Mark 5:14

Jesus and the disciples reached the other side of the lake, finishing the journey started in 4:35. As in 1:21–28 and 3:11, the demons recognized that Jesus was the Son of the Most High God (1:34). For the first time in the Gospel of Mark, a Gentile was healed by Jesus (see study note on 5:10–13; compare 7:24–30).

We have here an instance of Christ's dispossessing the strong man armed, and disposing of him as he pleased, to make it appear that he was stronger than he. This he did when he was come to the other side, whither he went through a storm; his business there was to rescue this poor creature out of the hands of Satan, and when he had done that, he returned. Thus he came from heaven to earth, and returned, in a storm, to redeem a remnant of mankind out of the hands of the devil, though but a little remnant, and did not think his pains ill bestowed.
In Matthew, they were said to be two possessed with devils; here it is said to be a man possessed with an unclean spirit. If there were two, there was one, and Mark doth not say that there was but one; so that this difference cannot give us any just offence; it is probable that one of them was much more remarkable than the other, and said what was said. Now observe here,
I. The miserable condition that this poor creature was in; he was under the power of an unclean spirit, the devil got possession of him, and the effect of it was not, as in many, a silent melancholy, but a raging frenzy; he was raving mad; his condition seems to have been worse than any of the possessed, that were Christ's patients.
1. He had his dwelling among the tombs, among the graves of dead people. Their tombs were out of the cities, in desolate places (Job 3:14); which gave the devil great advantage: for woe to him that is alone. Perhaps the devil drove him to the tombs, to make people fancy that the souls of the dead were turned into daemons, and did what mischief was done, so to excuse themselves from it. The touch of a grave was polluting, Num 19:16. The unclean spirit drives people into that company that is defiling, and so keeps possession of them. Christ, by rescuing souls out of Satan's power, saves the living from among the dead.
2. He was very strong and ungovernable; No man could bind him, as it is requisite both for their own good, and for the safety of others, that those who are distracted should be. Not only cords would not hold him, but chains and fetters of iron would not, Mar 5:3, Mar 5:4. Very deplorable is the case of such as need to be thus bound, and of all miserable people in this world they are most to be pitied; but his case was worst of all, in whom the devil was so strong, that he could not be bound. This sets forth the sad condition of those souls in which the devil has dominion; those children of disobedience, in whom that unclean spirit works. Some notoriously wilful sinners are like this madman; all are herein like the horse and the mule, that they need to be held in with bit and bridle; but some are like the wild ass, that will not be so held. The commands and curses of the law are as chains and fetters, to restrain sinners from their wicked courses; but they break those bands in sunder, and it is an evidence of the power of the devil in them.
3. He was a terror and torment to himself and to all about him, Mar 5:5. The devil is a cruel master to those that are led captive by him, a perfect tyrant; this wretched creature was night and day in the mountains and in the tombs, crying, and cutting himself with stones, either bemoaning his own deplorable case, or in a rage and indignation against heaven. Men in frenzies often wound and destroy themselves; what is a man, when reason is dethroned and Satan enthroned? The worshippers of Baal in their fury cut themselves, like this madman in his. The voice of God is, Do thyself no harm; the voice of Satan is, Do thyself all the harm thou canst; yet God's word is despised, and Satan's regarded. Perhaps his cutting himself with stones was only cutting his feet with the sharp stones he ran barefoot upon.
II. His application to Christ (Mar 5:6); When he saw Jesus afar off, coming ashore, he ran, and worshipped him. He usually ran upon others with rage, but he ran to Christ with reverence. That was done by an invisible hand of Christ, which could not be done with chains and fetters; his fury was all on a sudden curbed. Even the devil, in this poor creature, was forced to tremble before Christ, and bow to him: or, rather, the poor man came, and worshipped Christ, in a sense of the need he had of his help, the power of Satan in and over him being, for this instant, suspended.
III. The word of command Christ gave to the unclean spirit, to quit his possession (Mar 5:8); Come out of him, thou unclean spirit. He made the man desirous to be relieved, when he enabled him to run, and worship him, and then put forth his power for his relief. If Christ work in us heartily to pray for a deliverance from Satan, he will work for us that deliverance. Here is an instance of the power and authority with which Christ commanded the unclean spirits, and they obeyed him, Mar 1:27. He said, Come out of the man. The design of Christ's gospel is to expel unclean spirits out of the souls of people; "Come out of the man, thou unclean spirit, that the Holy Spirit may enter, may take possession of the heart, and have dominion in it."
