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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Mark 5 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/mark/5.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; 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St. Matthew of two.<p> <div class="versenum"><a href="/mark/5-3.htm">Mark 5:3</a></div><div class="verse">Who had <i>his</i> dwelling among the tombs; and no man could bind him, no, not with chains:</div>(3) <span class= "bld">No man could bind him.</span>—The better MSS. give, “no man could any longer bind him.” The attempt had been so often made and baffled that it had been given up in despair.<p> <div class="versenum"><a href="/mark/5-4.htm">Mark 5:4</a></div><div class="verse">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 <i>man</i> tame him.</div>(4) <span class= "bld">Bound with fetters and chains.</span>—These were not necessarily of metal. The two processes of snapping the latter by one convulsive movement and wearing away (not “breaking”) the latter by friction, rather suggests the idea of ropes, or cords, as in the case of Samson (<a href="/judges/15-13.htm" title="And they spoke to him, saying, No; but we will bind you fast, and deliver you into their hand: but surely we will not kill you. And they bound him with two new cords, and brought him up from the rock.">Judges 15:13</a>). In <a href="/psalms/149-8.htm" title="To bind their kings with chains, and their nobles with fetters of iron;">Psalm 149:8</a> the “chains” seem distinguished from the “links of iron.” The vivid fulness of the whole description is eminently characteristic of St. Mark’s style.<p> <div class="versenum"><a href="/mark/5-5.htm">Mark 5:5</a></div><div class="verse">And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.</div>(5) <span class= "bld">Cutting himself with stones.</span>—This feature, again, is given only by St. Mark.<p> <div class="versenum"><a href="/mark/5-6.htm">Mark 5:6</a></div><div class="verse">But when he saw Jesus afar off, he ran and worshipped him,</div>(6) <span class= "bld">He ran and worshipped him.</span>—The precise attitude would be that of one who not only knelt but touched the ground with his forehead in token of his suppliant reverence.<p> <div class="versenum"><a href="/mark/5-7.htm">Mark 5:7</a></div><div class="verse">And cried with a loud voice, and said, What have I to do with thee, Jesus, <i>thou</i> Son of the most high God? I adjure thee by God, that thou torment me not.</div>(7) <span class= "bld">Thou Son of the most high God.</span>—This is the first occurrence of the name in the New Testament, and is therefore a fit place for a few words as to its history. As a divine name “the Most High God” belonged to the earliest stage of the patriarchal worship of the one Supreme Deity. Melchizedek appears as the priest of “the Most High God” (<a href="/genesis/14-18.htm" title="And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.">Genesis 14:18</a>). It is used by Balaam as the prophet of the wider Semitic monotheism (<a href="/numbers/24-16.htm" title="He has said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open:">Numbers 24:16</a>), by Moses in the great psalm of <a href="/deuteronomy/32-8.htm" title="When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.">Deuteronomy 32:8</a>. In the Prophets and the Psalms it mingles with the other names of God (<a href="/isaiah/14-14.htm" title="I will ascend above the heights of the clouds; I will be like the most High.">Isaiah 14:14</a>; <a href="/lamentations/3-35.htm" title="To turn aside the right of a man before the face of the most High,">Lamentations 3:35</a>; <a href="/daniel/4-17.htm" title="This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High rules in the kingdom of men, and gives it to whomsoever he will, and sets up over it the basest of men.">Daniel 4:17</a>; <a href="/daniel/4-24.htm" title="This is the interpretation, O king, and this is the decree of the most High, which is come on my lord the king:">Daniel 4:24</a>; <a href="/daniel/4-32.htm" title="And they shall drive you from men, and your dwelling shall be with the beasts of the field: they shall make you to eat grass as oxen, and seven times shall pass over you, until you know that the most High rules in the kingdom of men, and gives it to whomsoever he will.">Daniel 4:32</a>; <a href="/daniel/4-34.htm" title="And at the end of the days I Nebuchadnezzar lifted up my eyes to heaven, and my understanding returned to