TRV
See on the biblical-era map
Study This Verse
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
Seven 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.
Obviously he would not be expelling evil spirits and pillaging idols if he were impotent, for the evil spirits would not obey one who was impotent. If, on the other hand, the very naming of him drives them forth, he clearly is not powerless. The spirits especially see through what is unseen by human eyes. They could tell if Christ was vulnerable and refuse him any obedience at all. As it is, what human disbelief doubts, the evil spirits see clearly: that he is God. For that reason they flee from him and fall at his feet, still crying out even as they once cried when he was in the body, “We know who you are, the holy one of God,” and, “Ah, what have I in common with you, Son of God? I implore you, do not torment me.”
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.
Yes, he is recognized by demons, drives out demons, drowns deep a legion of spirits and sees the prince of demons falling like lightning. He is stoned, yet not hit; he prays yet he hears prayer. He weeps, yet he puts an end to weeping. He asks where Lazarus is—he was man; yet he raises Lazarus—he was God.
(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.
(non occ.) See how the devil is divided between two passions, fear and audacity; he hangs back and prays, as if meditating a question; he wishes to know what he had to do with Jesus, as though he would say, Do you cast me out from men, who are mine?
(non occ.) Consider the unconquerable power of Christ; He makes Satan shake, for to him the words of Christ are fire and flame; as the Psalmist says, The mountains melted at the presence of the Lord, (Ps. 97:5) that is, great and proud powers. There follows, And he asked him, What is thy name?
(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.
I adjure you by God, do not torment me. For he was saying to him: Come out of the man, unclean spirit. The enemy of human salvation considers it no small torment to cease harming a man, and the longer he used to possess him, the harder he agrees to let him go. Hence, it must be earnestly studied that if at any time, as humans, we are overcome by the devil, we should immediately strive to escape his snares, lest, by resisting his strength somewhat tardily, it becomes more laborious at some point to expel 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.
Continue studying Mark 5:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Mark 5:7 captures the dramatic and involuntary confession of a demon-possessed man, who, speaking through the unclean spirit, immediately recognizes Jesus' divine identity and supreme authority. This powerful outcry, "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," reveals the demons' profound fear of Jesus' presence and their desperate plea to avoid immediate judgment, thereby underscoring Christ's absolute dominion over spiritual forces.
Context
Literary Context
This verse is situated early in the narrative of Jesus' encounter with the Gerasene demoniac, immediately following Jesus' arrival on the eastern shore of the Sea of Galilee in Mark 5:1-2. The preceding verses describe the man's severe possession, his dwelling among the tombs, and the inability of anyone to bind him. The moment Jesus steps out of the boat, the demoniac, driven by the spirits within him, rushes to meet Jesus. The cry in Mark 5:7 is the demons' immediate, terrified reaction to Christ's presence, even before Jesus has spoken a command. It sets the stage for the dramatic exorcism that follows, where Jesus demonstrates His unparalleled authority over a "legion" of evil spirits, culminating in their expulsion into a herd of pigs in Mark 5:13.
Historical & Cultural Context
The region of the Gerasenes (or Gadarenes, depending on the manuscript tradition) was a Gentile area on the eastern side of the Sea of Galilee, distinct from the Jewish territories Jesus typically ministered in. This location is significant as it highlights Jesus' ministry extending beyond Jewish boundaries. Belief in demonic possession was widespread in the ancient world, and such afflictions were often viewed as evidence of divine judgment or extreme spiritual oppression. Exorcism was practiced by some, but often with limited success and elaborate rituals. The demons' use of the title "Son of the most high God" (a phrase with Old Testament roots, e.g., Genesis 14:18-20) would have been instantly recognizable to both Jewish and Gentile audiences as a title denoting supreme divine authority, often associated with the God of Israel.
