Paths in Biblical Studies

Book of Mark · Chapter 5 of 16

Mark 5: Verse-by-Verse Commentary (with Videos)

43 verses · 32 video commentaries from 9 courses · Berean Standard Bible

1On the other side of the sea, they arrived in the region of the Gerasenes.

2As soon as Jesus got out of the boat, He was met by a man with an unclean spirit, who was coming from the tombs.

3This man had been living in the tombs and could no longer be restrained, even with chains.

4Though he was often bound with chains and shackles, he had broken the chains and shattered the shackles. Now there was no one with the strength to subdue him.

5Night and day in the tombs and in the mountains he kept crying out and cutting himself with stones.

6When the man saw Jesus from a distance, he ran and fell on his knees before Him.

7And he shouted in a loud voice, “What do You want with me, Jesus, Son of the Most High God? I beg You before God not to torture me!”

8For Jesus had already declared, “Come out of this man, you unclean spirit!”

9“What is your name?” Jesus asked. “My name is Legion,” he replied, “for we are many.”

10And he begged Jesus repeatedly not to send them out of that region.

11There on the nearby hillside a large herd of pigs was feeding.

12So the demons begged Jesus, “Send us to the pigs, so that we may enter them.”

13He gave them permission, and the unclean spirits came out and went into the pigs, and the herd of about two thousand rushed down the steep bank into the sea and drowned in the water.

14Those tending the pigs ran off and reported this in the town and countryside, and the people went out to see what had happened.

15When they came to Jesus, they saw the man who had been possessed by the legion of demons sitting there, clothed and in his right mind; and they were afraid.

16Those who had seen it described what had happened to the demon-possessed man and also to the pigs.

17And the people began to beg Jesus to leave their region.

18As He was getting into the boat, the man who had been possessed by the demons begged to go with Him.

19But Jesus would not allow him. “Go home to your own people,” He said, “and tell them how much the Lord has done for you, and what mercy He has shown you.”

20So the man went away and began to proclaim throughout the Decapolis how much Jesus had done for him. And everyone was amazed.

21When Jesus had again crossed by boat to the other side, a large crowd gathered around Him beside the sea.

22A synagogue leader named Jairus arrived, and seeing Jesus, he fell at His feet

23and pleaded with Him urgently, “My little daughter is near death. Please come and place Your hands on her, so that she will be healed and live.”

24So Jesus went with him, and a large crowd followed and pressed around Him.

25And a woman was there who had suffered from bleeding for twelve years.

26She had borne much agony under the care of many physicians and had spent all she had, but to no avail. Instead, her condition had only grown worse.

27When the woman heard about Jesus, she came up through the crowd behind Him and touched His cloak.

28For she kept saying, “If only I touch His garments, I will be healed.”

29Immediately her bleeding stopped, and she sensed in her body that she was healed of her affliction.

30At once Jesus was aware that power had gone out from Him. Turning to the crowd, He asked, “Who touched My garments?”

31His disciples answered, “You can see the crowd pressing in on You, and yet You ask, ‘Who touched Me?’”

32But He kept looking around to see who had done this.

33Then the woman, knowing what had happened to her, came and fell down before Him trembling in fear, and she told Him the whole truth.

34“Daughter,” said Jesus, “your faith has healed you. Go in peace and be free of your affliction.”

35While He was still speaking, messengers from the house of Jairus arrived and said, “Your daughter is dead; why bother the Teacher anymore?”

36But Jesus overheard their conversation and said to Jairus, “Do not be afraid; just believe.”

37And He did not allow anyone to accompany Him except Peter, James, and John the brother of James.

38When they arrived at the house of the synagogue leader, Jesus saw the commotion and the people weeping and wailing loudly.

39He went inside and asked, “Why all this commotion and weeping? The child is not dead, but asleep.”

40And they laughed at Him. After He had put them all outside, He took the child’s father and mother and His own companions, and went in to see the child.

41Taking her by the hand, Jesus said, “Talitha koum!” which means, “Little girl, I say to you, get up!”

42Immediately the girl got up and began to walk around (she was twelve years old). And at once they were utterly astounded.

43Then Jesus gave strict orders that no one should know about this, and He told them to give her something to eat.

Mark 5 Section and Chapter Commentary

Mark 5:1-43

Jesus' Miracles as Apocalyptic Acts

Jesus' miracles, such as healing the sick, casting out demons, and raising the dead, are portrayed in Mark's gospel as apocalyptic acts. They demonstrate the coming of the Kingdom of God, where illness, demonic oppression, and death will be abolished, reflecting a utopian vision of the new age.

Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 4: The Suffering Messiah | Mark’s Misunderstood Jewish Savior · watch the clip

Mark 5:1-20

The Gerasene Demoniac and Legion

In the story of the Gerasene demoniac, Jesus encounters a man possessed by many demons who identify themselves as 'Legion.' Jesus casts them into a herd of swine, which then rush into the sea and drown. This narrative demonstrates Jesus' power over multiple demonic entities and uses the pigs and sea symbolically to represent uncleanness and chaos.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 15: Demons in the New Testament & Early Christianity (I) · watch the clip

Exorcisms in foreign territory negotiate ethnic identity

The story of the Gerasene Demoniac in Mark 5, where Jesus performs his first miracle in a non-Jewish region, uses the concept of 'unclean spirits' to negotiate ethnic and religious boundaries. The demon's foreignness, stemming from beings that crossed forbidden borders, parallels Jesus crossing into non-Jewish territory, suggesting a negotiation of who belongs to God's people.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 16: Demons in the New Testament & Early Christianity (II) · watch the clip