me, and I blessed the most High, and I praised and honored him that lives for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:">Daniel 4:34</a>; <a href="/daniel/7-18.htm" title="But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever.">Daniel 7:18</a>; <a href="/daniel/7-22.htm" title="Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.">Daniel 7:22</a>; <a href="/daniel/7-25.htm" title="And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.">Daniel 7:25</a>; <a href="/psalms/7-17.htm" title="I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high.">Psalm 7:17</a>; <a href="/psalms/9-2.htm" title="I will be glad and rejoice in you: I will sing praise to your name, O you most High.">Psalm 9:2</a>; <a href="/psalms/18-13.htm" title="The LORD also thundered in the heavens, and the Highest gave his voice; hail stones and coals of fire.">Psalm 18:13</a>; <a href="/psalms/46-4.htm" title="There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.">Psalm 46:4</a>, and elsewhere). In many of these passages it will be seen that it was used where there was some point of contact in fact or feeling with nations which, though acknowledging one Supreme God, were not of the stock of Abraham. The old Hebrew word (<span class= "ital">Elion</span>) found a ready equivalent in the Greek <span class= "greekheb">ὕψιστος</span> (<span class= "ital">hypsistos</span>)<span class= "ital">,</span> which had already been used by Pindar as a divine name. That word accordingly appeared frequently in the Greek version of the Old Testament, and came into frequent use among Hellenistic or Greek-speaking Jews, occurring, <span class= "ital">e.g.,</span> not less than forty times in the book Ecclesiasticus. It was one of the words which, in later as in earlier times, helped to place the Gentile and the Jew on a common ground. As such, it seems, among other uses, to have been frequently used as a formula of exorcism; and this, perhaps, accounts for its being met with here and in <a href="/luke/8-28.htm" title="When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with you, Jesus, you Son of God most high? I beseech you, torment me not.">Luke 8:28</a>, <a href="/acts/16-17.htm" title="The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show to us the way of salvation.">Acts 16:17</a>, as coming from the lips of demoniacs. It was the name of God which had most often been sounded in their ears.<p><span class= "bld">I adjure thee.</span>—The verb is that from which comes our word “exorcise.” The phrase is peculiar to St. Mark, and confirms the notion that the demoniac repeated language which he had often heard. He, too, seeks in some sense to “exorcise,” though it is in the language not of command, but entreaty.<p> <div class="versenum"><a href="/mark/5-8.htm">Mark 5:8</a></div><div class="verse">For he said unto him, Come out of the man, <i>thou</i> unclean spirit.</div>(8) <span class= "bld">For he said unto him.</span>—The Greek verb is in the imperfect tense, <span class= "ital">he was saying,</span> as though the demoniac had interrupted our Lord even while the words were in the act of being uttered.<p><span class= "bld">Thou unclean spirit.</span>—It is noticeable that our Lord first speaks as if the men were oppressed by a single demon only, and that it is in the answer of the man himself that we learn that their name was Legion. (On the man’s use of the word “Legion,” see Note on <a href="/matthew/8-29.htm" title="And, behold, they cried out, saying, What have we to do with you, Jesus, you Son of God? are you come here to torment us before the time?">Matthew 8:29</a>.)<p> <div class="versenum"><a href="/mark/5-10.htm">Mark 5:10</a></div><div class="verse">And he besought him much that he would not send them away out of the country.</div>(10) <span class= "bld">He besought him much that he would not send them.</span>—The words are singularly significant of the state of the demoniac as half-conscious of his own personal being, and half-identifying himself with the disturbing demoniac forces which were tormenting him, and yet in so doing were leading him to look on the great Healer as his tormentor.<p> <div class="versenum"><a href="/mark/5-13.htm">Mark 5:13</a></div><div class="verse">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.</div>(13) <span class= "bld">They were about two thousand.</span>—The number, which is peculiar to St. Mark, may be noted as another instance of his graphic accuracy in detail.