Mark 5:20

Mar_5:18; Mar_5:20

Prayed Him that he might be with Him.

The unanswered prayer

I. The probable reason that led this restored demoniac to offer this prayer.

1. A vague but very dreadful fear may have taken possession of him that, perhaps, in the absence of Christ, his deliverer, these demoniac powers might again regain the mastery over him. Fear, the salutary fear, of going astray may often assist the soul; it may be, and has often been our wisdom to be afraid of the possibility of departure from Christ.

2. And there may have been, who can doubt that there was, a depth of gratitude in his heart towards Christ, that, perhaps, he thought could only be expressed by his becoming His disciple.

II. Some or the probable reasons that led to the refusal of this prayer by our Saviour. Go home to thy friends, etc.

1. Because, perhaps, it was better for the healed Gadarene to be a living witness of Christs goodness and power amongst his countrymen.

2. Because young converts are generally unfit to choose their spiritual vocation. Many, in the freshness of their love, are as impetuous and misguided as a mountain stream bursting from its hidden prison. (W. G. Barrett.)

Witnessing for Christ

In general, every man who believes himself to be a Christian, is bound to make such public acknowledgment that men shall know the source of his godly life. Every man who is conscious that his character has been brought under the power of the Spirit of God, is bound to let men know that the life which is flowing out from him now is not his own natural life, but one which proceeds from the Spirit of God. This would seem too obvious for remark, did not facts show that multitudes of men endeavour to live Christianly, but are very cautious about saying that they are Christians-and from shame-faced reasons, sometimes; from reasons of fear, sometimes; from reasons of pride, sometimes. Men who are endeavouring to live Christianly say, often, Let my example speak, and not my lips. Why should not a mans lips and example both speak? Why should not a man interpret his example? Why should a man leave it to be inferred, in this world, that he is still living simply by the power of his own will? Why should he leave it for men to point to him, and say, There is a man of a well-regulated life who holds his temper aright; but see, it is on account of the household that he has around him; it is on account of the companionship that he keeps; it is on account of the valorous purpose which he has fashioned in his own mind-thus giving credit to these secondary causes, and not to that Divine inspiration, that power from on high, which gives to all secondary causes their efficiency? (H. W. Beecher.)

Personal testimony appreciated

Two men come together, one of whom is shrunk and crippled with a rheumatic affection, and the other of whom is walking in health and comfort; and the well man says to the other, My friend, I know how to pity you. I spent fifteen as wretched years as any man ever spent in the world. I, too, was a miserable cripple, in the same way that you are. And the man with rheumatism at once says, You were? He sees him walk; he sees how lithe and nimble he is; he sees that he can straighten out his limbs, and that his joints are not swollen; he sees that he is in the enjoyment of all his bodily power; and he is eager to know more about it. Yes, I was as bad off as you are, and I suffered everything. Tell me what cured you. There is nothing that a man wants to hear so much as the history of one who has been cured, if he too is a sufferer. (H. W. Beecher.)

Personal testimony hindered by the fear of subsequent failure

When a watchmaker sets a watch, he almost always stops it first, in order to get the second hand right; and then, at the right second, he gives it a turn, and starts it. But suppose, having stopped a watch, he should lay it down, and should not start it till he knew whether it would keep time or not, how long would he wait? There are a great many men who are set exactly right, and all that is wanted is, that they should start, and go on and keep time. But no, they are not going to tick until they know whether they are going to continue right or not. And what is needed is, that somebody, out of his own experience, should say to them, You are under an illusion. Your reasoning is false. You are being held back by a misconception. You have enough sense of sin to act as a motive. If you have wind enough to fill a sail, you have enough to start a voyage with. You do not need to wait for a gale before you go out of the harbour. If you have enough wind to get steerage way, start! And if a man has enough feeling to give him an impulse forward, let him move. After that he will have more and more feeling. (H. W. Beecher.)

Personal testimony permits others to share the joys of the Christian experience

I was as much struck, when I travelled in England, with the stinginess of the people there, in respect to their gardens, as with anything else. It was afterwards explained to me, as owing partly to conditions of climate, and partly to the notions of the people. I travelled two miles along a park shut in by a fence, that was probably twelve feet high, of solid brick and coped with stone. On the other side were all sorts of trees and shrubs, and though I was skirting along within a few feet of them, I could not see a single one of them. There were fine gardens in which almost all the fruits in the world were cultivated, either under glass, or against walls, or out in the open air; and a man might smell something in the air; but what it came from, he had to imagine. There were plants and shrubs drooping to the ground with gorgeous blossoms, and there might just as well as not have been an open iron fence, so that every poor beggar child might look through and see the flowers, and feel that he had an ownership in them, and congratulate himself, and say, Are not these mine? Oh! I like to see the little wretches of the street go and stand before a rich mans house, and look over into his grounds, and feast their eyes on the trees, and shrubs, and plants, and piebald beds, and magnificent blossoms, and luscious fruit, and comfort themselves with the thought that they can see everything that the rich man owns; and I like to hear them tell what they would do if they were only rich. And I always feel as though, if a man has a fine garden, it is mean for him to build around it a close fence, so that nobody but himself and his friends can enjoy it. But oh! it is a great deal meaner, when the Lord has made a garden of Eden in your soul, for you to build around it a great dumb wall so close and so high that nobody can look through it or over it, and nobody can hear the birds singing in it. And yet, there are persons who carry a heart full of sweet, gardenesque experiences all the way through life, only letting here and there a very confidential friend know anything about the wealth that is in them. (H. W. Beecher.)

