. 6. 1. (i) T. Bab. Megilia, fol. 6. 1. (k) L. 5. c. 18. (l) L. 5. c. 15. (m) Fabricii Bibliotheca Grace. T. 2. p. 683. (n) T. Bab. Sanhedrin, fol. 108. 1.

And he suffered no man to follow him,.... To the house of the ruler, but dismissed the multitude, being not desirous of the honour and applause of men: probably what he said to the ruler, was privately, and with a low voice, so that the multitude did not hear him; and understanding by the messengers that the child was dead, were the more easily prevailed upon to depart, since they might conclude there was nothing now to be done; save Peter, and James, and John, the brother of James: three favourite disciples, who were a sufficient number of witnesses; and who were taken alone along with Christ on some other occasions, as at his transfiguration, and when in the garden.

Someone may wonder or ask: Why are these three apostles always chosen and the others sent away? Even when he was transfigured on the mountain, these three were with him. Yes, these three were chosen: Peter, James and John. But why only three? First there is the mystery of the Trinity embedded in this number, a number sacred in itself. Second, according to Moses, Jacob set three peeled branches in the watering troughs. Finally, it is written: “A three-ply cord is not easily broken.” Peter is chosen as one upon whom the church would be built. James is the first of the apostles to be crowned with martyrdom. John is the beloved disciple whose love prefigures the state of virginity.

(ubi sup.) It is not said that he assented to his friends who brought the tidings and wished to prevent the Master from coming, so that our Lord's saying, Fear not, only believe, is not a rebuke for his want of faith, but was intended to strengthen the belief which he had already. But if the Evangelist had related, that the ruler of the synagogue joined the friends who came from his house, in saying that Jesus should not be troubled, the words which Matthew relates him to have said, namely, that the damsel was dead, would then have been contrary to what was in his mind. It goes on, And he suffered no man to follow him, save Peter, and James, and John the brother of James.

(ubi sup.) Mystically; the woman was cured of a bloody flux, and immediately after the daughter of the ruler of the synagogue is reported to be dead, because as soon as the Church of the Gentiles is washed from the stain of vice, and called daughter by the merits of her faith, at once the synagogue is broken up on account of its zealous treachery and envy; treachery, because it did not choose to believe in Christ; envy, because it was vexed at the faith of the Church. What the messengers told the ruler of the synagogue, Why troublest thou the Master any more, is said by those in this day who, seeing the state of the synagogue, deserted by God, believe that it cannot be restored, and therefore think that we are not to pray that it should be restored. But if the ruler of the synagogue, that is, the assembly of the teachers of the Law, determine to believe, the synagogue also, which is subjected to them, will be saved. Further, because the synagogue lost the joy of having Christ to dwell in it, as its faithlessness deserved, it lies dead as it were, amongst persons weeping and wailing. Again, our Lord raised the damsel by taking hold of her hand, because the hands of the Jews, which are full of blood, must first be cleansed, else the synagogue, which is dead, cannot rise again. But in the woman with the bloody flux, and the raising of the damsel, is shown the salvation of the human race, which was so ordered by the Lord, that first some from Judæa, then the fulness of the Gentiles, might come in, and so all Israel might be saved. Again, the damsel was twelve years old, and the woman had suffered for twelve years, because the sinning of unbelievers was contemporary with the beginning of the faith of believers; wherefore it is said, Abraham believed on God, and it was counted to him for righteousnessu. (Gen. 15:6)

Meanwhile, He does not allow anyone to follow Him except the three disciples, because the humble Jesus does not wish to do anything for show.

For Christ in His lowliness would not do any thing for display.

The man possessed with a legion of demons cured, vv. 1-20. He raises Jairus's daughter to life, and cures the woman who had an issue of blood, vv. 21-43.

HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mat 14:1-12; Luk 9:7-9). (Mark 6:14-29) And King Herod--that is, Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mat 2:22), who ruled as ethnarch over Galilee and Perea. heard of him; (for his name was spread abroad); and he said--"unto his servants" (Mat 14:2), his councillors or court ministers. That John the Baptist was risen from the dead--The murdered prophet haunted his guilty breast like a specter, and seemed to him alive again and clothed with unearthly powers, in the person of Jesus.

And he suffered no man to follow him, save Peter, and James, and John the brother of James--(See on Mar 1:29).