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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 5:1–20. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Nine Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Here again the demoniac is the people of the Gentiles, in a most hopeless case, bound neither by the law of nature, nor of God, nor by human fear.
Or they are choked in hell without any touch of mercy by the rushing on of an early death; which evils many persons thus avoid, for by the scourging of the fool, the wise is made more prudent.
But the man who is healed preached in Decapolis, where the Jews, who hang on the letter of the Decalogue, are being turned away from the Roman rule.
This ("substance"), accordingly, he "squandered; "having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, where, compelled by hunger after truth, he handed himself over to the prince of this age. He set him over "swine," to feed that flock familiar to demons, where he would not be master of a supply of vital food, and at the same time would see others (engaged) in a divine work, having abundance of heavenly bread.
For this is what follows, "But deliver us from the wicked one," that is, do not lead us into temptation by giving us up to the wicked one, for then are we delivered from the power of the devil, when we are not handed over to him to be tempted. Nor would the devil's legion have had power over the herd of swine unless they had got it from God; so far are they from having power over the sheep of God.
But the herdsmen also took to flight, lest they should perish with the swine, and spread the same fear amongst the inhabitants of the town. Wherefore there follows: And they that fed them, &c. The necessity of their loss, however, brought these men to the Saviour; for frequently when God makes men suffer loss in their possessions, he confers a benefit on their souls. Wherefore it goes on: And they came to Jesus, and see him that was tormented by the devil, &c. that is, at the feet of Him from whom he had obtained health; a man, whom before, not even chains could bind, clothed and in his right mind, though he used to be continually naked; and they were amazed; wherefore it says, And they were afraid. This miracle then they find out partly by sight, partly by words; wherefore there follows: And they that saw it told them.
(non occ.) Now the assembly of the devils had prepared itself to resist the Divine power. But when He was approaching Who had power over all things, they proclaim aloud His eminent virtue. Wherefore there follows, But when he saw Jesus afar off, he ran and worshipped him, saying, &c.
(Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28) Or else, Mark and Luke relate what was most worthy of compassion, and for this reason they put down more at length what had happened to this man; for there follows, no man could bind him, no, not with chains. They therefore simply said, a man possessed of a devil, without taking heed to the number; or else, that he might show the greater virtue in the Worker; for He who had cured one such, might cure many others. Nor is there any discrepancy shown here, for they did not say that there was one alone, for then they would have contradicted Matthew. Now devils dwelt in tombs, wishing to convey a false opinion to many, that the souls of the dead were changed to devils.
(Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28) Then praying to Him, he subjoins, I adjure thee by God, that thou torment me not. For he considered being cast out to be a torment, or else he was also invisibly tortured. For however bad the devils are, they know that there awaits them at last a punishment for their sins; but that the time of their last punishment was not yet come, they full well knew, especially as they were permitted to mix among men. But because Christ had come upon them as they were doing such dreadful deeds, they thought that, such was the heinousness of their crimes, He would not wait for the last times, to punish them; for this reason they beg that they may not be tormented.
(non occ.) But although he bade others, whom he healed, to tell it to no one, he nevertheless fitly bids this one proclaim it, since all that region, being possessed by devils, remained without God.
(de Con. Evan. ii. 24) What Mark here says, that the herd was about the mountain, and what Luke calls on the mountain, are by no means inconsistent. For the herd of swine was so large, that some part were on the mountain, the rest around it. It goes on: And the devils besought him, saying, Send us into the swine, that we may enter into them.
(Vict. Ant. e Cat. in Marc.) Nevertheless the exact reading contains neither Gadarenes, nor Gerasines, but Gergesenes. For Gadara is a city of Judæa, which has no sea at all about it; and Geraza is a city of Arabia, having neither lake nor sea near it. And that the Evangelists may not be thought to have spoken so manifest a falsehood, well acquainted as they were with the parts around Judæa, Gergese, from which come the Gergesenes, was an ancient city, now called Tiberias, around which is situated a considerable laket. It continues, And when he was come out of the ship, immediately there met him, &c.