The gospel a living Christ in living men

Why, then, did Christ refuse to allow the man to go with Him? Be was calling disciples, and the very watchword almost was, Follow Me. But now, here was one that wanted to follow Him, doubtless from the best motives, and He says, Go home. Why? Well, for the best reason in the world, I think. The mans nature was so transformed, the very radiancy of his joy was such a moral power, that not in one of the twelve disciples was there probably so much of the gospel as this man had in his new experience; and He sends him out thus to make known the Christ; to glow before men with trust, with gratitude, and with love. He was a glorious manifestation of the transforming power of the gospel upon the human soul, and that was the power that Christ came to institute in this world. It was because he was a gospel. The gospel never can be preached. The gospel can never be spoken. It is a thing that must be lived. It defies letters. It is a living soul in a Christ-like estate. That is the gospel. That can be manifested, but it cannot be described. No philosophy can unfold it. No symbols can demonstrate it. It is life centred on love, inflamed by the conscious presence of the Divine and the eternal. That is the real power of the gospel. (H. W. Beecher.)

The power of God working through man upon men

This condition of the human soul carries with it a mysterious power which all ages and nations have associated with the Divine presence. A man living in that high state of purity, rapture, and love, always seems sacred. He is like a man standing apart and standing above, and seems to have been one informed with the Divine presence. That is always efficacious upon the imagination of men, whether they are brutal, vulgar, or heathen. Anything that seems to represent the near presence of God stops them, binds them, electrifies them. A great soul carrying itself greatly in the sweetness and putty of love, in the power of intelligence, and with all other implements in its hand and around about it, suggests more nearly the sense of Divine presence than any other thing in this world. When the human faculties are centred upon love, and all of them are inflamed by it; when conscience, reason, knowledge, the will power, all skill, all taste, and all culture are the bodyguards of this central element of Christian love, they are really, by their own nature, what electricity is by its nature, or what light is by its nature. They are infectious. If you want to move upon the human mind, that is the one force that all men everywhere and always yield to. The glowing enthusiastic soul, even in its lowest moods, and from its lowest faculties, has great contagious power. If you raise man higher along the levels of wisdom and of social excellence, still more powerful is he; if you give him the dimensions of a hero and make him a patriot, and give him the disinterestedness of a glowing love of country and a love of mankind, still higher he rises and wider is the circle that he shines upon; but if you give him the ineffable presence of God, if God is associated in his thought and perception, as in his own consciousness with the eternities, if he has in himself all the vigour of Divine inspiration and walks so among men, there is no other power like Divine-crowned power, no sordid power, no philosophic power, no aesthetic power, no artistic power. Nothing on earth is like God in a man. (H. W. Beecher.)

Men too opaque to let the gospel through them

Time and time again I have felt as though I were a window through which the sun straggled to come. You may remember those old bulls-eye windows, with the glass bulging in the centre so that the sun could not get through them except in twilight. I have felt that the natural man in me was so strong that not half the light of the gospel came through. Or, as you have seen, in an attic long unvisited by the broom, the only windows, jutting out from under the gable, have been taken possession of by dust and spiders, until a veil is woven over them, and the sun outside cannot get inside except as twilight! So men, cumbered with care and worldly conditions, and all manner of worldly ambitions, attempting to preach the doctrinal Christianity, are too opaque, or too nearly opaque, to let the gospel through. (H. W. Beecher.)

The testimony of a gospel life within the reach of every variety of talent

This issue comes home to all souls alike. It is the solvent of the difficulties which we feel in diversities of talent. One Christian man says, How can I be expected to do much good? I am not eloquent, I am not an apostle, I am not Apollos, I am not a Paul. Another man says, I should be very glad if I were a man of affairs; I should like to live a Christian life in the conduct of affairs; but I have no ability. Now, the gospel force belongs to every man alike. If you are low in life, you are susceptible of living like Christ. If you are very high in life, you are susceptible of living a Christ-like life. If you are wise and educated, that is the life for you. If you are ignorant, that is just as much the life for you. It does not lie in those gifts that the world prizes, and justly prizes, too. It is something deeper than that, far more interior than that; and it is clothed by the creative idea of God with an influence over mens souls greater than any other. Wherever you are; whether you are poor, obscure, mean, even sick and bedridden, or in places of conspicuity, the highest, the lowest, and the middle, all come to a gracious unity. Not only that, but they all feel resting upon them the sweet obligations of the duty of loving Christ, of being like Christ, of loving our fellow men. When we shall become communal, whenever the coronal faculties of the human soul are in ascendency and in sympathetic unity, the world will not linger another eighteen hundred years before it will be illumined. The new heavens will come, and the new earth. (H. W. Beecher.)

The apostle to the Gadarenes

Things must have looked perplexing enough to this poor man! Go home to thy friends! But, Lord, I have no friend but Thee. I have been an outcast now these many years-a dweller in unclean sepulchres, abhorred of men. What have men done for me but bind me in chains and fetters of iron? But Thy hand hath loosed my bonds of pain, and bound me with Thy love. Let me be with Thee where Thou art! But still from that most gracious One came the inexorable Go back-back to thy friends and thy fathers house. Go, tell them what the Lord hath done for thee. What? I, Lord? I, so disused to rational speech? whose lips and tongue were but now the organs of demoniac blasphemy? I, just rallying from the rending of the exorcised fiends? I, surrounded by a hostile people that have just warned away my Lord and Saviour from their coasts? And can I hope that they will hear my words, who turn a deaf and rebellious ear to Thee? Nay, Lord, I entreat Thee let me be with Thee, there sitting at Thy feet clothed and in my right mind, that men may look and point at me and glorify my Lord, my Saviour! Let them go, whose zeal to tell of Thee even Thy interdict cannot repress-there be many such, send them! But let me be near Thee, be with Thee, and gaze, and love, and be silent, and adore! Was ever a stronger argument of prayer? And yet the little boat moves off, and Christ departs, and the grateful believer is left alone to do the work for which he seems so insufficient and unfit! How like Christs dealing is to His Fathers! To translate the story into the terms of our daily life it shows us-

I. That the path of duty which Christ has marked out for us may be the opposite of that which we naturally think and ardently desire. All our natural aptitudes, as we estimate them, yea, our purest and highest religious aspirations, may draw us toward a certain line of conduct, while on the other hand the manifest indications of Gods Word and providence inexorably close up that way and wave us off in another direction.

