Mark 5

And they came over unto the other side of the sea, into the country of the Gadarenes.

And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,

Who had his dwelling among the tombs; and no man could bind him, no, not with chains:

Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.

And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.

But when he saw Jesus afar off, he ran and worshipped him,

And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

For he said unto him, Come out of the man, thou unclean spirit.

And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.

And he besought him much that he would not send them away out of the country.

Now there was there nigh unto the mountains a great herd of swine feeding.

And all the devils besought him, saying, Send us into the swine, that we may enter into them.

And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.

And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.

And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.

And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.

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

And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.

Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

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

And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.

And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

And Jesus went with him; and much people followed him, and thronged him.

And a certain woman, which had an issue of blood twelve years,

And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

When she had heard of Jesus, came in the press behind, and touched his garment.

For she said, If I may touch but his clothes, I shall be whole.

And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?

And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?

And he looked round about to see her that had done this thing.

But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.

And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.

While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further?

As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.

And he suffered no man to follow him, save Peter, and James, and John the brother of James.

And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.

And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.

And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.

And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.

And he charged them straitly that no man should know it; and commanded that something should be given her to eat.

What does Mark 5:5 mean?

Mark 5:5

"And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones."

Explanation

Mark 5:5 describes the distressing behavior of a man from the region of the Gerasenes, who was said to be possessed by an unclean spirit or multiple demons referred to as "Legion." The verse specifically depicts the man's actions, emphasizing his constant torment and the self-destructive nature of his condition.

He is described as residing in the mountains and tombs, places typically associated with the dead and considered unclean by Jewish standards.

This man's cries and self-harm with stones reveal profound anguish, and his actions reflect a loss of control over his own body and mind.

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Historical Context

The verse is set in a Hellenistic period of the Roman Empire during the time of Jesus' earthly ministry.

Jewish customs at the time saw graveyards and tombs as unclean, and interaction with these places could result in ritual impurity.

Therefore, the man's presence in such areas highlights his separation and alienation from society.

Additionally, the practice of self-mutilation was not typical in Jewish practice and indicates severe torment and a break from the Jewish understanding of preserving the body as a temple.

Theological Insights

This verse emphasizes the destructive nature of demonic forces from a Christian standpoint, illustrating the extent of devastation evil can have on individuals.

The scene anticipates deliverance, with Christianity proposing Christ as the liberator from spiritual bondage.

Views may differ, as a literal interpretation sees this as a historical account of demon possession, while some allegorical readings could interpret the man's condition as symbolic of human sinfulness or psychological torment.

Practical Applications

In a contemporary application, this narrative can act as a reminder to recognize and offer compassion to those who endure mental health struggles, as their experiences can be likened to the torment the man faced.

It also encourages believers to seek spiritual help and community support when grappling with their own or others' psychological or spiritual battles.

Additionally, it serves as a prompt for individuals to intervene where possible to relieve others' suffering and offer hope and healing.

Cross-References

Mark 5:1-20 – The entire account of Jesus' encounter with the demon-possessed man.
Luke 8:26-39 – Parallel account of Jesus healing the man with demons.
Matthew 8:28-34 – Matthew’s version of the event.

Language Study

Key terms in the original Greek text:

"Night and day" (νύκτα καὶ ἡμέραν): emphasizing the constant, relentless nature of the man's suffering.
"Mountains" and "tombs" (ὄρεσιν καὶ τάφοις): these terms underscore the man's isolation and his dwelling among the dead.
"Crying" (κράζων): suggests a loud, anguished wailing or screaming, detailing the severity of the man’s torment.
"Cutting" (κατακόπτων): The act of gashing or mutilating, highlighting the self-destructive actions taken by the man.

Cultural and Religious Comparisons

In many ancient cultures, there are records of individuals who are isolated due to various afflictions, often believed to be related to evil spirits or divine punishment.

The act of self-mutilation can be paralleled with several ancient pagan practices, where individuals would cut themselves to mourn or appease their gods, as seen among the prophets of Baal in the Old Testament (1 Kings 18:28).

Scientific Perspectives

From a scientific viewpoint, today's scholars might assess the man's condition as indicative of severe mental illness, such as schizophrenia or bipolar disorder, potentially exacerbated by social isolation.

While ancient interpretations attributed such behavior to supernatural causes, modern science looks to psychological, biological, and social factors to explain such behaviors.

commentaries

Different biblical commentators and scholars offer varied thoughts on this verse.

For instance, some propose that Mark's purpose in depicting such a vivid and disturbing scenario was to illustrate the profound transformative power of Jesus' ministry.

Others understand it as a genuine historical account that demonstrates the reality of spiritual warfare.

Still, some scholars point out the social and textual dynamics at play, indicating the man's representation of Roman occupation in Jewish land, with "Legion" being a term for a Roman military unit.

Mark 5

Mark 5

What does Mark 5:5 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?

What does Mark 5:5 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

commentaries

Want more context?