Mark 5:17

Mar_5:17

To depart out of their coasts.

The Saviour sacrificed rather than sinful gain

A great many men cannot afford to have Christ. Here is a man who is renting his buildings for the most obscene and abominable purposes in the world; his revenues depend upon lust and vice; and, if the Spirit of God comes to regenerate him, he cannot afford to have Christ with him. If he does, he must reform his whole revenue system, and lose much possession; and he beseeches Christ to depart out of his coast, he does not want Him. There are a great many men who are trafficking in intoxicating liquors in such a way that they know in their own secret consciences that they are living upon the destruction of their fellow men; and they cannot afford to give up their traffic for the sake of becoming Christians; and when the power of the Holy Ghost is upon them, they beseech Christ to depart out of their coast. They have the opportunity of reformation and rejuvenation; life, and immortality, and glory, are within their reach; but there are the swine. In order that they may sit at the feet of Christ, they must lose their herds of unclean beasts, they must lose their unjust profits and wicked pleasures; but, rather than lose these, they will sacrifice the Saviour. So it was in this case. There was no doubt as to the miracle, and its beneficence. There was a man before them in whom the power of God had been made manifest, and they began to pray Christ, through whose instrumentality this power had been made manifest, to depart out of their coast. One would suppose that they would have besought Him to remain, and go on with His works of mercy; but no, they prayed Him to depart. (H. W. Beecher.)

Regret for contempt of religion

Alas! how many will, when too late, regret their neglect of, or contempt for, religion! A few years ago, the Prime Minister of England stepped across Downing Street with a friend, who wanted some information from one of the Government officials. They entered the particular office, and on inquiring for the Head of the Department they were curtly told to wait by an insolent young clerk, who did not even look up from his newspaper, and presently added an order to wait outside. When the principal official returned, he was thunderstruck to find the Head of the Government sitting with his friend on the steps of the stone staircase! Equally surprised was the clerk, when, to his dismay, he learned by his dismissal the result of his careless insolence. In earthly things men bitterly regret chances lost or thrown away, and yet we treat with indifference our opportunities in the spiritual life! With slow and sorrowful steps the compassionate Saviour obeyed these requests, and departed from those souls whom He would have so gladly blessed. (W. Hardman, M. A.)

The man with an unclean spirit

In view of this narrative, which we have thus very briefly traced, I remark-

1. We are tempted to undervalue man just as much as these men were. The point of the narrative was that they were supposed to be civilized; that they believed themselves to be religious; that they beheld the miracle that Christ wrought upon this man; and that their ideas of the worth of a man were so low and so vulgar, that they were not in the slightest degree impressed with the mans restoration. There is no point where we need the application of the grace of God more continuously than in impressing us with a sense of the Divine value of men. We believe in the value of poets; of philosophers; of orators; of men that have something pleasing to our taste, dazzling to our intellect, and stimulating to our affections; of eminent men; of men of power, that produce impressions upon us. We believe in manhood that shows itself in attractive forms. But, for man, independent of circumstances, simply as a creature of God, as an heir of immortality, and as one that has all the future in him-a future illustrious as heaven or painful as hell-for man as man, how little feeling have we! We walk the streets with contempt for this one, and with loathing for that one. We despise the poor sinners-the children of vice and crime-that we see on every side of us.

2. There are thousands of men yet that are opposed to any reformation of morals that would conflict with the physical prosperity, or the supposed physical prosperity, of the community in which they dwell. Men are numerous, in every city or section of the country, who vote for their physical welfare against their spiritual. (H. W. Beecher.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

5:17 The frightened people asked Jesus to go away. Fear and amazement are frequent responses to the mighty acts of Jesus (cp. 1:22, 27; 2:12; 4:41; 6:50-51). The response to Jesus’ saving work varied (cp. 4:14-20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