IV. The dread which the devil had of Christ. The man ran, and worshipped Christ; but it was the devil in the man, that cried with a loud voice (making use of the poor man's tongue), What have I to do with thee? Mar 5:7. Just as that other unclean spirit, Mar 1:24. 1. He calls God the most high God, above all other gods. By the name Elion - the Most High, God was known among the Phoenicians, and the other nations that bordered upon Israel; and by that name the devil calls him. 2. He owns Jesus to be the Son of God. Note, It is no strange thing to hear the best words drop from the worst mouths. There is such a way of saying this as none can attain to but by the Holy Ghost (Co1 12:3); yet it may be said, after a sort, by the unclean spirit. There is no judging of men by their loose sayings; but by their fruits ye shall know them. Piety from the teeth outward is an easy thing. The most fair-spoken hypocrite cannot say better than to call Jesus the Son of God, and yet that the devil did. 3. He disowns any design against Christ; "What have I to do with thee? I have no need of thee, I pretend to none; I desire to have nothing to do with thee; I cannot stand before thee, and would not fall." 4. He deprecates his wrath; I adjure thee, that is, "I earnestly beseech thee, by all that is sacred, I beg of thee for God's sake, by whose permission I have got possession of this man, that, though thou drive me out hence, yet that thou torment me not, that thou do not restrain me from doing mischief somewhere else; though I know I am sentenced, yet let me not be sent to the chains of darkness, or hindered from going to and fro, to devour."
V. The account Christ took from this unclean spirit of his name. This we had not in Matthew. Christ asked him, What is thy name? Not but that Christ could call all the fallen stars, as well as the morning stars, by their names; but he demands this, that the standers by might be affected with the vast numbers and power of those malignant infernal spirits, as they had reason to be, when the answer was, My name is Legion, for we are many; a legion of soldiers among the Romans consisted, some say, of six thousand men, others of twelve thousand and five hundred; but the number of a legion with them, like that of a regiment with us, was not always the same. Now this intimates that the devils, the infernal powers, are, 1. Military powers; a legion is a number of soldiers in arms. The devils war against God and his glory, Christ and his gospel, men and their holiness and happiness. They are such as we are to resist and wrestle against, Eph 6:12. 2. That they are numerous; he owns, or rather he boasts - We are many; as if he hoped to be too many for Christ himself to deal with. What multitudes of apostate spirits were there, and all enemies to God and man; when here were a legion posted to keep garrison in one poor wretched creature against Christ! Many there are that rise up against us. 3. That they are unanimous; they are many devils, and yet but one legion engaged in the same wicked cause; and therefore that cavil of the Pharisees, which supposed Satan to cast out Satan, and to be divided against himself, was altogether groundless. It was not one of this legion that betrayed the rest, for they all said, as one man, What have I to do with thee? 4. That they are very powerful; Who can stand before a legion? We are not a match for our spiritual enemies, in our own strength; but in the Lord, and in the power of his might, we shall be able to stand against them, though there are legions of them. 5. That there is order among them, as there is in a legion; there are principalities, and powers, and rulers of the darkness of this world, which supposes that there are those of a lower rank; the devil and his angels; the dragon and his; the prince of the devils and his subjects: which makes those enemies the more formidable.
VI. The request of this legion, that Christ would suffer them to go into a herd of swine that was feeding nigh unto the mountains (Mar 5:11), those mountains which the demoniacs haunted, Mar 5:5. Their request was, 1. That he would not send them away out of the country (Mar 5:10); not only that he would not commit them, or confine them, to their infernal prison, and so torment them before the time; but that he would not banish them that country, as justly he might, because in this poor man they had been such a terror to it, and done so much mischief. They seem to have had a particular affection for that country; or, rather, a particular spite to it; and to have liberty to walk to and fro through the rest of the earth, will not serve (Job 1:7), unless the range of those mountains be allowed them for their pasture, Job 39:8. But why would they abide in that country? Grotius saith, Because in that country there were many apostate Jews, who had thrown themselves out of the covenant of God, and had thereby given Satan power over them. And some suggest, that, having by experience got the knowledge of the dispositions and manners of the people of that country, they could the more effectually do them mischief by their temptations. 2. That he would suffer them to enter into the swine, by destroying which they hoped to do more mischief to the souls of all the people in the country, than they could by entering into the body of any particular person, which therefore they did not ask leave to do, for they knew Christ would not grant it.