Key Themes
This passage, and specifically Mark 5:7, powerfully contributes to several key themes in Mark's Gospel. Firstly, it emphatically underscores the authority and identity of Jesus. Even the forces of darkness, who are inherently hostile to God, are compelled to acknowledge Jesus as the "Son of the most high God," a divine title that human characters in Mark often struggle to grasp until later in the narrative (e.g., Mark 8:29). Secondly, it highlights the reality and power of spiritual warfare, portraying Jesus as actively confronting and overcoming the kingdom of darkness. The demons' fear and their plea not to be tormented reveal their understanding of Jesus' ultimate power to judge and punish them, a theme that resonates with the broader biblical understanding of God's triumph over evil (e.g., Colossians 2:15). Lastly, the incident foreshadows the cosmic scope of Jesus' mission, demonstrating His dominion over all creation, including the spiritual realm, and His ability to bring liberation to those bound by evil.
Exposition and Analysis
Key Word Analysis
Meaning "to 'croak' (as a raven) or scream, i.e. (genitive case) to call aloud (shriek, exclaim, intreat)." This word conveys a visceral, urgent, and often involuntary outcry, indicative of intense emotion like fear, pain, or desperate supplication. It emphasizes the force and terror with which the demons reacted to Jesus' presence, not a calm address but a panicked shriek.
Meaning "a 'son' (sometimes of animals), used very widely of immediate, remote or figuratively, kinship." In this context, "Son" is used in a profound theological sense, denoting a unique, intimate, and authoritative relationship with "the most high God." It signifies divine lineage and shared nature, a title that the demons instinctively recognize as conferring ultimate authority.
Meaning "to torture:--pain, toil, torment, toss, vex." This word implies severe suffering, often associated with a punitive judgment or a painful testing. The demons' plea "torment me not" reveals their awareness that Jesus possesses the power to inflict such suffering upon them, not merely to expel them, but to subject them to a painful and deserved judgment.
Verse Breakdown
"And cried with a loud voice,"
This opening phrase immediately establishes the dramatic intensity of the encounter. The "loud voice" (Greek: phōnḗ mégas) underscores the urgency and terror of the demons' reaction. It is not a polite address but a desperate, public outcry, indicating their profound disturbance by Jesus' presence and authority.
"and said, What have I to do with thee, Jesus,"
This is an idiomatic expression (Greek: Ti emoi kai soi?) signifying a desire for separation, a protest against interference, or a declaration of opposition. It essentially means, "Why are you interfering with me?" or "Leave me alone; there is no common ground between us." The demons, through the man, recognize Jesus by name, indicating a personal knowledge of His identity, not just a general awareness.
"[thou] Son of the most high God?"
This is a profound and involuntary confession of Jesus' divine identity. "Most high God" (Greek: theou tou hýpsistou) is a title (akin to the Hebrew El Elyon) that emphasizes God's supreme sovereignty, transcendence, and ultimate authority. Coming from the mouths of demons, this declaration serves as a powerful, undeniable testimony to Jesus' true nature as divine, a truth often obscured or misunderstood by human observers. The question mark indicates the demons' desperate plea, not a literal question, but an exclamation of recognition and dread.
"I adjure thee by God,"
The demons, despite their rebellion, acknowledge the ultimate authority of God and attempt to bind Jesus by an oath sworn in God's name. "Adjure" (Greek: horkízō) means "to put on oath" or "solemnly enjoin." This is a desperate attempt by the demons to control the situation or to appeal to a higher power they still recognize, hoping to constrain Jesus' actions through a solemn appeal to God Himself.
"that thou torment me not."
This is the core of the demons' plea, revealing their fear of immediate judgment and suffering. They understand that Jesus possesses not only the power to cast them out but also the authority to inflict "torment" (Greek: basanízō), a term associated with punishment and suffering. This fear of torment highlights their awareness of a coming judgment and their desperate desire to postpone it.
Literary Devices
The verse employs several powerful literary devices. Irony is prominent, as the forces of darkness, inherently opposed to God, are the first to clearly articulate Jesus' divine identity as the "Son of the most high God," a truth that many of Jesus' human followers struggle to grasp. This involuntary confession serves as a powerful, undeniable testimony. The rhetorical question "What have I to do with thee?" emphasizes the profound separation and inherent conflict between Jesus' divine purity and the demons' evil nature, while simultaneously conveying their desperate plea for non-interference. The hyperbole of "cried with a loud voice" vividly portrays the intensity of the demons' terror and the dramatic nature of the encounter, underscoring the overwhelming power of Jesus' presence. Finally, the plea "I adjure thee by God, that thou torment me not" functions as a form of supplication, revealing the demons' recognition of Jesus' ultimate authority and their desperate attempt to mitigate their impending judgment, highlighting their subordinate status to Christ.