(Vict. Ant. e Cat. in Marc.) Lest he should not be believed, if He affirmed there were many, He wishes that they themselves should confess it; wherefore there follows, And he saith unto him, Legion, for we are many. He gives not a fixed number, but a multitude, for such accuracy in the number would not help us to understand it.
(Vict. Ant. e Cat. in Marc.) Luke, however, says, into the abyss. (Luke 8:3.) For the abyss is the separation of this world, for devils deserve to be sent into outer darkness, prepared for the devil and his angels. This Christ might have done, but He allowed them to remain in this world, lest the absence of a tempter should deprive men of the crown of victory.
(Vict. Ant. e Cat. in Marc.) He wished to show publicly the fury which devils entertain against men, and that they would inflict much worse things upon men, if they were not hindered by Divine power; because, again, His compassion would not allow this to be shown on men, He permitted them to enter into the swine, that on them the fury and power of the devils might be made known. There follows: And the unclean spirits went out.
(v. Aur. Cat. in Matt p. 327) The devils entered not into the swine of their own will, but their asking for this concession, was, that it might be shown that they cannot hurt men without Divine permission. They did not ask to be sent into men, because they saw that He, by whose power they were tortured, bore a human form. Nor did they desire to be sent into the flocks, for they are clean animals offered up in the temple of God. But they desired to be sent into the swine, because no animal is more unclean than a hog, and devils always delight in filthiness. It goes on: And forthwith Jesus gave them leave.
(Mor. 6, 37) For when we have perceived ever so little of the Divine knowledge, we are at once unwilling to return to human affairs, and seek for the quiet of contemplation; but the Lord commands that the mind should first toil hard at its work, and afterwards should refresh itself with contemplation.
There was a large herd of pigs feeding near the mountain. And the spirits implored him, saying: Send us into the pigs, that we may enter them. And Jesus immediately granted them. Therefore, he allowed what they were asking for, that through the destruction of the pigs, an occasion for salvation might be offered to humans. For the shepherds, witnessing these things, immediately reported them to the city. Let the Manichaean be ashamed. If the souls of humans and beasts are from the same substance and author, how can two thousand pigs be drowned for the salvation of one person? In their destruction, however, men who are unclean, devoid of voice and reason, are judged figuratively, who, feeding on the mountain of pride, delight in filthy actions. For demons can dominate over such through the worship of idols. For unless someone lives like a pig, the devil will not take power over him, or only to test him, but not even to destroy him.
(in Marc. 2, 21) Geraza is a noted town of Arabia, across the Jordan, near mount Galaad, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were precipitated.
(ubi sup.) And how great is the impiety of the Jews, to say that He cast out devils by the prince of the devils, when the very devils confess that they have nothing in common with Him.
(ubi sup.) For it is a great torment for a devil to cease to hurt a man, and the more severely he possesses him, the more reluctantly he lets him go. For it goes on, For he said unto him, Come out of the man, thou unclean spirit.
(ubi sup.) But by the public declaration of the scourge which the madman suffered, the virtue of the Healer appears more gracious. And even the priests of our time, who know how to cast out devils by the grace of exorcism, are wont to say that the sufferers cannot be cured at all, unless they in confession openly declare, as far as they are able to know, what they have suffered from the unclean spirits in sight, in hearing, in taste, in touch, or any other sense of body or soul, whether awake or asleep. It goes on, And he besought him much that he would not send them away out of the country.
(ubi sup.) And He gave them leave, that by the killing of the swine, the salvation of men might be furthered.
(ubi sup.) Or else, conscious of their own frailty, they judged themselves unworthy of the presence of the Lord. It goes on: And when he was going to the ship, he that had been tormented, &c.
(ubi sup.) Mystically, however, Gerasa or Gergese, as some read it, is interpreted casting out a dweller or a stranger approaching, because the people of the Gentiles both expelled the enemy from the heart, and he who was afar off is made near.