VII. The permission Christ gave them to enter into the swine, and the immediate destruction of the swine thereby; He gave them leave (Mar 5:13), he did not forbid or restrain them, he let them do as they had a mind. Thus he would let the Gadarenes see what powerful spiteful enemies devils are, that they might thereby be induced to make him their Friend, who alone was able to control and conquer them, and had made it appear that he was so. Immediately the unclean spirits entered into the swine, which by the law were unclean creatures, and naturally love to wallow in the mire, the fittest place for them. Those that, like the swine, delight in the mire of sensual lusts, are fit habitations for Satan, and are, like Babylon, the hold of every foul spirit, and a cage of every unclean and hateful bird (Rev 18:2), as pure souls are habitations of the Holy Spirit. The consequence of the devils entering into the swine, was, that they all ran mad presently, and ran headlong into the adjoining sea, where they were all drowned, to the number of two thousand. The man they possessed did only cut himself, for God had said, He is in your hands, only save his life. But thereby it appeared, that, if he had not been so restrained, the poor man would have drowned himself. See how much we are indebted to the providence of God, and the ministration of good angels, for our preservation from malignant spirits.
VIII. The report of all this dispersed through the country immediately. They that fed the swine, hastened to the owners, to give an account of their charge, Mar 5:14. This drew the people together, to see what was done: and, 1. When they saw how wonderfully the poor man was cured, they hence conceived a veneration for Christ, Mar 5:15. They saw him that was possessed with the devil, and knew him well enough, by the same token that they had many a time been frightened at the sight of him; and were now as much surprised to see him sitting clothed and in his right mind; when Satan was cast out, he came to himself, and was his own man presently. Note, Those who are grave and sober, and live by rule and with consideration, thereby make it appear that by the power of Christ the devil's power is broken in their souls. The sight of this made them afraid; it astonished them, and forced them to own the power of Christ, and that he is worthy to be feared. But, 2. When they found that their swine were lost, they thence conceived a dislike of Christ, and wished to have rather his room than his company; they prayed him to depart out of their coasts, for they think not any good he can do them sufficient to make them amends for the loss of so many swine, fat swine, it may be, and ready for the market. Now the devils had what they would have; for by no handle do these evil spirits more effectually manage sinful souls than by that of the love of the world. They were afraid of some further punishment, if Christ should tarry among them, whereas, if they would but part with their sins, he had life and happiness for them; but, being loth to quit either their sins or their swine, they chose rather to abandon their Saviour. Thus they do, who, rather than let go a base lust, will throw away their interest in Christ, and their expectations from him. They should rather have argued, "If he has such a power as this over devils and all creatures, it is good having him our Friend; if the devils have leave to tarry in our country (Mar 5:10), let us entreat him to tarry in it too, who alone can control them." But, instead of this, they wished him further off. Such strange misconstructions do carnal hearts make of the just judgments of God; instead of being by them driven to him as they ought, they set him at so much the greater distance; though he hath said, Provoke me not, and I will do you no hurt, Jer 25:6.
IX. An account of the conduct of the poor man after his deliverance. 1. He desired that he might go along with Christ (Mar 5:18), perhaps for fear lest the evil spirit should again seize him; or, rather, that he might receive instruction from him, being unwilling to stay among those heathenish people that desired him to depart. Those that are freed from the evil spirit, cannot but covet acquaintance and fellowship with Christ. 2. Christ would not suffer him to go with him, lest it should savour of ostentation, and to let him know that he could both protect and instruct him at a distance. And besides, he had other work for him to do; he must go home to his friends, and tell them what great things the Lord had done for him, the Lord Jesus had done; that Christ might be honoured, and his neighbours and friends might be edified, and invited to believe in Christ. He must take particular notice rather of Christ's pity than of his power, for that is it which especially he glories in; he must tell them what compassion the Lord had had on him in his misery. 3. The man, in a transport of joy, proclaimed, all the country over, what great things Jesus had done for him, Mar 5:20. This is a debt we owe both to Christ and to our brethren, that he may be glorified and they edified. And see what was the effect of it; All men did marvel, but few went any further. Many that cannot but wonder at the works of Christ, yet do not, as they ought, wonder after him.