17. to depart out of their coasts] Many were doubtless annoyed at the losses they had already sustained, and feared greater losses might follow. “And their prayer was heard: He did depart; He took them at their word; and let them alone” (cf. Exo_10:28-29). Trench on the Miracles, p. 177.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they began to pray him,.... That is, the inhabitants of the city of Gadara, and of the villages round about, very earnestly importuned him

to depart out of their coasts; fearing, lest for their sins, some sorer judgment should fall upon them, than the loss of their swine; since they perceived he was a person of great power and authority; which shows great ignorance and worldly mindedness: they knew not how great a person they had among them; that he was the Son of God, and Saviour of the world: they might have known from the miracles wrought, that he was a very wonderful and extraordinary person; but then they considered him as one endued with great power, rather, to do them hurt than good; as one sent to scourge them for their sins, than to save them from them: such very contrary notions have carnal men of Christ; they are afraid of being sufferers, or losers by him: they do not care to part with their swinish lusts for him; these they prefer to a Saviour, and love the world, and the things of it, more than he, and therefore are not worthy of him; See Gill on Mat 8:34.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 And they began to pray him to depart out of their coasts.

Ver. 17. And they began, &c.] {See Trapp on "Mat 8:34"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Astonished at the miracle that had been performed, and displeased with the loss of their herds, they refused the Saviour of the world entrance into their country. (Theophylactus) --- It is observed that all Christ’s miracles, except this, and the blasted fig-tree, were of the beneficent kind. We cannot but pity the wretched blindness of the Gerasens, in driving Jesus from their coasts. As a just judgment of God, their city was the first that fell into the hands of the Romans, in the fatal war under Vespasian.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

17. They… pray him to depart — They considered the salvation of the man as a poor compensation for the loss of their pigs. A man who drives away devils must be himself driven away. So do men hug the disease and hate the physician. Skeptics at the present day agree with the Gadarenes and repudiate Jesus, because the demons destroyed the swine. They began to pray — We have here three prayers from three very different sources. The devils pray, and their prayers are granted, but to their own final discomfiture. The Gadarenes pray, and their prayer too is granted; for the Lord departs and leaves them to their own abandonment. The delivered man prays to be with Christ; his prayer is not heard, but a better lot is assigned, a lot of home duty, which if he will fulfil, he shall be with his Lord forever.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 17, 21. The rejection and the reception of Jesus.

Our text presents us with a striking contrast. Only a few miles of sea separated these people physically, but morally what a gulf was between them

I On both sides of the lake Christ"s words had been heard, and his works of power had been seen, but how different were the results! If he had been like us, variable in temper and disposition at one time moody, at another genial we might more easily account for this. For the dispositions of sinful men are like the lake of Galilee now raging in a storm, and now calm and still under the smiling heavens. But there was no such variableness in the Perfect Man. He was not cheery when the palm branches were waved on Olivet, and angry when his disciples forsook him and fled. He was not one thing in Gadara, and another in Capernaum. "He is the same yesterday, to-day, and for ever." We must look elsewhere to account for this phenomenon, and we shall find its causes to be those which sever so widely in character and destiny, two hearers who sit in the same church, or two children who kneel beside the same mother"s knee.

II THE VARIOUS ASPECTS IN WHICH CHRIST PRESENTED HIMSELF. His relations to those around him were not simple, but complex. We may be great in one aspect of our character, but he was great in every aspect.

1. He appeared as a Teacher. In the synagogue, on the beach, amidst the crowd, he uttered Divine truth, and expected on the part of his hearers humble and obedient minds. He assumed that he knew what they did not know, respecting the nature of God, the meaning of the old dispensation, the phenomena of life, the coming future, etc. He adduced no arguments, but demanded (as he still demands), on the ground of what he was and is, the acceptation, or the rejection of his words. "He spake as one having authority." "This is my beloved Son; hear him." The acceptance of Christ as a Teacher implied much, because he taught no abstract theories, but enunciated principles which would revolutionize the views held about the Jewish economy, and would banish popular sins. Show what Christ demands of disciples now, and the spirit in which we should receive his revelation.

2. He appeared as a Saviour. Thought and action were blended harmoniously in Christ, and should be blended in every Christian. The Teacher of the people was the Healer of their bodies and the Purifier of their souls. This complex work is entrusted to the Church. Christ cured the demoniac, and restored sight to the blind, and health to the leper, as signs of what he had come to effect for men.