(ubi sup.) Who dwelt in the tombs, because they delighted in dead works, that is, in sins; who were ever raging night and day, because whether in prosperity or in adversity, they were never free from the service of malignant spirits: again, by the foulness of their works, they lay as it were in the tombs, in their lofty pride, they wandered over the mountains, by words of most hardened infidelity, they as it were cut themselves with stones. But he said, My name is Legion, because the Gentile people were enslaved to divers idolatrous forms of worship. Again, that the unclean spirits going out from man enter into swine, which they cast headlong into the sea, implies that now that the people of the Gentiles are freed from the empire of demons, they who have not chosen to believe in Christ, work sacrilegious rites in hidden places.
(ubi sup.) But that the Lord did not admit him, though he wished to be with Him, signifies, that every one after the remission of his sins should remember that he must work to obtain a good conscience, and serve the Gospel for the salvation of others, that at last he may rest in Christ.
Those who were in the ship enquired among themselves, What manner of man is this? and now it is made known Who He is by the testimony of His enemies. For the demoniac came up confessing that He was the Son of God. Proceeding to which circumstance the Evangelist says, And they came over unto the other side, &c.
The Lord indeed asks, not that He Himself required to know, but that the rest might know that there was a multitude of devils dwelling in him.
Also that by fighting with us, they may make us more expert. It goes on, Now there was there about the mountain a great herd of swine feeding.
But amazed at the miracle, which they had heard, they were afraid, and for this reason they beseech him to depart out of their borders; which is expressed in what follows: And they began to pray him to depart out of their coasts; for they feared lest some time or other they should suffer a like thing: for, saddened at the loss of their swine, they reject the presence of the Saviour.
For he feared lest some time or other the devils should find him, and enter into him a second time. But the Lord sends him back to his house, intimating to him, that though He Himself was not present, yet His power would keep him; at the same time also that he might be of use in the healing of others; wherefore it goes on: And he did not suffer him, and saith unto him, Go home to thy friends, &c. See the humility of the Saviour. He said not, Proclaim all things which I have done to you, but, all that the Lord hath done; do thou also, when thou hast done any good thing, take it not to thyself, but refer it to God.
(non occ.) He therefore began to proclaim it, and all wonder, which is that which follows: And he began to publish.
Or by this it is signified that devils enter into those men, who live like swine, rolling themselves in the slough of pleasure; they drive them headlong into the sea down the precipice of perdition, into the sea of an evil life where they are choked.
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Summary
Mark 5:11 presents a seemingly minor yet profoundly significant detail: the presence of a large herd of swine feeding near the mountains in the region of the Gerasenes. This verse serves as a critical narrative bridge, setting the immediate stage for one of Jesus' most dramatic displays of power over demonic forces, as the evil spirits expelled from the Gerasene demoniac seek refuge in these very animals. It subtly underscores the Gentile context of the miracle and introduces a key element that will facilitate the subsequent, powerful demonstration of Christ's authority.
Context
Literary Context
This verse is strategically placed within the larger narrative of Jesus' encounter with the Gerasene demoniac, which spans Mark 5:1-20. Immediately prior, Jesus and His disciples have crossed the Sea of Galilee, arriving in a predominantly Gentile region. The preceding verses (Mark 5:1-10) vividly describe the terrifying condition of the demon-possessed man and his desperate interaction with Jesus. Verse 11, by introducing the swine, provides the "exit strategy" for the legion of demons, directly leading into their request to enter the pigs (Mark 5:12) and the subsequent catastrophic plunge of the herd into the sea (Mark 5:13). Thus, the swine are not a coincidental detail but an integral component of the miracle's unfolding.
Historical & Cultural Context
The setting for this event is the region of the Gerasenes (or Gadarenes in parallel accounts), located on the eastern side of the Sea of Galilee, within the Decapolis, a federation of ten Hellenistic cities. This area was primarily Gentile, contrasting sharply with the Jewish Galilean towns where much of Jesus' ministry occurred. For Jews, swine were considered profoundly unclean animals according to Mosaic Law (Leviticus 11:7 and Deuteronomy 14:8). Therefore, the presence of a "great herd of swine" unequivocally signals a non-Jewish, Gentile environment, where such livestock would be raised for consumption and commerce. This detail highlights Jesus' willingness to extend His ministry beyond the geographical and cultural boundaries of Israel, demonstrating His universal compassion and authority.