II. When religious privilege and religious duty seem to conflict, the duty is to be preferred above the privilege.

III. Duty, preferred and followed instead of privilege, becomes itself the supreme privilege. The interests of the soul are very great, but they are not supreme. The supreme interests are those of the kingdom of God and His righteousness, and whoso, forgetting the interests of his own soul, shall follow after these, shall surely find that all things beside are added unto him. (L. W. Bacon.)

Going home-a Christmas story

I. What they are to tell. Personal experience. A story of free grace. A story filled with gratitude.

II. Why they are to tell it. For the Masters sake. To make others glad.

III. How is this story to be told?

1. Truthfully.

2. Humbly.

3. Earnestly.

4. Devoutly. (C. H. Spurgeon.)

The refused request

It was a natural prayer of gratitude and sweetness. Why, when Christ giants the bad prayer of the people, does He deny the good prayer of the restored sufferer?

I. Mercy to the man himself.

1. To teach him to walk by faith, not by sight.

2. To leave his fears of a return of his affliction unsanctioned.

3. To indicate that Christs work was perfect, not in danger of relapse.

4. To suggest that a distant Christ, if trusted, is as strong to save as a Christ who is nigh at hand.

II. Mercy to the gergesenes. The presence of the Lord oppressed them. The presence of a disciple among them was

(1) a link to Him, and

(2) a testimony of Him. So the man is left, a living gospel, seeing whom, others may reflect, repent, and ultimately believe.

III. Mercy to the family of the restored man. His family had suffered much pain, and probably poverty; let them have the pleasure of seeing his health and peace, and the advantage of his care. For wife and childrens comfort he should return. How thoughtful is Christ of our best interests, even when He is crossing our wishes! How merciful in leaving an evangelist with those on whom some would have called down fire from heaven! (R. Glover.)

Christs disinterestedness

Do you ever find, among all the persons whom Christ miraculously cured, a single one whom He retained to be afterwards near Him as His disciple, His attendant, His votary?…Where now is your worldly friend who will behave himself towards you in this fashion? So far from it, no sooner has he done you any service, however trifling, than he immediately lays a claim upon you for your daily attendance upon him. He requires you to be henceforth always at his elbow, and to be giving him continually every possible proof of your gratitude, of your devoted and even slavish attachment to his person. (Segneri.)

The home missionary

A converted man should be a missionary to his fellow men.

I. Christian missionary work, the duty of every converted man, should be undertaken

(1) out of gratitude to God;

(2) from regard to human need,

(3) to promote the glory of Christ.

II. Christian effort should begin at home.

III. Christian usefulness must be based on personal experience.

IV. Christian obedience will be crowned with the reward of success. (H. Phillips.)

The mission of the saved

Men saved from Satan-

1. Beg to sit at Jesus feet, clothed, and in their right mind.

2. Ask to be with Him always, and never to cease from personal attendance upon Him.

3. Go at His bidding, and publish abroad what great things He has done for them.

4. Henceforth have nothing to do but to live for Jesus and for Him alone. Come, ye despisers, and see yourselves as in a looking glass. The opposite of all this is true of you. Look until you see yourselves transformed. (C. H. Spurgeon.)

The restored demoniac

I. An interesting prayer which notwithstanding was rejected,

1. The prayer itself-To be with Christ. Was not this the end of Christs mission, that He might collect souls to Himself? Gather them out of the world, etc. It seems evidently a wise and proper prayer, a pious prayer, the sign of a gracious state of soul.

2. The probable reasons by which this prayer was dictated. It might be the result

(1) Of holy cautiousness and fear.

(2) From grateful love to Jesus.

(3) From a desire to know more of Christ.

3. The refusal of this request. But Christ sent him away. However wise and proper and pious the mans petition appears, Jesus determined and directed otherwise; his suit could not be granted. Here let us pause and learn

(1) how necessary to be taught rightly to pray. We know not what we should pray for.

(2) We should learn to be satisfied with the Lords good pleasure whether He grants our requests or not.

II. An important command which was piously obeyed. Jesus sent him, etc.

1. The nature of the command. He was to be a personal witness for Christ; a monument of Christs power and compassion. He could testify

(1) to the enthronement of reason.

(2) To emancipation from the thraldom of evil spirits.

(3) To restoration to happiness.

(4) To the Author of his deliverance, Jesus.

2. The obedience which was rendered.

(1) It was prompt and immediate. He did not cavil, nor reason, nor refuse.

(2) It was decided and public. Not afraid, nor ashamed.

Application:

1. The end of our conversion is more than our own salvation.

(1) We must testify to and for the benefit of others.

(2) We must glorify Christ.

2. The converted should not consult merely their own comfort.

3. Christian obedience is unquestioning and exact.

4. The hearts desires of the saints shall be granted in a future state. Be with Jesus forever, etc. (J. Burns, D. D. , LL. D.)

At the feet of Jesus

Two grand features in the close of the parable.

I. The position in which the man was found.

1. How interesting is this spectacle. It was the place of nearness to Jesus and intimate communion with Him. Perhaps he selected this place also as the site of safety, or, he may have been seeking that instruction which was requisite to guide and to direct him.

2. What took place in the case of the demoniac is only a fore-light of what will take place in the case of all creation.

II. The petition that he might be allowed to remain with him or to accompany him. Why?

1. Because he might have recollected the fact of which the words are the description (Mat_12:43). If we have obtained anything from Christ for which we feel thankful, we shall be jealous lest we lose it.

2. To give expression to the deep love that he felt to Him.

III. The actual answer that Christ gave him. Explain the seeming contradiction between this and Luk_8:56 and others. We have in this indirect but striking evidence of the divinity of the character of Jesus. A mere, common wonder worker would have been too glad of having a living specimen of his great power to accompany him into all lands, etc. We have these great lessons taught us! That he that receives the largest blessing from Christ is bound to go and be the largest and most untiring distributor of that blessing. We receive not for ourselves, but for diffusion, etc.