Mark 5:1-20

Matthew 8:28-34

Mark 5:1-20

Luke 8:26-39

28. And when he had come to the opposite bank, [542] into the country of the Gergesenes, two demoniacs, who had come from among the tombs, met him: and they were fierce beyond measure, so that no man could pass along that road. 29. And, lo, they cried out, saying, What have we to do with thee, Jesus, Son of God? Hast thou come hither before the time to torment us? 30. And at a distance from them there was a herd of many swine feeding. 31. And the devils entreated him, saying, If thou cast us out, permit us to remove into the herd of swine. 32. And he said to them, Go. And when they had gone out, they went away into the heard of swine. And, lo, the whole herd was carried headlong into the sea, and perished in the waters. 33. And those who had the charge of them fled; and going away into the city, they related all things, and what had happened to the demoniacs, 34. And, lo, the whole city went out to meet Jesus; and when they saw him, they entreated him, that he would depart from their territories.

1. And having crossed the sea, they came into the country of Gaderanes. 2. And when he left the ship, immediately there met him out of the tombs a man possessed by an unclean spirit, 3. Who had a dwelling among the tombs, [543] and no man could bind him, not even with chains: 4. Because frequently, when he had been bound with fetters and chains, the chains were torn asunder by him, and the fetters were broken in pieces, so that no man could tame him. 5. And always, day and night, he was in the mountains, and among the tombs, crying, and cutting himself with stones. 6. And when he saw Jesus at a distance, he ran and worshipped him: 7. And, crying with a loud voice, he said, What have I to do with thee, Jesus, Son of the Most High God? I adjure thee by God, that thou do not torment me. 8. For he said to him, Go out of the man, unclean spirit. 9. And he asked him, What is thy name? And he answered, saying to him, My name is Legion: for there are many. 10. And he entreated him earnestly, that he would not send him out of the country. 11. And there was there, near the mountains, a great herd of swine feeding. 12. And all the devils besought him, saying, Send us into the swine, that we may enter into them. 13. And immediately Jesus permitted them. And the unclean spirit having gone out, entered into the swine, and the herd was carried headlong into the sea: and they were about two thousand, and were choked in the sea. 14. Then those who tended the swine fled, and told it in the city and in the fields. And they went out to see what it was that had happened. 15. And they come to Jesus, and see the demoniac who had had the Legion, sitting and clothed, and in his right mind, and they were afraid. 16. And those who had seen, related how it had happened to the demoniac, and concerning the swine. 17. And they began to request him to depart from their territories. 18. And when he entered into a ship, he who had been possessed by a devil besought him that he might be with him. 19. But Jesus did not permit him: but said to him, Go to thy home, to thy friends, and relate to them how great things God hath done to thee, and hath pitied thee. 20. And he went away, and began to publish in Decapolis how great things Jesus had done for him: and all wondered.

26. And they sailed to the country of the Gaderenes, which is opposite to Galilee. 27. And when he had gone out of the ship into the land, there met him a certain man out of the city, who had devils for along time, and wore no clothes, and did not dwell in a house, but among the tombs. 28. When he saw Jesus, he cried out, and fell down before him, [544] and said with a loud voice, What have I to do with thee, Jesus, Son of the Most High God? I beseech thee, do not torment me. 29. For he was commanding the unclean spirit to go out of the man: for many times it had seized him, and he was bound by chains, and kept in fetters, and he broke the chains, and was driven by the devil into the deserts. 30. And Jesus asked him, saying, What is thy name? And he said, Legion: for many devils had entered into him. 31. And they entreated him that he would not command them to go into the deep. 32. And there was there a herd of many swine feeding on the mountains, and they requested him to permit them to enter into them: and he permitted them. 33. And the devils going out of the man entered into the swine, and the herd ran violently down headlong into the lake, and were choked. 34. And when those who tended them saw what was done, they fled, and told it in the city and in the villages. 35. And they went out [545] to see what was done, and came to Jesus, and found the man from whom the devils and had gone out, clothed, and in his right mind, at the feet of Jesus; and they were afraid. 36. And those who had seen, related to them how the demoniac had been cured. 37. And the whole multitude of the country of the Gadarenes besought him to depart from them: for they were seized with a great fear; and he went up into the ship, and returned back again. 38. And the man out of whom the devils had departed requested to be with him: but Jesus sent him away, saying, 39. Return to thy house, and relate what things God hath done to thee. [546] And he went away through the whole city proclaiming what thing Jesus had done to him.

The error of those who think that Mark and Luke relate a different miracle from this, has been already refuted. It is the same country which was opposite, as Luke expressly states, to Galilee, that is described by the three Evangelists, and all the circumstances agree. Who then will believe that the same things, so fully coincident at all points, happened at different times?