Key Themes
The introduction of the swine in Mark 5:11 contributes to several significant themes. Firstly, it underscores the universal scope of Jesus' ministry, showing His authority extending even into Gentile territories and over their economic interests. Secondly, it powerfully illustrates the reality and power of the spiritual realm, setting the stage for a tangible demonstration of demonic activity and Jesus' absolute supremacy over it. The demons' preference for inhabiting living creatures, even unclean ones, rather than being cast into the abyss, emphasizes their malevolent nature and the tangible impact of spiritual warfare. Finally, the verse contributes to the theme of Jesus' radical authority, where even a vast economic asset is sacrificed to achieve the liberation and healing of a single human soul, subtly challenging the region's priorities and demonstrating the immense value Jesus places on human life and spiritual deliverance.
Exposition and Analysis
Key Word Analysis
From the verb agō (to lead), this noun refers to a "drove" or "herd" of animals. Its use here specifically denotes a group of swine, emphasizing the collective nature and potentially large number of the animals. The term highlights the organized, albeit animal, collective that will become the vessel for the expelled demons, underscoring the scale of the subsequent event.
This word directly translates to "hog" or "swine." Its inclusion is crucial for understanding the cultural and religious context, as pigs were considered unclean animals by Jewish law. The explicit mention of "swine" immediately signals a non-Jewish setting and foreshadows the dramatic and culturally provocative nature of the miracle that follows, where unclean spirits enter unclean animals.
A prolonged form of a primary verb meaning "to pasture" or "to fodder," and reflexively, "to graze." This participle describes the current activity of the swine. It paints a vivid, albeit mundane, picture of the herd in its natural state, providing a stark contrast to the supernatural chaos that is about to engulf them. The present participle suggests an ongoing action, making the sudden, violent disruption even more impactful.
Verse Breakdown
"Now there was there nigh unto the mountains"
This clause establishes the immediate geographical setting of the event. "Now" (G1161, dé) serves as a continuative particle, linking this detail to the preceding narrative. "There" (G1563, ekeî) and "nigh unto the mountains" (G4314, prós G3735, óros) precisely locate the herd in relation to the demoniac and Jesus, indicating their close proximity to the hilly terrain adjacent to the Sea of Galilee. This detail is important for the subsequent narrative, as the steep slope will facilitate the herd's demise.
"a great herd of swine"
This phrase introduces the central element of the verse. "Great" (G3173, mégas) emphasizes the considerable size of the herd, suggesting a significant commercial enterprise. The "herd of swine" (G34, agélē G5519, choîros) clearly identifies the type of animals, immediately signaling the Gentile context of the region and setting the stage for the demons' request to enter them, a request that will have massive economic implications.
"feeding."
This final word describes the activity of the herd. "Feeding" (G1006, bóskō) indicates that the animals were engaged in their normal, peaceful routine. This mundane detail creates a powerful contrast with the impending supernatural intervention and the violent destruction that is about to befall the herd, highlighting the sudden and overwhelming power of Jesus over both the spiritual and physical realms.
Literary Devices
Mark 5:11 employs several literary devices to enhance its narrative impact. Descriptive Language is evident in the precise detailing of the scene: "nigh unto the mountains," "a great herd of swine," and "feeding." This vivid imagery grounds the supernatural event in a tangible, relatable setting, making the subsequent miracle more impactful. The verse also functions as a powerful example of Foreshadowing. The seemingly innocuous detail of the swine's presence is not random; it explicitly prepares the reader for the demons' desperate request to enter them and the dramatic, destructive outcome. This detail builds narrative tension and anticipation. Furthermore, there is an element of Irony at play. In a region where unclean animals are a source of livelihood, the ultimate display of divine cleansing and authority over evil will lead to the destruction of these very animals, highlighting a spiritual priority that transcends material concerns.