2. That the way, if you are Christians, to be with Christ, and to be with Him most closely, is to go out and labour for Christ with the greatest diligence. We are never so near to Christ as when, in His spirit and in His name, we are doing His work and fulfilling His will.

3. That labouring for Christ, according to Christs command, is the very way to enjoy the greatest happiness that results from being with Christ. Labour for Christ and happiness from Christ are twins that are never separated.

4. That as Christ, in hearing the demoniac, had an object beyond him, so, in healing us, He has an object beyond us.

5. But there is something very instructive, too, in the place that the Saviour bade this recovered demoniac go to. Go to the sphere in which providence has placed you, and into that sphere bring the glorious riches with which grace has enriched you … Test your missionary powers at home before you try them in the school, etc. The little home, the family, is the fountain that feeds with a pure and noble population the large home, which is the country. Let us begin at home, but let us not stop there.

6. Conceive, if you can, the return of the man to his home-the picture realized in his reception. (J. Caroming, D. D.)

The power of home in regenerating society

Loyalty, and love, and happiness in Britains homes, will make loyalty, and happiness, and love be reflected from Britains altars and from Britains shores. There may be a mob, or there may be slaves; but let statesmen recollect there cannot be a people unless there be a home. I repeat, there may be in a country slaves, or there may be mobs, but there cannot be in a country a people, the people, unless it be a country of holy and happy homes. And he that helps to elevate, sustain, ennoble, and sanctify the homes of a country, contributes more to its glory, its beauty, its permanence, than all its legislators, its laws, its literature, its science, its poetry together. Our Lord began at the first home that was found at Bethabara beyond Jordan-the home of Andrew and Peter; and starting from it, he carried the glorious gospel of which he was the author into the home of Mary and Martha at Bethany, of Cornelius the centurion, of Lydia, of the gaoler of Philippi, of Crispus, and finally of Timothy; and these consecrated and converted homes became multiplying foci amid the worlds darkness, till the scattered and ever multiplying lights shall be gathered one day into one broad blaze, that shall illuminate and make glad the wide world. Let us begin at home, but let us not stop there. It is groups of homes that make a congregation; it is clusters of congregations that make a country. (J. Cumming, D. D.)

The return of the cured demoniac

He went home, and proclaimed not only there, but in all Decapolis, what God had done for him. Conceive, if you can, the picture realized in his reception. He turns his face quietly to his home the first time, perhaps, for years-the first time, at least, that he recollects. One child of his, looking from the casement, sees the father return, and gives the alarm: every door is doubly bolted; the mother and children cling together in one group, lest the supposed still fierce demoniac, who had so often torn and assailed them before, should again tear and utterly destroy them. But a second child, looking, calls out, My father is clothed; before he was not clothed at all. A third child shouts to the mother, My father is not only clothed, but he comes home so quietly, so beautifully, that he looks as when he dandled us upon his knee, kissed us, and told us sweet and interesting stories: can this be he? A fourth exclaims, It is my father, and he seems so gentle, and so quiet, and so beautiful-come, my mother, and see. The mother, not believing it to be true, but wishing it were so, runs and looks with sceptical belief; and lo! it is the dead one alive, it is the lost one found, it is the naked one clothed, it is the demon-possessed one, holy, happy, peaceful; and when he comes and mingles with that glad and welcoming household, the group upon the threshold grows too beautiful before my imagination for me to attempt to delineate, and its hearts are too happy for human language to express. The father crosses the threshold, and the inmates welcome him home to their fireside. The father gathers his children around him, while his wife sits and listens, and is not weary with listening the whole day and the whole night, as he tells them how One who proclaimed Himself to be the Messiah, who is the Prophet promised to the fathers, the Wonderful, the Counsellor, the mighty God, the everlasting Father, the Prince of Peace, spake to him, exorcised the demons, and restored him to his right mind, and made him happy. (J. Cumming, D. D.)

Work for Christ the way to retain the vision of Him

A poor monk, who, in spite of his cowl, seems from the fact to have been one of Gods hidden ones, was one day, according to a mediaeval legend, meditating in his cell. A glorious vision burst upon him, it is recorded, with the brilliancy of noon-day, and revealed in its bosom the Man of Sorrows, the acquainted with grief. The monk was gazing on the spectacle charmed, delighted, adoring. The convent bell rang; and that bell was the daily signal for the monk to go to the poor that were crowding round the convent gate, and distribute bread and fragments of food among them. The monk hesitated whether he should remain to enjoy the splendid apocalypse, or should go out to do the daily drudgery that belonged to him. At last he decided on the latter; he left the vision with regret, and went out at the bidding of the bell to distribute the alms, and bread, and crumbs among the poor. He returned, of course expecting that, because of his not seeming to appreciate it, the vision would be darkened; but to his surprise, when he returned, the vision was there still, and on his expressing his amazement that his apparent want of appreciating it and being thankful for it should be overlooked, and that the vision should still continue in augmented splendour, a voice came from the lips of the Saviour it revealed, which said, If you had stayed, I had not. This may be a legend but it teaches a great lesson-that active duty in Christs name and for Christs sake is the way to retain the vision of His peace in all its permanence and power. (J. Cumming, D. D.)

The three prayers

Here are three prayers, the prayer of the devils, of the Gadarenes, and of the demoniac who had been restored. The first prayer was answered, and the devils obtained their wish; the second was complied with, but the last was refused, though all he asked was permission to be with Christ; surely there must be something very instructive in all this, otherwise it would not have been registered.