<p> <div class="versenum"><a href="/mark/5-15.htm">Mark 5:15</a></div><div class="verse">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.</div>(15) <span class= "bld">And had the legion.</span>—This special form of the antithesis between the man’s past and present state is given by St. Mark only.<p> <div class="versenum"><a href="/mark/5-19.htm">Mark 5:19</a></div><div class="verse">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.</div>(19) <span class= "bld">The Lord hath done for thee.</span>—Coming from our Lord’s lips, and having “God” as its equivalent in <a href="/luke/8-39.htm" title="Return to your own house, and show how great things God has done to you. And he went his way, and published throughout the whole city how great things Jesus had done to him.">Luke 8:39</a>, the word “Lord” must be taken in its Old Testament sense, as referring, not to the Lord Jesus, but to the Father.<p> <div class="versenum"><a href="/mark/5-20.htm">Mark 5:20</a></div><div class="verse">And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all <i>men</i> did marvel.</div>(20) <span class= "bld">Decapolis.</span>—On the import of the name and the extent of the district so called, see Note on <a href="/matthew/4-25.htm" title="And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.">Matthew 4:25</a>.<p> <div class="versenum"><a href="/mark/5-22.htm">Mark 5:22</a></div><div class="verse">And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,</div>(22-43) <span class= "bld">And, behold, there cometh one of the</span> <span class= "bld">rulers.</span>—See Notes on <a href="/context/matthew/9-18.htm" title="While he spoke these things to them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay your hand on her, and she shall live.">Matthew 9:18-25</a>, where the narrative is found in a different connection as coming immediately after the feast in St. Matthew’s house, which St. Mark has given in <a href="/context/mark/2-14.htm" title="And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said to him, Follow me. And he arose and followed him.">Mark 2:14-18</a>.<p><span class= "bld">Jairus.</span>—The name is given by St. Mark and St. Luke only. It was a Græcised form of the Jair of <a href="/judges/10-3.htm" title="And after him arose Jair, a Gileadite, and judged Israel twenty and two years.">Judges 10:3</a>, <a href="/numbers/32-41.htm" title="And Jair the son of Manasseh went and took the small towns thereof, and called them Havothjair.">Numbers 32:41</a>. It meets us in the Apocryphal portion of Esther (xi. 2) as the name of the father of Mardocheus, or Mordecai.<p> <div class="versenum"><a href="/mark/5-23.htm">Mark 5:23</a></div><div class="verse">And besought him greatly, saying, My little daughter lieth at the point of death: <i>I pray thee</i>, come and lay thy hands on her, that she may be healed; and she shall live.</div>(23) <span class= "bld">Lieth at the point of death.</span>—Literally, <span class= "ital">is at the last point; in extremis.</span><p> <div class="versenum"><a href="/mark/5-26.htm">Mark 5:26</a></div><div class="verse">And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,</div>(26) <span class= "bld">Was nothing bettered, but rather grew worse.</span>—The fact is the same as in St. <a href="/luke/8-43.htm" title="And a woman having an issue of blood twelve years, which had spent all her living on physicians, neither could be healed of any,">Luke 8:43</a>, who, however, does not mention that she grew worse, but it is, as usual, expressed more graphically.<p> <div class="versenum"><a href="/mark/5-29.htm">Mark 5:29</a></div><div class="verse">And straightway the fountain of her blood was dried up; and she felt in <i>her</i> body that she was healed of that plague.</div>(29) <span class= "bld">She felt in her body.</span>—Another graphic and therefore characteristic touch, giving not only the fact, but the woman’s consciousness of it.<p> <div class="versenum"><a href="/mark/5-30.htm">Mark 5:30</a></div><div class="verse">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?</div>(30) <span class= "bld">That virtue had gone out of him</span>.—Literally, <span class= "ital">knowing fully in Himself the virtue that had gone out of Him.</span> The word “virtue” is used in the old medical sense, the power or force which brings about a certain definite result. So men spoke of the soporific “virtue” of this or that drug. And the term is used here, not less than in <a href="/luke/5-17.htm" title="And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.">Luke 5:17</a>, with a like technical precision, for the supernatural power that, as it were, flowed out at the touch of faith.