Matthew 8:28 Two demoniacs met him Commentators have been led into the error of separating Matthew's narrative from that of the others by this single difference, that he mentions two, while the others mention but one. There is probability in the conjecture of Augustine, who thinks that there were two, but accounts for not more than one being mentioned here by saying, that this one was more generally known, and that the aggravation of his disease made the miracle performed on him the more remarkable. And, indeed, we see that Luke and Mark employ many words in describing the extraordinary rage of the devil, so as to make it evident that the wretched man, of whom they speak, was grievously fomented. The circumstance of their holding up to commendation one singular instance of Christ's divine power is not inconsistent with the narrative of Matthew, in which another, though less known man, [547] is also mentioned.

Luke 8:26. There met him a certain man out of the city It is uncertain whether Luke means that he was a citizen of Gadara, or that he came out of it to meet Christ. For, when he was ordered to go home and proclaim among his friends the grace of God, Mark says, that he did this in Decapolis, which was a neighboring country stretching towards Galilee; and hence it is conjectured that he was not a native of Gadara. Again, Matthew and Mark expressly state that he did not go out of the city, but from the tombs, and Luke himself, throughout the whole passage, gives us to understand that the man lived in solitary places. These words, therefore, there met him a certain man out of the city, I understand to mean, that, before Christ came near the city, the demoniac met him in that direction.

As to the opinion that the man dwelt among the graves, either because devils are delighted with the stench of dead bodies, or gratified by the smell of oblations, or because they watch over souls which are desirous to approach their bodies; it is an idle, and, indeed, a foolish conjecture. On the contrary, this wretched man was kept among the graves by an unclean spirit, that he might have an opportunity of terrifying him continually with the mournful spectacle of death, as if he were cut off from the society of men, and already dwelt among the dead. We learn from this also that the devil does not only torment men in the present life, but pursues them even to death, and that in death his dominion over them is chiefly exercised.

Mark 5:3. And no man could bind him, not even with chains Naturally, he was not able to break the chains; and hence we infer that Satan is sometimes permitted to make extraordinary movements, the effect of which goes beyond our comprehension and beyond ordinary means. We often perceive in madmen much greater strength than belongs to their natural capacity; and we are not at liberty to deny that, in such cases, the devil does his part when God permits him: but the force, which is described by the Evangelists, was far greater. [548] It was indeed a sad and shocking exhibition, but may serve to remind us how wretched and alarming it is to be placed under the tyranny of Satan, and also that bodily agony, however violent or cruel, is not more to be dreaded than distress of mind.

Mark 5:6 Worshipped him [549] The arrangement of the narrative may be thus stated. When the demoniacs came to meet him, Christ ordered the unclean spirits to go out of them, and then they prayed and entreated that he would not torment them before the time The worship, therefore, did not precede Christ's words: nor did they complain that Christ gave them uneasiness, [550] till he urged them to go out. We ought to be aware that they did not come of their own accord into the presence of Christ, but were drawn by a secret exercise of his authority. As they had formerly been accustomed to carry men off, in furious violence, to the tombs, so now a superior power compels them to appear reluctantly at the tribunal of their judge.

Hence we infer, that the whole of Satan's kingdom is subject to the authority of Christ. [551] For the devils, when Christ summons them to appear before him, are not more at their own disposal than were the wretched men whom their tyranny was wont to drive about in every direction. At length, by the secret power of Christ, they are dragged before him, that, by casting them out, he may prove himself to be the deliverer of men. Reluctantly too they worship him, and their rebellious complaints testify that their confession was not made from choice, but was drawn from them by force.

Matthew 8:29. What have we to do with thee? Willingly would they, by this word, drive him far from them. But when they see that they are held under restraint, and that it is in vain for them to decline his authority, they complain that they are tormented before the time, and likewise mingle entreaty. Thus we see that the devils breathe nothing but rebellion against God; and yet, with all their swelling pride, they are crushed and fall in a moment: for their malice and obstinacy, which is never subdued, ceases not to struggle against the government of God, and yet it is compelled to yield.

Christ does not openly reject, as he did on other occasions, the confession of the devil; and the reason appears to be, that their enmity towards him was so manifest, as to remove every opportunity of unfavorable or calumnious imputation. Besides, Christ paid regard to the spectators. Accordingly, when malicious and wicked men were present, he was more eager to repress calumnies, and more inclined to put a severe restraint on devils. On the present occasion, it was quite enough that the devils, while they were offering a prayer and entreaty, raged and stormed against him.