Theological and Thematic Connections
Mark 5:11, though brief, is rich with theological implications, particularly concerning the nature of spiritual warfare and Jesus' absolute authority. The presence of the swine in a Gentile region underscores Jesus' mission to bring liberation and healing beyond the boundaries of Israel, demonstrating that His power is not limited by geography, culture, or the depth of spiritual oppression. The fact that demons, powerful spiritual beings, seek refuge in animals, even unclean ones, reveals their desperate state when confronted by Christ's authority. This incident powerfully illustrates that spiritual battles have tangible, often costly, consequences in the physical world, challenging the prevailing value systems where economic interests might supersede the immense value of a human soul. It is a profound declaration that nothing, not even a "legion" of demons, can withstand the command of the Son of God.
Reflection and Application
The seemingly incidental detail of the swine in Mark 5:11 carries profound implications for our understanding of God's power and priorities. It reminds us that Jesus' authority extends not only over human bodies and minds but also over the spiritual realm and even the natural world. No situation, no matter how deeply entrenched in evil or how seemingly hopeless, is beyond His reach. This passage challenges us to consider what we truly value: are we more concerned with material possessions or the spiritual well-being and liberation of individuals? The loss of the swine, while economically devastating for the owners, pales in comparison to the spiritual victory achieved in the demoniac's deliverance. This calls us to re-evaluate our own priorities, recognizing that true freedom and spiritual health are of immeasurable worth. It also encourages us to trust in Christ's supreme authority when facing our own "legions" of struggles, knowing that He has the power to command even the most formidable spiritual forces.
Questions for Reflection
FAQ
Why were there pigs in this region if Jesus was a Jew?
The region of the Gerasenes (or Gadarenes) was part of the Decapolis, a collection of ten Hellenistic cities on the eastern side of the Sea of Galilee. This area was predominantly Gentile, meaning its inhabitants were not Jewish. For Gentiles, pigs were a common source of food and livelihood, unlike for Jews who considered them unclean animals according to Mosaic Law (Leviticus 11:7). The presence of a "great herd of swine" therefore indicates the non-Jewish, commercial character of the area, highlighting that Jesus' ministry extended beyond Jewish territories.
Why did Jesus allow the demons to enter the swine?
The text indicates that the demons themselves "begged" Jesus to send them into the swine, rather than casting them "out of the country" (Mark 5:10). While the exact theological reasons are debated, several insights emerge. Firstly, it demonstrates the demons' preference for inhabiting living beings over being sent into the abyss, confirming their malevolent nature and the reality of their existence. Secondly, the immediate and catastrophic destruction of the herd (Mark 5:13) served as undeniable, public proof that the man had been delivered from a "legion" of demons, a visible testament to Jesus' immense power over evil. It was a dramatic, undeniable sign to the community of the spiritual reality at play and the authority of Christ.
Christ-Centered Fulfillment
Mark 5:11, with its seemingly ordinary detail of a herd of swine, finds its Christ-centered fulfillment in the profound truth of Jesus' absolute and unchallengeable authority over all creation, including the darkest spiritual forces and the very concept of "uncleanliness." The presence of the swine, considered unclean under the Old Covenant Law (Leviticus 11:7), foreshadows Jesus' ultimate mission to cleanse and redeem not just individuals, but to inaugurate a new covenant where the distinctions of clean and unclean are transcended by His purity. The subsequent act of the demons entering the swine and their destruction in the sea is a powerful visual metaphor for Christ's victory over the powers of darkness. Just as He commanded a "legion" of demons, so too does He hold ultimate dominion over sin and death. His cleansing power, prefigured in this event, is fully realized in His atoning sacrifice on the cross, where He became sin for us to make us righteous (2 Corinthians 5:21), and in His resurrection, which demonstrates His triumph over all spiritual principalities and powers (Colossians 2:15). The Gerasene demoniac's liberation, facilitated by the presence of the swine, points to the greater spiritual liberation offered to all who believe in the Lord Jesus Christ, who purifies us from all unrighteousness (1 John 1:9) and brings us into His kingdom of light.