<p> <div class="versenum"><a href="/mark/5-32.htm">Mark 5:32</a></div><div class="verse">And he looked round about to see her that had done this thing.</div>(32) <span class= "bld">He looked round about.</span>—The tense of the Greek verb implies a continued looking.<p> <div class="versenum"><a href="/mark/5-33.htm">Mark 5:33</a></div><div class="verse">But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.</div>(33) <span class= "bld">The woman fearing and trembling.</span>—The whole description is fuller than that in St. Matthew.<p> <div class="versenum"><a href="/mark/5-34.htm">Mark 5:34</a></div><div class="verse">And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.</div>(34) <span class= "bld">Go in peace.</span>—The phrase has become so idiomatic that we dare not change it, but it may be well to remember that the true meaning of the Greek is “Go <span class= "ital">into</span> peace.”<p> <div class="versenum"><a href="/mark/5-35.htm">Mark 5:35</a></div><div class="verse">While he yet spake, there came from the ruler of the synagogue's <i>house certain</i> which said, Thy daughter is dead: why troublest thou the Master any further?</div>(35) <span class= "bld">Why troublest thou.</span>—The primary meaning of the verb is “to strip or flay.” (See Note on <a href="/matthew/9-36.htm" title="But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.">Matthew 9:36</a>.)<p><span class= "bld">The Master.</span>—Strictly, as almost always, <span class= "ital">the Teacher.</span><p> <div class="versenum"><a href="/mark/5-38.htm">Mark 5:38</a></div><div class="verse">And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.</div>(38) <span class= "bld">Wailed greatly.</span>—The word used is the same as that in <a href="/1_corinthians/13-1.htm" title="Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.">1Corinthians 13:1</a>, in connection with the “tinkling” (or better, <span class= "ital">clanging</span>) sound of a cymbal, and, formed as it is from an interjection, <span class= "ital">alala,</span> is applied to the inarticulate cries either of despair or victory.<p> <div class="versenum"><a href="/mark/5-40.htm">Mark 5:40</a></div><div class="verse">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.</div>(40) <span class= "bld">They laughed him to scorn.</span>—Here again the verb implies continuous action.<p> <div class="versenum"><a href="/mark/5-41.htm">Mark 5:41</a></div><div class="verse">And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.</div>(41) <span class= "bld">Talitha cumi.</span>—Here, as in the <span class= "ital">Ephphatha</span> of <a href="/mark/7-34.htm" title="And looking up to heaven, he sighed, and said to him, Ephphatha, that is, Be opened.">Mark 7:34</a>, the Evangelist gives the very syllables which had fallen from the lips of the Healer, and been proved to be words of power. It would probably be too wide an inference to assume from this that our Lord commonly spoke to His disciples and others in Greek, but we know that that language was then current throughout Palestine, and the stress laid on the Aramaic words in these instances, as in the <span class= "ital">Eli, Eli, lama sabachthani</span> on the cross, shows that they attracted a special notice.<p> <div class="versenum"><a href="/mark/5-42.htm">Mark 5:42</a></div><div class="verse">And straightway the damsel arose, and walked; for she was <i>of the age</i> of twelve years. And they were astonished with a great astonishment.</div>(42) <span class= "bld">She was of the age of twelve years.</span>—St. Mark gives the age at the end of the narrative, St. Luke at the beginning, St. Matthew not at all; a proof of a certain measure of independence in dealing with the materials upon which the three narratives were severally founded.<p> <div class="versenum"><a href="/mark/5-43.htm">Mark 5:43</a></div><div class="verse">And he charged them straitly that no man should know it; and commanded that something should be given her to eat.</div>(43) <span class= "bld">That something should be given her to eat.</span>—This, again, is common to St. Mark and St. Luke, but is not given by St. Matthew. It suggests the thought that the fuller report must have come from one who had been present in the chamber where the miracle was wrought.<p><span class= "bld"><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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