Theological and Thematic Connections
Mark 5:7 powerfully articulates the absolute sovereignty of Jesus Christ over all spiritual powers, a fundamental theological truth. The demons' immediate recognition and terrified plea confirm Jesus' unique status as the "Son of the most high God," demonstrating that even the forces of evil instinctively bow before His divine authority. This encounter is not merely an exorcism but a profound revelation of Christ's cosmic dominion, foreshadowing His ultimate victory over sin, death, and all demonic oppression. It assures believers that no spiritual force, however powerful, can stand against the authority of Jesus, providing immense comfort and strength in the face of spiritual challenges.
Reflection and Application
This verse offers profound assurance and a robust foundation for faith in Jesus' ultimate authority. In a world where spiritual forces often seem overwhelming or unseen, Mark 5:7 reminds us that Jesus is undeniably supreme. The demons, who are often portrayed as cunning and powerful, are here depicted as utterly terrified and submissive in His presence. This should instill confidence in believers: if even the forces of darkness tremble before Him, then we, who are in Christ, can face any spiritual opposition with courage and hope. Our battles are not fought in our own strength, but in the power of the One who has already disarmed and triumphed over all principalities and powers. This passage calls us to deeper trust in Jesus' protective power and to recognize that His authority extends to every realm, including the spiritual.
Questions for Reflection
FAQ
Why did the demon recognize Jesus as "Son of the most high God" when many humans did not?
The spiritual realm operates with a different kind of knowledge than the physical. While humans often perceive Jesus through His earthly form and teachings, spiritual beings, both good and evil, have a direct apprehension of His divine nature and origin. Demons, as fallen angels, have firsthand knowledge of God's heavenly realm and thus immediately recognized Jesus' true identity as the divine Son, even though this recognition filled them with dread rather than worship. Their knowledge is a form of unwilling confession, compelled by Jesus' overwhelming presence and authority, as seen in James 2:19, where it states that "the devils also believe, and tremble."
What does the idiom "What have I to do with thee?" mean in this context?
The Greek phrase Ti emoi kai soi? (literally "What to me and to you?") is an idiom expressing a desire for separation, a protest against interference, or a declaration of opposition. It implies that there is no common ground or shared interest between the speaker and the person addressed. In the context of Mark 5:7, the demons are essentially saying, "Why are you bothering us?" or "Leave us alone; we have nothing in common, and your presence is a threat to us." It's a plea for Jesus to cease His intervention, born out of fear of His power and the judgment He represents.
What is the significance of the demons' plea, "that thou torment me not"?
This plea reveals the demons' awareness of Jesus' power to inflict suffering and judgment upon them. The word "torment" (Greek: basanízō) implies a painful, punitive suffering, often associated with a future judgment or a place of punishment (e.g., Matthew 8:29). The demons understand that Jesus is not merely capable of casting them out but also of condemning them to a state of suffering. Their desperate request is to postpone or avoid this deserved punishment, indicating their knowledge of a coming day of judgment for evil spirits and their fear of Jesus' role in it.
Christ-Centered Fulfillment
Mark 5:7 is a profound Christ-centered passage, demonstrating Jesus' absolute and inherent authority over all spiritual forces, a core aspect of His redemptive work. The involuntary confession of the demons, identifying Him as the "Son of the most high God," serves as a powerful pre-figurement of His ultimate triumph. This encounter foreshadows the victory won at the cross, where Jesus "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" (Colossians 2:15). His calm command and the demons' terrified submission in Mark 5:7 reveal that He is the promised Messiah who would crush the head of the serpent (Genesis 3:15). This passage assures us that the same Jesus who silenced the demons in Galilee is the one who, through His death and resurrection, has conquered sin, death, and the devil, offering true liberation to all who believe. His power to "torment" the demons speaks to His role as the righteous Judge, a role fully realized at His second coming when He will cast all evil into eternal punishment (Matthew 25:41). Thus, Mark 5:7 is not just an ancient miracle but a living testament to Christ's ongoing reign and His complete victory over every power of darkness.