I. And all the devils besought Jesus, saying, send us into the swine. Here, the devils acknowledge the power of Christ over them; they cannot injure even a brute without leave. This is orthodox so far as it goes, and even beyond the creed of many who profess themselves Christians. None of the devils in hell disbelieve the divinity of Christ. But cannot faith save us? It can, but not such faith as is purely a conviction of truth. All Christians know that their speculative surpasses their experimental and practical religion. But will devils pray? and will they be heard? Yes-and forthwith Jesus gave them leave. Their request was founded on malice and mischief, in order to render Christ obnoxious to the Gadarenes, through the spoiling of their goods. Permission was given in judgment. Satan killed the children of Job; but Job triumphed in his trial. The same permission was given to Satan to tempt the Gadarenes, how different the result; he destroyed their property and them with it. The gold will endure the furnace, the dross will not.

II. They saw the poor wretch dispossessed and instead of bringing all their sick to be healed besought Jesus to depart. How dreadful was this prayer! Oh, if you were of Moses you would say, If Thy presence go not with us, suffer us not to go up hence. David said, Cast me not away from Thy presence. You need the Saviours presence as much as the earth needs the sun; in adversity, death, judgment. Observe, you may pray thus without words, actions speak louder than words. When you would tell a man to be off, it is done without speaking; an eye, a finger, nay, but turning your back will effect it. God interprets your meaning, he translates your actions into intelligible language. Wonder not if God takes you at your word; He punishes sin with sin; sealing mens eyes when they will not see; withdrawing grace that is neglected.

III. The poor patient prayed to be with Christ.

1. His prayer arose from fear.

2. From gratitude.

3. From love. Everyone who has obtained grace prays, Lord, show me Thy glory.

Learn:

1. To think correctly of answers to prayers-that God may hear in wrath, or refuse a petition in kindness. God can distinguish our welfare from our wishes.

2. There is no ostentation in the miracle. The pure benevolence of Jesus terminated with the individual. The religion of Jesus Christ calls us into the world, as well as out of it. It calls us out, as to its spirit and maxims, in, as the sphere of activity, and place of trial. The idea of living among the wretched Gadarenes must have been uncomfortable to the renewed mind of the poor man, yet he is directed to go, without murmuring or gainsaying; not, indeed, in the spirit of the Pharisee, nor of the rigid professor, who, while he confesses a man can have nothing, except it be given him from above, is occupied all the day in maligning and censuring his neighbours; but to display the meekness and gentleness of Jesus Christ in his conduct and conversation, to relate his recovery, to honour the Physician, and to direct others unto Him. Oh, if there were a history of all whom the Saviour has made whole, what a work would it be. (W. Jay.)

Home piety a proof of real religion

He that is not relatively godly, is not really so; a man who is bad at home is bad throughout, and this reminds me of a wise reply of Whitfield to the question Is such a one a good man? How should I know that? I never lived with him. (W. Jay.)

The recovered demoniac

I. The mans request. We cannot wonder that his mind should shrink at the thought of the devils returning in the absence of our Lord. He may have heard of such cases. When the unclean spirit is gone out of a man … the last state of that man is worse than the first. Thus the soul rescued from Satan is frequently for a time unable to rejoice, but appears to receive the spirit of bondage again to fear. Our feelings, after any unexpected deliverance or event, are such that we find it difficult to believe its reality. Go, tell the mother who has heard of the shipwreck of her child, that her son who was dead is alive again, she is with difficulty persuaded of its truth. And when so much is at stake we should fear for those who do not sometimes fear for themselves. Can the Christian, harassed by rising corruption, beset with temptation, feel no concern?

II. Our Lords answer. We might have supposed, after the great salvation Jesus had wrought for him, He would not have been reluctant to grant him any favour, especially when the request was dictated by gratitude.

1. The reply showed the modesty of the Saviour.

2. Also His compassion for the mans friends. Mercy to one member of the family should be an encouragement to all the rest.

3. And the great object which every man truly converted to God will keep perpetually in view is, the promotion of the Divine glory, and the extension of the Redeemers kingdom, in the salvation of those around him. The wife of his bosom, the parent, the brother, or the child; reason, as well as affection, points out these as the first objects of our concern. Religion does not petrify the feelings, and make us to be so absorbed in seeking our own safety, as to be indifferent to the fate of those about us; the grace of God does not annihilate the sympathies, or snap the bonds of nature; no, it strengthens and refines those sympathies, deepens the channel in which the affections flow, and purifies and consecrates the stream. But are there not some, who, instead of entreating Jesus that they may go with Him, are saying of the world and of the flesh, We have loved these, and after them we will go? But, fellow sinners, be persuaded it is the way of transgression, it is hard. (S. Bridge, M. A.)

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

Mark

THE LORD OF DEMONS

Mar 5:1 - Mar 5:20.

The awful picture of this demoniac is either painted from life, or it is one of the most wonderful feats of the poetic imagination. Nothing more terrible, vivid, penetrating, and real was ever conceived by the greatest creative genius. If it is not simply a portrait, Æschylus or Dante might own the artist for a brother. We see the quiet landing on the eastern shore, and almost hear the yells that broke the silence as the fierce, demon-ridden man hurried to meet them, perhaps with hostile purpose. The dreadful characteristics of his state are sharply and profoundly signalised. He lives up in the rock-hewn tombs which overhang the beach; for all that belongs to corruption and death is congenial to the subjects of that dark kingdom of evil. He has superhuman strength, and has known no gentle efforts to reclaim, but only savage attempts to ‘tame’ by force, as if he were a beast. Fetters and manacles have been snapped like rushes by him. Restless, sleepless, hating men, he has made the night hideous with his wild shrieks, and fled, swift as the wind, from place to place among the lonely hills. Insensible to pain, and deriving some dreadful satisfaction from his own wounds, he has gashed himself with splinters of rock, and howled, in a delirium of pain and pleasure, at the sight of his own blood. His sharpened eyesight sees Jesus from afar, and, with the disordered haste and preternatural agility which marked all his movements, he runs towards Him. Such is the introduction to the narrative of the cure. It paints for us not merely a maniac, but a demoniac. He is not a man at war with himself, but a man at war with other beings, who have forced themselves into his house of life. At least, so says Mark, and so said Jesus; and if the story before us is true, its subsequent incidents compel the acceptance of that explanation. What went into the herd of swine? The narrative of the restoration of the sufferer has a remarkable feature, which may help to mark off its stages. The word ‘besought’ occurs four times in it, and we may group the details round each instance.