Hast thou come hither before the time to torment us? Some explain this kind of torment as consisting in their being compelled to set at absolute liberty the man whom they possessed. Others understand it as referring to the last day of judgment. My view of it is, that they trembled in the presence of their Judge, while they thought of their punishment: for, though Christ said nothing, [552] a bad conscience told them what they deserved. As criminals, when they come to the judgment-seat, expect their punishment, so devils and all wicked men must tremble at the sight of God, as truly as if they already experienced hell, the unquenchable fire, and the torments that await them. Now, the devils knew that Christ was the Judge of the world; and therefore we need not wonder that the sight of him impressed them with dread of immediate torment.

Were they acquainted with the day of the last judgment? This question, which some have proposed, is uncalled for. What, then, is the meaning of the phrase, before the time? It means that the reprobate never reckon that the time for punishing them is fully come: for they would willingly delay it from day to day. [553] Any measure of delay, which the Lord is pleased to allow them, is counted gain; and thus by subterfuges they endeavor to avoid his sentence, though the attempt is to no purpose.

Mark 5:9 My name is Legion. The devil was compelled by Christ to pronounce this word, that he might more fully display the greatness and excellence of his grace. There must have been good reasons why this man should have endured so severe a punishment as to have an army of devils, so to speak, dwelling within him. What compassion then was it, to rescue from so many deaths a man who was more than a thousand times ruined! It was a magnificent display of the power of Christ., that by his voice not one devil, but a great multitude of devils, were suddenly driven out. Legion denotes here not a definite number of men, but merely a great multitude.

Hence it is evident what a wretched creature man is, when he is deprived of the divine protection. Every man is not only exposed to a single devil, but becomes the retreat of vast numbers. This passage refutes also the common error, which has been borrowed by Jews and Christians from the heathens, that every man is attacked by his own particular devil? On the contrary, Scripture plainly declares, that, just as it pleases God, one devil [554] is sometimes sent to punish a whole nation, and at other times many devils are permitted to punish one man: as, on the other hand, one angel sometimes protects a whole nation, and every man has many angels to act as his guardians. There is the greater necessity for keeping diligent watch, lest so great a multitude of enemies should take us by surprise.

Mark 5:10. And entreated him earnestly Luke says, they requested that they might not be sent into the deep Some explain these words to mean that they wished to avoid uninhabited places. [555] I rather view it as referring to their rage for doing mischief. As the devils have no other object than to prowl among men, like lions in search of prey, they are grieved at being plunged into the deep, where they will have no opportunity of injuring and ruining men. That this is the true meaning may be inferred from the words of Mark, who says that they requested that they might not be compelled to go out of the country In a word, they manifest their disposition to be such, that there is nothing which they more eagerly desire than the destruction of mankind.

Matthew 8:31. Permit us to depart into the herd of swine Some conjecture that they wished to attack the swine, because they are filled with enmity to all God's creatures. I do admit it to be true, that they are entirely bent on confounding and overthrowing the whole order of nature which God has appointed. But it is certain that they had a more remote object in view, to excite the inhabitants of that country to curse God on account of the loss of the swine. When the devil thunders against Job's house, he does so not from any hatred he bears to timber or stones, but in order that the good man, through impatience at suffering loss, may break out against God. Again, when Christ consents, he does not listen to their prayers, but chooses to try in this manner what sort of people the Gadarenes are. Perhaps, too, it is to punish their crimes that he grants to the devils so much power over their swine. While the reason of it is not known by us with certainty, it is proper for us to behold with reverence and to adore with devout humility, the hidden judgment of God. This passage shows also the foolish trifling of some irreligious men, who imagine that the devils are not actually existing spirits, but merely the depraved affections of men: for how could covetousness, ambition, cruelty, and deceit, enter into the swine? Let us learn also, that unclean spirits (as they are devoted to destruction) are the enemies of mankind; so that they plunge all whom they can into the same destruction with themselves.

Mark 5:15. And they come to Jesus We have here a striking proof that not all who perceive the hand of God profit as they ought to do by yielding themselves to him in sincere godliness. Having seen the miracle, the Gadarenes were afraid, because the majesty of God shone brightly in Christ. So far they did right but now that they send him out of their territories, what could have been done worse than this? They too were scattered, and here is a shepherd to collect them or rather, it is God who stretches out his arms, through his Son, to embrace and carry to heaven those who were overwhelmed by the darkness of death. They choose rather to be deprived of the salvation which is offered to them, than to endure any longer the presence of Christ.