3. He appeared as a Friend. He entered the homes of the people at Capernaum and elsewhere, to cure illness in Peter"s house, to bless children in another home, to share festivity in Cana, to weep with mourners in Bethany. This friendship the disciples rejoiced in. The presence of that Friend had delivered them in the storm. As such he presents himself at each heart, saying, "Behold, I stand at the door and knock," etc.

III THE DIFFERENT EFFECTS OF SUCH PRESENTATION ON THE PEOPLE. This may be illustrated not only by the conduct of the disciples and of the cured demoniac, but by contrasting the condition of the people of Gadara with that of the people in Capernaum. This exemplifies:

1. The rejection of Christ. The most astounding miracle will not produce faith in those who care more for their possessions than for purity and love, such as Christ had imparted to the man who had the unclean spirit. The loss of the swine first awakened terror, but shortly afterwards indignation, amongst the people, who with mingled fawning and obstinacy "began to pray him to depart out of their coasts." He yielded to their wish, and, so far as we know, never returned again. Similarly he was rejected at Nazareth (Luk_4:29) and in Jerusalem. (Mat_23:37) In the instance before us the people feared the Holy One more than they had feared the demoniac. Their greed was up in arms against the destroyer of their swine; they cared more for them than for the rescue of a brother-man. Even now sometimes property is more jealously defended than personal rights. Christ laid down the principle that a man is better than a sheep, and he expressed that principle in his action at Gadara. Show how possessions and position are preferred to simple obedience to our Lord"s will, so that from love to the World he is still rejected.

2. The reception of Christ. A right royal welcome was awaiting him on the other side of the lake. There the people had seen changes wrought in their homes by his power, and they had listened eagerly to his words of wisdom and love. They could not go back to their work as if there were no Christ who had come to save and comfort them. When he was gone, they prayed that the little boat might again come over the sea; and when the first glimpse of its sail was seen, the news spread swiftly far and wide. Fishers left their nets, and ran to call their mates, saying, "Jesus is coming!" old people tottered down to the sea because Jesus was coming; women who were mourning over their dear ones thought with thankfulness and love of his sympathy; and little children left their games in the market-place in order to be made glad by his smile. And still he comes amongst us in earnest words, in sacred song, in holy thought, in solemn memories. Then fling open the door of your heart, pour out the treasures of your love, wake up the songs of praise, as you say, "Even so, come, Lord Jesus! A.R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

17. They began to pray him to depart. Christ does not stay where he is not wanted. He never visited the country of the Gadarenes again.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

17. ἤρξαντο. We return to the inhabitants mentioned in Mar 5:15. Jesus had just freed them from a great terror, by delivering one who had relations and friends among them from an obsession of extraordinary violence; and they began to beseech Him—one expects some such conclusion as “to abide with them,” or “to heal their sick”; but there comes, with tragic irony, the conclusion—to depart from their borders. As in Luk 14:18, there is no ἀλλά or δέ to prepare one for this surprising conclusion, a conclusion which a writer of fiction would not be likely to invent. But ἐφοβήθησαν and περὶ τῶν χοίρων give the explanation. They were afraid of this mighty Wonderworker, and they did not want any more losses. Hoc foedi stuporis signum est, quod eos magis terret porcorum jactura quam animae salus exhilarat (Calvin). The widow of Zarephath (1Ki 17:18) is a somewhat similar case. Christ at once granted their request. They were not worthy, and He could do more effective work elsewhere.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

17. THEY BESEECH HIM TO DEPART

This is the only case in our Lord’s ministry in which his miracles operated against him in this way, and it is to be accounted for by the strange element in this case, the mixture of gain and loss in the result. Men welcome a beneficent power, and so we find the multitudes following Jesus. But they are repelled from a destructive power, and all the more, if it is supernatural. This explains the singular treatment, but the infraction of our Lord’s rule, to use his power only for beneficent purposes, is itself to be accounted for. And it enforces the question already raised, if this is not one of the cases in which we have to separate between the facts and the explanations and inferences of the Evangelists. The facts are the cure of the man and the destruction of the swine. But is Jesus responsible for the destruction? The whole idea of possession is beset with serious difficulties, and in this case, the substitution of lunacy for possession removes not only these, but also this anomaly in the action of Jesus.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.