I. The demons beseeching Jesus through the man’s voice.

He was, in the exact sense of the word, distracted-drawn two ways. For it would seem to have been the self in him that ran to Jesus and fell at His feet, as if in some dim hope of rescue; but it is the demons in him that speak, though the voice be his. They force him to utter their wishes, their terrors, their loathing of Christ, though he says ‘I’ and ‘me’ as if these were his own. That horrible condition of a double, or, as in this case, a manifold personality, speaking through human organs, and overwhelming the proper self, mysterious as it is, is the very essence of the awful misery of the demoniacs. Unless we are resolved to force meanings of our own on Scripture, I do not see how we can avoid recognising this. What black thoughts, seething with all rebellious agitation, the reluctant lips have to utter! The self-drawn picture of the demoniac nature is as vivid as, and more repellent than, the Evangelist’s terrible portrait of the outward man. Whatever dumb yearning after Jesus may have been in the oppressed human consciousness, his words are a shriek of terror and recoil. The mere presence of Christ lashes the demons into paroxysms: but before the man spoke, Christ had spoken His stern command to come forth. He is answered by this howl of fear and hate. Clear recognition of Christ’s person is in it, and not difficult to explain, if we believe that others than the sufferer looked through his wild eyes, and spoke in his loud cry. They know Him who had conquered their prince long ago; if the existence of fallen spirits be admitted, their knowledge is no difficulty.

The next element in the words is hatred, as fixed as the knowledge is clear. God’s supremacy and loftiness, and Christ’s nature, are recognised, but only the more abhorred. The name of God can be used as a spell to sway Jesus, but it has no power to touch this fierce hatred into submission. ‘The devils also believe and tremble.’ This, then, is a dark possibility, which has become actual for real living beings, that they should know God, and hate as heartily as they know clearly. That is the terminus towards which human spirits may be travelling. Christ’s power, too, is recognised, and His mere presence makes the flock of obscene creatures nested in the man uneasy, like bats in a cave, who flutter against a light. They shrink from Him, and shudderingly renounce all connection with Him, as if their cries would alter facts, or make Him relax His grip. The very words of the question prove its folly. ‘What is there to me and thee?’ implies that there were two parties to the answer; and the writhings of one of them could not break the bond. To all this is to be added that the ‘torment’ deprecated was the expulsion from the man, as if there were some grim satisfaction and dreadful alleviation in being there, rather than ‘in the abyss’-as Luke gives it-which appears to be the alternative. If we put all these things together, we get an awful glimpse into the secrets of that dark realm, which it is better to ponder with awe than flippantly to deny or mock.

How striking is Christ’s unmoved calm in the face of all this fury! He is always laconic in dealing with demoniacs; and, no doubt, His tranquil presence helped to calm the man, however it excited the demon. The distinct intention of the question, ‘What is thy name?’ is to rouse the man’s self-consciousness, and make him feel his separate existence, apart from the alien tyranny which had just been using his voice and usurping his personality. He had said ‘I’ and ‘me.’ Christ meets him with, Who is the ‘I’? and the very effort to answer would facilitate the deliverance. But for the moment the foreign influence is still too strong, and the answer, than which there is nothing more weird and awful in the whole range of literature, comes: ‘My name is Legion; for we are many.’ Note the momentary gleam of the true self in the first word or two, fading away into the old confusion. He begins with ‘my,’ but he drops back to ‘we.’ Note the pathetic force of the name. This poor wretch had seen the solid mass of the Roman legion, the instrument by which foreign tyrants crushed the nations. He felt himself oppressed and conquered by their multitudinous array. The voice of the ‘legion’ has a kind of cruel ring of triumph, as if spoken as much to terrify the victim as to answer the question.

Again the man’s voice speaks, beseeching the direct opposite of what he really would have desired. He was not so much in love with his dreadful tenants as to pray against their expulsion, but their fell power coerces his lips, and he asks for what would be his ruin. That prayer, clean contrary to the man’s only hope, is surely the climax of the horror. In a less degree, we also too often deprecate the stroke which delivers, and would fain keep the legion of evils which riot within.

II. The demons beseeching Jesus without disguise.

There seems to be intended a distinction between ‘he besought,’ in Mar 5:10, and they ‘besought,’ in Mar 5:12. Whether we are to suppose that, in the latter case, the man’s voice was used or no, the second request was more plainly not his, but theirs. It looks as if, somehow, the command was already beginning to take effect, and ‘he’ and ‘they’ were less closely intertwined. It is easy to ridicule this part of the incident, and as easy to say that it is incredible; but it is wiser to remember the narrow bounds of our knowledge of the unseen world of being, and to be cautious in asserting that there is nothing beyond the horizon but vacuity. If there be unclean spirits, we know too little about them to say what is possible. Only this is plain-that the difficulty of supposing them to inhabit swine is less, if there be any difference, than of supposing them to inhabit men, since the animal nature, especially of such an animal, would correspond to their impurity, and be open to their driving. The house and the tenant are well matched. But why should the expelled demons seek such an abode? It would appear that anywhere was better than ‘the abyss,’ and that unless they could find some creature to enter, thither they must go. It would seem, too, that there was no other land open to them-for the prayer on the man’s lips had been not to send them ‘out of the country,’ as if that was the only country on earth open to them. That makes for the opinion that demoniacal possession was the dark shadow which attended, for reasons not discoverable by us, the light of Christ’s coming, and was limited in time and space by His earthly manifestation. But on such matters there is not ground enough for certainty.

