Mark 5:6 Ulasan

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.

But when he saw Jesus afar off,.... For it seems the tombs among which this man dwelt, were at some distance from the sea shore: wherefore when it is said, Mar 5:2, that this man met Jesus, as soon as he came out of the ship: the meaning that he then came forth to meet him, as he might do upon sight of persons landing afar off; though he might not know then, who Jesus was: but coming nearer, and perceiving who he was, such was the power of Christ over the devils in him, that though sore against their wills, they obliged him to move on speedily towards him; so that he ran and worshipped him: he made all imaginable haste to him; and when he came up to him, fell down at his feet before him, acknowledging his superiority and power, whom no chains nor fetters could bind, nor any man tame; nor durst any man pass that way, for fear of him: and yet, upon sight of Christ, without a word spoken to him, he runs and prostrates himself before him. This is an instance of the superiority of Christ over the devils, who knowing who he is, are filled with horror at him, fall down before him, and in their way do homage to him; though it is impossible they should be spiritual worshippers of him: unless this is rather to be understood of the man himself, who, at the sight of Christ, might have his senses for the present restored, and a knowledge of Christ given: to whom he ran speedily, and threw himself at his feet, hoping for relief from him: however, it may be an emblem of a poor awakened sinner, having a distant sight of Christ, who, upon it, makes haste unto him, and prostrates itself before him, believing he is able, if willing, to save him from the power of Satan, the evil of sin, and from eternal ruin and damnation.

(non occ.) Now the assembly of the devils had prepared itself to resist the Divine power. But when He was approaching Who had power over all things, they proclaim aloud His eminent virtue. Wherefore there follows, But when he saw Jesus afar off, he ran and worshipped him, saying, &c.

(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.

But seeing Jesus from afar, he ran and worshipped him, and crying out with a loud voice, he said: What do you have to do with me, Jesus, Son of the Most High God? How great is the madness of Arius to believe Jesus is a creature and not God, whom the demons believe to be the Son of the Most High God and tremble! What impiety of the Jews it is to say that he cast out demons by the prince of demons, whom the demons themselves confess to have nothing in common with him! This very thing that they shouted in the frenzy of the demoniac then, they did not cease to say and confess later in the shrines of idols, namely that Jesus is the Christ, the Son of the Most High God, and that they have no peace or fellowship with him.

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.

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

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.

But when he saw Jesus afar off, he ran and worshipped him--not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.