Mark 5:4 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.

Because that he had been often bound with fetters and chains,.... Trial had been made several times, to no purpose; his arms had been bound with chains, and his feet with fetters, which was very proper to prevent doing hurt to himself, and injury to others: and the chains had been plucked asunder by him, and the fetters broken in pieces; as if they had been twine threads; such was his strength, through the force of madness, and the possession of Satan, and his diabolical influence: neither could any man tame him; by any methods whatever; even such who undertook the cure of madness, or to exorcise those that were possessed: this man was so furious and outrageous, that he was not to be managed any way, either by art or force.

“Neither could anyone tame him.” Give me a reprobate who is impetuous, foul-mouthed and overbearing. With few words the Lord will render him as gentle as a lamb. Give me one who is covetous, avaricious, grasping. The Lord will restore him to liberality, and he will dispose of his resources bountifully of his own hand. Show me one who trembles at the idea of pain and of death, and soon I will show you one who has learned to disdain crosses, flames and the bull of Perillus. Even one who is sensual, adulterous and gluttonous can be made sober, chaste and abstinent.

(ubi sup.) Who dwelt in the tombs, because they delighted in dead works, that is, in sins; who were ever raging night and day, because whether in prosperity or in adversity, they were never free from the service of malignant spirits: again, by the foulness of their works, they lay as it were in the tombs, in their lofty pride, they wandered over the mountains, by words of most hardened infidelity, they as it were cut themselves with stones. But he said, My name is Legion, because the Gentile people were enslaved to divers idolatrous forms of worship. Again, that the unclean spirits going out from man enter into swine, which they cast headlong into the sea, implies that now that the people of the Gentiles are freed from the empire of demons, they who have not chosen to believe in Christ, work sacrilegious rites in hidden places.

And no one was able to bind him anymore, not even with chains, for he had often been bound with fetters and chains, and he had torn the chains apart and smashed the fetters: and no one could tame him. By chains and fetters are signified the severe and hard laws of the Gentiles, by which sins are restrained even in their republic. And with the chains broken (as Luke writes), he was driven by the demon into the wilderness, who, having also transgressed those laws, was led by desire to those crimes that already exceeded common custom.

Here again the demoniac is the people of the Gentiles, in a most hopeless case, bound neither by the law of nature, nor of God, nor by human fear. Or they are choked in hell without any touch of mercy by the rushing on of an early death; which evils many persons thus avoid, for by the scourging of the fool, the wise is made more prudent.

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.

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

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.

Because that he had been often bound with fetters and chains, &c.--Luke says (Luk 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 [demon] into the wilderness." The dark tyrant--power by which he was held clothed him with superhuman strength and made him scorn restraint. Matthew (Mat 8:28) says he was "exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality.