Mark 5
Bengel's Gnomon of the New Testament
And they came over unto the other side of the sea, into the country of the Gadarenes.
Mark 5:1. Τῶν Γαδαρηνῶν, of the Gadarenes) Gadara, a city of Grecian origin [or Greek-like], subject to the Jews; wherein it may be inferred that many Jews dwelt, from the fact that our Lord came to them. [Doubtless it had the same port in common with Gerasa or Gergesa.—V. g.]

And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,
Mark 5:2. Εὐθέως, immediately) However, the man was preserved from casting himself into the sea as the swine did.—ἐν, in) The particle contains the emphasis of the clause.

Who had his dwelling among the tombs; and no man could bind him, no, not with chains:
Mark 5:3. Κατοίκησιν, dwelling) The dwellers among the tombs were of various descriptions. See Mark 5:5.

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.
And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.
Mark 5:5. Ὄρεσιν, in the mountains) in solitary places. Mountains were in the locality, as we find in Mark 5:11.—ἑαυτὸν, himself) In the case of the possessed, even the natural and proper love of self [law of self-preservation] is in abeyance.

But when he saw Jesus afar off, he ran and worshipped him,
Mark 5:6. Ἔδραμε, ran) A specimen and foretaste of the Lordship of Christ. The man possessed ran in spite of the demons, as may readily be supposed.

And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.
Mark 5:7. Μή με βασανίσῃς, do not torment me) Whilst the demon is being tormented, the man possessed is tormented, and yet he [the latter] is set free. The demon deprecates either the expulsion itself, or a second tormenting added to the expulsion.

For he said unto him, Come out of the man, thou unclean spirit.
Mark 5:8. Τὸ) The language is so framed, as if it were of only one demon; and Mark 5:13; Mark 5:9, imply there were many demons, who rendered obedience to one superior, as a legion does to its commander. That one alone, and pre-eminently, seems to maintain a continual and uninterrupted connection with his own legion, inasmuch as they are comprehended under his own name.

And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.
Mark 5:9. Λεγεὼν, Legion) An appellation by Synecdoche [see Append., the genus for the species]. There was one principal leader among them, and the rest were conjoined with him, constituting thus the legion: and this, whether he had previously borne this Latin name, before that he entered this man, or then first assumed it.—πολλοί ἐσμεν, we are many) Luke affirms this in his own words [not in the man’s or the demon’s], ch. Mark 8:30. If in one nest [dwelling] there can be so many, how many there must be in the whole aggregate throughout the World! [Mere number in itself does not produce protection (patronage).—V. g.]

And he besought him much that he would not send them away out of the country.
Mark 5:10. Παρεκάλει, he besought) The singular number; the plural occurs in Mark 5:12.—χώρας, the country) which they loved, and were then dwelling in. [And so, therefore, being acquainted with the men of that country, they were meditating to inflict the more injury by means of their acquaintance with them.—V. g.] But it is marvellous that they did not avoid the locality in which the Messiah, the destroyer of their power, was sojourning.

Now there was there nigh unto the mountains a great herd of swine feeding.
And all the devils besought him, saying, Send us into the swine, that we may enter into them.
Mark 5:12. Πάντες, all) with one consent.

And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.
Mark 5:13. Εὐθέως, forthwith) He did not require to deliberate in any case.—ὡς δισχίλιοι, about two thousand) The name legion implied a number exceeding this.

And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.
Mark 5:14. Ἀνήγγειλαν, announced it) to those to whom the swine had belonged, in the city and in the fields [the country].

And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.
Mark 5:15. Καθήμενον, ἱματισμένον, σωφρονοῦντα, sitting, clothed, in his sound mind) whereas previously he had been without rest, clothes, and the use of his reason. Those who had witnessed the miracle may have given him the clothes. He put forth and showed his possession of reason in his actions.—τὸν λεγεῶνα, the legion) This name seems to have been known in that locality, and to have kept the inhabitants in a state of fright. For there is not any other apparent cause why this appellation, which describes the fact as they found it, should be repeated.[42]

[42] The larger Ed. is not so much in favour of this repetition as Ed. 2, the Gnomon, and Vers. Germ. ABLΔ read τὸν ἐσχ. τ. λεγεῶνα (BLΔ, λεγιωνα). But Dbc Vulg. Memph. Versions omit the words.—ED.

And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.
And they began to pray him to depart out of their coasts.
And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.
Mark 5:18. Μετʼ αὐτοῦ, with Him) The cross had allured the man by its sweetness from his own relatives. The powerful influence of Jesus had possession of him. [And so now on that account he had it in his power to be of the greater use to his relatives.—V. g.]

Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.
Mark 5:19. Τοὺς σοὺς, thine own people) implying the obligation by which we are bound towards relatives.—ἀνάγγειλον, announced) There is a time for speaking; see Mark 5:30 and following verses; and also a time for being silent, Mark 5:43.—ὁ Κύριος, the Lord) Jesus; comp. Mark 5:20 [‘Jesus.’]

And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.
Mark 5:20. Κηρύσσειν, to publish) So they [the people of that country] were not without a testimony among them to the glory of God; although Jesus, by their own request [Mark 5:17], went away quickly.—ἐν τῇ) not merely in his own home, which had been all that Jesus had desired him to do; Mark 5:19.

And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.
And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
Mark 5:22.[43] Ἰάειρος, Jairus) At the time that Mark wrote this, Jairus and his daughter might still have been found in Palestine. It is a strong proof of the truth of the Gospel, that the very proper names are given in the Evangelist’s narrative.[44]—ἸΔῺΝ, when he saw) having beheld the majesty of Christ.

[43] τῶν ἀρχισυναγώγων, the rulers of the Synagogue) Who were overseers of the doctors and teachers.—V. g.

[44] And, in the case of Jairus and others, in the vicinity of the very localities where the name was a prevalent one. Comp. Numbers 32:41; Deuteronomy 3:14; Jdg 10:3; Jdg 10:5; 1 Chronicles 2:22.—ED.

And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.
Mark 5:23. Ἐσχάτως ἔχει, is at the point of death) It was great faith which impelled Jairus to leave her when just breathing her last.—ἵνα, that) This being put in recitative style, shows what was the mental feeling [intention] which led Jairus to mention the sickness of his daughter. [Eng. Ver. loses the beauty of the abrupt ἵνα, by inserting, I pray thee.]

And Jesus went with him; and much people followed him, and thronged him.
And a certain woman, which had an issue of blood twelve years,
And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,
When she had heard of Jesus, came in the press behind, and touched his garment.
For she said, If I may touch but his clothes, I shall be whole.
And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.
Mark 5:29. Ἐξηράνθη ἡ πηγὴ, the fountain was dried up) It not merely decreased. There was the highest degree of instantaneous soundness and health.

And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?
Mark 5:30. Ἐπιγνοὺς, perceiving) Faith even acts.—ἐξελθοῦσαν, had gone out) A magnetic power.

And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?
And he looked round about to see her that had done this thing.
But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
Mark 5:33. Φοβηθεῖσα, fearing) Sometimes fear follows close upon a good action, which very fear subsequently the goodness of the Lord removes; Matthew 26:10.—εἶπεν, told) publicly; Luke 8:47; after having laid aside all unseasonable shame because of her disease.—πᾶσαν, all) Rightly done!

And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.
Mark 5:34. Ὕπαγε εἰς εἰρήνην, go in peace [lit. into peace]) comp. Luke 7:50, note.—ἴσθι, be) permanently so. After her long continued misery, the benefit conferred is a lasting one.

While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further?
Mark 5:35. Ἀπὸ, from) The house of the ruler of the synagogue.—τὶ ἔτι, why any further) This is a strong affirmation of the fact of the daughter being dead. They suppose the ruler’s efforts to be vain and out of place.—σκὺλλεις, thou troublest) This verb is properly used of the trouble attending a journey; Luke 7:6; Luke 8:49. Herodian employs it of the difficult [severe] conveyance of captives, and of the setting out of an army. The walkings about of Jesus were then a perpetual σκυλμὸς, trouble [harass].—τὸν διδάσκαλον, the Master) There were therefore disciples of Jesus in the family of Jairus, and Jesus was the Teacher of the ruler of the synagogue.

As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.
Mark 5:36. Λαλούμενον, that was spoken) as it were privately.

And he suffered no man to follow him, save Peter, and James, and John the brother of James.
Mark 5:37. Τὸν ἀδελφὸν, the brother) Mark wrote his Gospel not long after the Ascension, at the time when the memory of James, who had been beheaded, was still fresh in the disciples’ minds, so that he was better known than even John himself.

And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
Mark 5:38. Ἀλαλάζοντας, them that chanted the funeral dirge) in order to diminish and soothe the sorrowful thoughts of the mourners.

And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
Mark 5:40. Κατεγέλων, they began to laugh Him down) with sorrowful laughter, free from insolence.—ἐκβαλὼν, having put out) Marvellous authority in a house, as one would have thought, judging externally, with which He had no connection. In reality there was in the house its true Lord.—τὸν) Therefore there were present three disciples, and three of the family, not more; comp. Mark 5:43.

And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.
Mark 5:41. Ταλιθὰ κοῦμι, Talitha Cumi) Peter had remembered the precise words used by the Saviour; and it was from his mouth [dictation] that Mark is said to have written. Talitha was used but once; for Jesus, in raising the dead, did not employ Epizeuxis [repetition of the same word; see Append.], Luke 7:14; John 11:43. For His power was always instantaneous in its effect; comp. Numbers 20:11.—σοὶ λέγω, I say unto thee) This is not contained in Talitha Cumi, and yet it is with truth added.

And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.
Mark 5:42. Εὐθέως, straightway) It was not by degrees that at last she regained her consciousness.—γὰρ, for) She returned to the state consonant to her age.—δώδεκα, twelve) comp. Mark 5:25. It was at one and the same time the woman was healed [of the issue of twelve years’ standing] and the girl [of twelve years] was raised to life; the one having begun life at the same time that the other had begun her misery.

And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
Mark 5:43. Διεστείλατο, He prohibited strictly) [The crowd, no doubt, who were not unacquainted with the fact of the girl’s death, might have both known the miracle, and published it for the glory of GOD.—V. g.—φαγεῖν, to eat) She was by this time alive and well, and not needing any medicine.—V. g.]

Gnomon of the New Testament by Johann Bengel

Text Courtesy of Used by Permission.

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