Another difficulty has been raised as to Christ’s right to destroy property. It was very questionable property, if the owners were Jews. Jesus owns all things, and has the right and the power to use them as He will; and if the purposes served by the destruction of animal life or property are beneficent and lofty, it leaves no blot on His goodness. He used His miraculous power twice for destruction-once on a fig-tree, once on a herd of swine. In both cases, the good sought was worth the loss. Whether was it better that the herd should live and fatten, or that a man should be delivered, and that he and they who saw should be assured of his deliverance and of Christ’s power? ‘Is not a man much better than a sheep,’ and much more than a pig? They are born to be killed, and nobody cries out cruelty. Why should not Christ have sanctioned this slaughter, if it helped to steady the poor man’s nerves, or to establish the reality of possession and of his deliverance? Notice that the drowning of the herd does not appear to have entered into the calculations of the unclean spirits. They desired houses to live in after their expulsion, and for them to plunge the swine into the lake would have defeated their purpose. The stampede was an unexpected effect of the commingling of the demonic with the animal nature, and outwitted the demons. ‘The devil is an ass.’ There is a lower depth than the animal nature; and even swine feel uncomfortable when the demon is in them, and in their panic rush anywhere to get rid of the incubus, and, before they know, find themselves struggling in the lake. ‘Which things are an allegory.’

III. The terrified Gerasenes beseeching Jesus to leave them.

They had rather have their swine than their Saviour, and so, though they saw the demoniac sitting, ‘clothed, and in his right mind,’ at the feet of Jesus, they in turn beseech that He should take Himself away. Fear and selfishness prompted the prayer. The communities on the eastern side of the lake were largely Gentile; and, no doubt, these people knew that they did many worse things than swine-keeping, and may have been afraid that some more of their wealth would have to go the same road as the herd. They did not want instruction, nor feel that they needed a healer. Were their prayers so very unlike the wishes of many of us? Is there nobody nowadays unwilling to let the thought of Christ into his life, because he feels an uneasy suspicion that, if Christ comes, a good deal will have to go? How many trades and schemes of life really beseech Jesus to go away and leave them in peace! And He goes away. The tragedy of life is that we have the awful power of severing ourselves from His influence. Christ commands unclean spirits, but He can only plead with hearts. And if we bid Him depart, He is fain to leave us for the time to the indulgence of our foolish and wicked schemes. If any man open, He comes in-oh, how gladly I but if any man slam the door in His face, He can but tarry without and knock. Sometimes His withdrawing does more than His loudest knocking; and sometimes they who repelled Him as He stood on the beach call Him back, as He moves away to the boat. It is in the hope that they may, that He goes.

IV. The restored man’s beseeching to abide with Christ.

No wonder that the spirit of this man, all tremulous with the conflict, and scarcely able yet to realise his deliverance, clung to Christ, and besought Him to let him continue by His side. Conscious weakness, dread of some recurrence of the inward hell, and grateful love, prompted the prayer. The prayer itself was partly right and partly wrong. Right, in clinging to Jesus as the only refuge from the past misery; wrong, in clinging to His visible presence as the only way of keeping near Him. Therefore, He who had permitted the wish of the demons, and complied with the entreaties of the terrified mob, did not yield to the prayer, throbbing with love and conscious weakness. Strange that Jesus should put aside a hand that sought to grasp His in order to be safe; but His refusal was, as always, the gift of something better, and He ever disappoints the wish in order more truly to satisfy the need. The best defence against the return of the evil spirits was in occupation. It is the ‘empty’ house which invites them back. Nothing was so likely to confirm and steady the convalescent mind as to dwell on the fact of his deliverance. Therefore he is sent to proclaim it to friends who had known his dreadful state, and amidst old associations which would help him to knit his new life to his old, and to treat his misery as a parenthesis. Jesus commanded silence or speech according to the need of the subjects of His miracles. For some, silence was best, to deepen the impression of blessing received; for others, speech was best, to engage and so to fortify the mind against relapse.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

THE LEGIONAIRE TURNS PREACHER

“And the man out of whom the demons had gone, besought Him that he should be with Him. But Jesus sent him away, saying, Return to your own home, and explain how many things God hast done for you. And he went away, preaching throughout the whole city how many things Jesus did for him.” Mar 5:20. “And he went away, and began to preach in Decapolis how many things Jesus did for him, and all continued to be astonished.” This is quite contrastive with the uniform habit of Jesus, telling them not to publish His mighty works; as here, instead of making such a prohibition, He orders the man to go and tell everybody the wonderful miracle Jesus wrought in his deliverance from the demon. The solution of this contrast hinges on the fact that the Gadarenes were Gentiles, and did not want a Jew for their king. Jesus always, when among the Gentiles, told them to go and tell His mighty works; the prohibition among the Jews arising from the popular enthusiasm, everywhere rampant, to rally the multitude and crown Him King, which would have precipitated His death before He had time to finish His work. It is said that the legionaire went to Decapolis. Now, remember, “Decapolis” is not the name of a city, but of ten cities (as the word means), throughout that whole country, whose terror he had been ever since the demons had entered into him. I do not wonder that Jesus sent him to preach, as he was the very man to reach the people who had long trembled at the mention of his name.