The apparent ground of their offense is the loss of the swine, but Luke assigns a loftier cause, that they were seized with a great fear; [556] and certainly, if they had been exasperated by the loss which they sustained, they would not have requested him, but would rudely have driven him out. They honor him as God's minister, and yet are so struck with dread as to desire that he will go to a distance from them. Thus we see that they were not at all moved by a sense of the divine grace. And indeed, though all wicked men adore God, and bestow great pains on appeasing him, yet if they had their choice, they would withdraw to the greatest possible distance from him: for his face is terrible, so long as they contemplate him as a Judge, and not as a Father. The consequence is, that the gospel, which is more delightful than any thing that can be conceived, is everywhere considered to be so dismal and severe, that a good part of the world would wish that it were buried.

And yet it is true that their fear was partly occasioned by their loss. Thus at the present day, so long as men believe that the kingdom of God is opposed to their interest, either of a public or private nature, they are prepossessed by a depraved and carnal fear, and have no relish for his grace. Accordingly, when he comes, they think that God does not regard them with favor, but rather with anger, and, so far as lies in their power, they send him to another place. It is a mark of shameful insensibility in those men, that the loss of their swine gives them more alarm than the salvation of their soul would give them joy.

Luke 8:38. And the men requested The Gadarenes cannot endure to have Christ among them but he who has been delivered from the devil is desirous to leave his own country and follow him. Hence we learn how wide is the difference between the knowledge of the goodness, and the knowledge of the power, of God. Power strikes men with terror, makes them fly from the presence of God, and drives them to a distance from him: but goodness draws them gently, and makes them feel that nothing is more desirable than to be united to God. Why Christ refuses to have this man as one of his followers we cannot determine with certainty, if it was not that he expected the man to make himself more extensively useful by communicating to his Gentile countrymen the remarkable and extraordinary act of kindness which he had received; and this he actually did, as we are assured by Mark and Luke.

39. Relate those things which God hath done for thee. He bids him relate not his own work, but the work of God His design in doing so is, that he may be acknowledged to be the true minister and prophet of God, and may thus acquire authority in teaching. In this gradual manner it was proper to instruct an ignorant people who were not yet acquainted with his divinity. Though Christ is the ladder by which we ascend to God the Father, yet, as he was not yet fully manifested, he begins with the Father, till a fitter opportunity occurred.

We must now add the symbolical meaning. [557] In the person of one man Christ has exhibited to us "proof of his grace" which is extended to all mankind. Though we are not tortured by the devil, yet he holds us as his slaves, [558] till the Son of God delivers us from his tyranny. [559] Naked, torn, and disfigured, we wander about, [560] till he restores us to soundness of mind. It remains that, in magnifying his grace, we testify our gratitude.

Footnotes:

[542] "Et quarid il fur passd outre, ou a l'autre rive, cornme au verset 18;" -- "and when he had passed beyond, or to the other bank, as at v.18."

[543] "Lequel faisoit sa demeurance;" -- "who made his dwelling."

[544] "Il se jetta devant luy;" -- "he threw himself down before him."

[545] "Ainsi les gens sortirent pour voir;" -- "so the peoplo went out to see."

[546] "Raconte combien grandes choses Dieu t'a faitcs;" -- "relate how great things God hath done to thee."

[547] "Combien qu'il ne lust pas rant eognu que le premier;" -- "though he was not so well known as the former."

[548] "Mais l'effort et la violence que les Evangelistes deserlvent estoit bien autre et plus grande;" -- "but the effort and the violence, which the Evangelists describe, was quite different and much greater."

[549] "S'enclina devant luy;" -- "kneeled down before him."

[550] "Et ils ne se sont point plainds que Christ les tormentast, sinon quand il les pressoit de sortir;" -- "and they did not complain that Christ tormented them, till he urged them to go out."

[551] "Que tout le regne de Satan est tenu en bride sous la domination de Christ;" -- "that all the kingdom of Satan is kept in check under the government of Christ."

[552] "Sans que Christ ouvrist sa bouche;" -- "without Christ opening his mouth."

[553] "Ils voudroyent bien tousjours prolonger leur terme;" -- "they would always choose to prolong their time.

[554] "A scavoir que chacun hornroe ha son diable et son mauvals ange qui lui fait la guerre;" -- "namely, that each man has his devil and his evil angel who makes war with him."

[555] "Ce qu'aucuns exposent comme si les diables n'eussent point voulu aller en lieu desert;" -- "which some explain as if the devils did not wish to go into a desert place."