Luk 8:40 : “And it came to pass that Jesus, returned, the multitude received Him; for they were all expecting Him.” This multitude were at Capernaum, His resident city, on the north coast, whence He had sailed to Gadara. As they were on the lookout for Him, such should be our constant attitude of momentary expectancy for our Lord to appear.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Mar 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 [Mar 5:17], went away quickly.—ἐν τῇ) not merely in his own home, which had been all that Jesus had desired him to do; Mar 5:19.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 5:20 . ἐν τῇ Δεκαπόλει : he took a wide range; implying probably that he was known throughout the ten cities as the famous madman of Gerasa. What was the effect of his mission in that Greek world? Momentary wonder at least ( ἐθαύμαζον ), perhaps not much more.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 20. Decapolis] See Clarke on Mt 4:25.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) Decapolis.—On the import of the name and the extent of the district so called, see Note on Mat_4:25.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. Decapolis] When the Romans conquered Syria, b. c. 65, they rebuilt, partially colonized, and endowed with peculiar privileges “ten cities,” the country which was called Decapolis. All of them lay, with the exception of Scythopolis, East of the Jordan, and to the East and South-East of the Sea of Galilee. They were (but there is some variation in the lists), 1 Scythopolis, 2 Hippos, 3 Gadara, 4 Pella, 5 Philadelphia, 6 Gerasa, 7 Dion, 8 Canatha, 9 Abila, 10 Capitolias. The name only occurs three times in the Scriptures, (a) here; (b) Mat_4:25, and (c) Mar_7:31; but it seems to have been also employed to denote a large district extending along both sides of the Jordan.

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 he departed, and began to publish in Decapolis,.... He submitted to the will of Christ, though he could gladly have gone with him; he hearkened to his instructions, took his advice, and obeyed his commands, as every one that has received favours from him ought to do and he went not only to his own, or his father's house, and acquainted his nearest friends and relations with what had befallen him, but he published the account, as Luke says, Luk 8:39, throughout the whole city, very likely of Gadara, where he might be a native; and which, as Pliny (l) relates, was in Decapolis, and agrees with the accounts of both the evangelists: here he published, as Christ had ordered him,

how great things Jesus had done for him: only instead of saying the Lord had done them, for him, he attributed them to Jesus, who: is Lord and God; and by that miracle, as by many others, gave full proof of his deity, as well, as Messiahship. This is an instance of the obedience of faith, and is a considerable branch of it; for, as with the heart, men believe in Christ unto righteousness, so, with the mouth, confession must be made to the glory of that salvation which Christ has wrought out: many are backward to this part of the service of faith, through fears, through unbelief, and Satan's temptations; but this man, though to have continued with Christ was greatly desirable by him, yet he submits to his will and pleasure, and is obedient to his orders; and that at once, immediately dropping his suit: unto him, no longer insisting on his being with him; for he was sensible of the great obligations he was laid under to him, and saw it to be his duty to observe whatever he commanded him: and this was indeed but a reasonable, piece of service, and what if he had not been ordered to do, one would think he could not have done otherwise; at least, had he not, he would not have acted the grateful and generous part: and indeed, if such for whom the Lord has done great things as these, should hold their peace, the stones would even cry out.

And all men did marvel; at the power of Jesus, at the miracle wrought by him, and the benefit the man had received, who they all knew had been in so deplorable a condition. It is not only marvellous to the persons themselves, for whom great things are done by the Lord; but it is amazing to others, to angels and men, when it is considered who they are, on whose account they are wrought; great sinners, very unworthy of such high favours, yea, deserving of the wrath of God, and of eternal damnation; and likewise, who it is that has done these things for them, the Lord of heaven and earth; he against whom they have sinned, and is able both to save, and to destroy; he who is the great God, is their Saviour; to which may be added, the consequence of these things, they issue in everlasting glory and happiness.

(l) Nat. Hist. 5. c. 19.

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

20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

Ver. 20. Began to publish in Decapolis] A great mercy to them to have such a preacher sent among them. Bethsaida was denied this favour, Mar 8:26.

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.

Decapolis, a territory on the eastern borders of the sea of Tiberias, and is so called, from ten principal towns that compose it. (Bible de Vence)

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).

He published in Decapolis - Not only at home, but in all that country where Jesus himself did not come.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

20. Decapolis. A district so called from its ten cities, of which Gadara was one. The first preacher of Christ there was one who could testify of his power.

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.

20. ἤρξατο κηρύσσειν. Cf. Mar 1:45, where the cleansed leper does the same, and Mar 7:36, where the healed deaf-mute and his friends do the same.

ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς. He had been told to report all that God had done for him, but it was natural that he should name the visible Benefactor. Lk. marks the contrast strongly, with ὁ θεός at the end of one sentence and ὁ Ἰησοῦς at the end of the other. Mk intimates that in other respects the man did more than execute his commission; κηρύσσειν (Mar 1:4; Mar 1:7; Mar 1:39; Mar 1:45, Mar 3:14, Mar 6:12, etc.) is stronger than ἀπάγγειλον (Mar 6:30; Luk 7:18; Luk 7:22, etc.); and ἐν τῇ Δεκαπόλει is much wider than πρὸς τοὺς σούς. “The ‘Decapolis’ was used loosely, without strict reference to the federated cities, the lists of which varied (Mar 7:31; Mat 4:25).”

καὶ πάντες ἐθαύμαζον. Mk only. It was an unfruitful kind of wonder at present; cf. Mar 2:12, Mar 5:42.

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.

20.] Gadara (see on Mat 8:28) was one of the cities of Decapolis (see also on Mat 4:25): ὁ μὲν χριστὸς μετριοφρονῶν, τῷ πατρὶ τὸ ἔργον ἀνέθηκεν· ὁ δὲ θεραπευθεὶς εὐγνωμονῶν, τῷ χριστῷ τοῦτο ἀνετίθει. Euthym. He commands the man to tell this, for He was little known in Peræa where it happened, and so would have no consequences to fear, as in Galilee, &c.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. τῇ Δεκαπόλει—Decapolis, the ten city district, is the name applied to the cities, east of the Jordan, liberated by Pompey from Jewish rule, which united in the ten city alliance. These cities had been Hellenistic since the Syrian conquest, had been conquered and subjected to Jewish rule by the Maccabees, and were finally liberated by Pompey. Schürer, II. I, 23, I.

RAISING OF THE DAUGHTER OF JAIRUS, AND HEALING OF THE WOMAN WITH AN ISSUE OF BLOOD

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