[556] " 'Ephobethesan, they were afraid, (Mark 5:15,) is by most Commentators understood of fear lest they might suffer a yet greater calamity; but it rather denotes awe at the stupendous miracle." -- Bloomfield

[557] Nunc addenda est anagoge. -- "Maintenant il rested adjouster la deduction ou derivation;" -- "it now remains to add the inference or remoter instruction." -- The word anagoge, or rather anagoge was technically employed by divines of the allegorizing school to denote the mystical meaning, which was the last and most recondite, as the literal was the first and most obvious, of the various meanings which they supposed to be contained in every verse of the Bible. Never did those men encounter a more zealous or more formidable opponent than Calvin. But, while he manfully sets his face against all that is mystical, when it can plead no higher authority than the ravings of a wild imagination, he is equally careful that those instructions which are indicated, though not directly conveyed, by the sacred writers, shall receive due consideration. He lays down as a general principle, which he endeavors to support by the word of God, that the cures of bodily diseases, performed by our Lord and his apostles, were intended to be symbolical of the removal of spiritual diseases by the power and grace of the Great Physician. Seldom does he close his illustration of one of those miracles without adverting to the loftier and more important occasions on which the arm of the Deliverer will put forth its strength. It is to this symbolical meaning that Calvin, under the word anagoge, borrowing the language, but disavowing the principles, of an ancient school, now proceeds to draw the attention of his reader. The grounds of his opinion it were foreign to our purpose to examine, but we have judged it necessary to append this note, in order to bring out clearly what the Author means. -- Ed.

[558] "Toutesfois nous luy sommes serfs et esclaves;" -- "yet we are his serfs and slaves."

[559] "De la tyrannic malheureuse d'iceluy;" -- "from his unhappy tyranny."

[560] "Nous ne raisons que trainer ca et la estans nuds, deschirez, et dis- figurez;" -- "we do but drag along here and there, being naked, torn, and disfigured."

The swine - Instead of τους χοιρους, BCDL, three others, Syriac, Coptic, Ethiopic, Vulgate, and Itala, read αυτους, them - And they that fed Them fled. Griesbach has adopted this reading.

And they that fed the swine,.... Not the owners, but the keepers of them, the swine herds, "fled"; being astonished at the power of Christ, affrighted at the noise of the devils, and terrified at the sight and loss of the swine:

and told it in the city and country; or "in the fields": they went into the city of Gadara, and told the story of the dispossession of the devils out of the man, that had been for some time troublesome in those parts; and of their entrance into the swine, and the destruction of them: and they went into the fields, or country adjacent; they went to the "villages" thereabout, as the Syriac and Ethiopic versions render the word; or to those houses that were in the fields, scattered about, here, and there one, and where perhaps the owners of the herd lived: and they not only hasted away to the owners of the swine, to acquaint them with what had happened, in order to remove all blame from themselves, and any suspicion of negligence in them; to make it appear that it was not their fault, or owing to any carelessness of theirs the swine perished; as that they suffered them to go too near the sea side, and did not keep a good lookout, and were not, as they should have been, between them and the sea, to have prevented such an accident: this they not only did, but the affair, in all its circumstances, being such an amazing one; as the dispossession of the devils out of the man; the health, the calmness, and happy condition the dispossessed was in; the entrance of the devils into the swine; their madness, and precipitant running into the sea, and suffocation there; that they told it to every body they met with, whether in the fields belonging to Gadara, or in the city itself; which drew out a large concourse of people to see what was done to the man that had been possessed, and to the swine, and also to see the person who had done all this; and which made the miracle the more notorious; city and country rung of it: so that, as Matthew says, "the whole city came out to meet Jesus", Matthew 8:34; and Luke observes, that "the whole multitude of the country of the Gadarenes round about besought him to depart", &c. Luke 8:37. So we sometimes read, in the Jewish writings, of the men, or inhabitants of the field, as opposed to the men, or inhabitants of the city, who differed both in their clothes and diet.

"The garments, , "of the children", or "inhabitants of the city", who live deliciously, and do no work, are broad, like women's; but the garments, , "of the children of the field"; such as do business in the field, are short (i):''

and so of their food, it is observed (k), that the bread, "of the men of the field", which the gloss explains by , "the children", or "inhabitants of a village", is what they put much flour into; but the bread, "of a city", which the gloss interprets of , "the children", or "inhabitants of a walled town", or "city", is what they do not put much flour into.

And they went out to see what it was that was done: that is, the inhabitants of the city of Gadara, and those that dwelt in the villages, and in lone houses in the fields, went forth to the places where the possessed man used to be, and where Jesus and he now were, and where the swine used to feed, to see with their own eyes, and satisfy themselves of the truth of the narration the swineherds gave them.

(i) Bab. Sabbat, fol. 12. 1. & Gloss. in ib. (k) T. Bab. Beracot, fol. 37. 2.

See Poole on ""