The Gerasene Demoniac as a political critique of Rome

The Gerasene Demoniac story in Mark 5 contains a subtle but direct critique of the Roman Empire. The demon's name, 'Legion,' refers to a Roman army unit, and its plea not to be sent out of the region mirrors Rome's occupation of Jewish territory. The military terminology and the casting of the 'Legion' into a herd of unclean swine, an animal associated with Roman legions, symbolize the defeat of Rome, akin to Pharaoh's army drowning in the Red Sea.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 16: Demons in the New Testament & Early Christianity (II) · watch the clip

Mark's detailed stories are abbreviated by Matthew and Luke

Mark's narratives, such as the Gerasene demoniac or the intertwined stories of Jairus's daughter and the woman with the flow of blood, are often much more detailed and longer than their parallels in Matthew and Luke. If Mark were writing third, it would mean he drastically expanded individual stories while omitting extensive material from Matthew and Luke, which seems less plausible than Matthew and Luke abbreviating Mark's accounts.

Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip

Mark's brevity in the Gerasene Demoniac story

In the account of the Gerasene demoniac, Matthew's version is significantly shorter than Mark's, reducing the two demoniacs to one and abbreviating many details. Luke's account is closer to Mark's but still somewhat shorter, illustrating how Matthew and Luke often condense or modify Markan material.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 3: Why Are the Synoptic Gospels So Similar? · watch the clip

Matthew's Doubling of Characters and Abbreviated Narratives

Matthew's gospel frequently doubles characters found as single individuals in Mark and Luke, such as two demoniacs in the Gerasene story (instead of one) and two blind men (instead of Bartimaeus). Matthew also tends to abbreviate narratives, as seen in his much shorter version of the Gerasene demoniac story compared to Mark's detailed account.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip

Mark 5:21-43

Mark's detailed stories are abbreviated by Matthew and Luke

Mark's narratives, such as the Gerasene demoniac or the intertwined stories of Jairus's daughter and the woman with the flow of blood, are often much more detailed and longer than their parallels in Matthew and Luke. If Mark were writing third, it would mean he drastically expanded individual stories while omitting extensive material from Matthew and Luke, which seems less plausible than Matthew and Luke abbreviating Mark's accounts.

Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip

Jairus' Daughter: Dying or Already Dead?

The accounts of Jairus' daughter in Mark and Matthew contain a contradiction regarding her state when Jairus approaches Jesus. In Mark, Jairus' daughter is gravely ill, and messengers later inform him of her death. In Matthew, Jairus tells Jesus directly that his daughter has already died. This difference is a contradiction concerning a key detail of the event.

Summarized by AI · The Bible and the Quran: Comparing Their Historical Problems · Lecture 3: The New Testament | How Much History, How Much Story? · watch the clip

Mark's 12 healings and the Gentile woman

Mark's Gospel features 12 healing stories of Israelites, culminating with the healing of the Syrophoenician woman, a Gentile. This numerical pattern, highlighted by Mark's emphasis on the number 12 in other narratives like Jairus's daughter and the woman with the hemorrhage, suggests a deliberate literary structure pointing to a new era of the gospel extending beyond Israel.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 16: Why Were the Synoptic Gospels Written? · watch the clip

Contradictory Accounts of Jairus' Daughter

Matthew and Mark offer contradictory details regarding Jairus' request for his daughter. In Mark, Jairus asks Jesus to heal his daughter while she is still alive, but she dies before Jesus arrives. In Matthew, Jairus approaches Jesus asking him to raise his daughter, implying she is already dead. These accounts cannot both be historically accurate.

Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 5: The Written Sources · watch the clip

Resurrection vs. Resuscitation in the Gospels

The speaker distinguishes between resuscitation, where someone is brought back to life but will die again (like Lazarus or Jairus's daughter), and resurrection, where someone is raised never to die again (like Jesus). While the Gospels contain several resuscitation stories performed by Jesus, true resurrections are rare and unique to Jesus's own experience.

Summarized by AI · Bart D. Ehrman · YouTube · Night of the Living Dead: Matthew's Forgotten Resurrection · watch the clip

Purpose of Jesus' Resuscitation Miracles

Jesus's acts of raising people from the dead, such as Lazarus or Jairus's daughter, serve to demonstrate his extraordinary power over life and death. These miracles signify that he is not merely an average healer but possesses divine power, as raising the truly dead is an act requiring God's intervention.

Summarized by AI · Bart D. Ehrman · YouTube · Night of the Living Dead: Matthew's Forgotten Resurrection · watch the clip

Contradiction in Jairus's daughter story

The accounts of Jairus's daughter in Mark and Matthew contradict each other. In Mark, Jairus approaches Jesus because his daughter is very ill, and she dies later. In Matthew, Jairus tells Jesus his daughter has already died. This difference in the timing of her death is a direct contradiction between the two gospel narratives.

Summarized by AI · Bart D. Ehrman · YouTube · Why the Doctrine of Inerrancy Contradicts the Gospels · watch the clip

Formulaic Nature of Synoptic Miracle Stories

Many miracle stories in Matthew, Mark, and Luke follow a similar, almost formulaic sequence: a person is ill or possessed, a request for help is made to Jesus, Jesus agrees and acts (speaking a word or touching), the person is healed, and the crowds marvel. While the specific details vary, the underlying structure is consistent across many accounts.

Summarized by AI · Bart D. Ehrman · YouTube · Newly Discovered PROOF: Jesus Was an Illusionist · watch the clip

Contradictory Healing Accounts

The Gospels contain contradictory accounts of the same event, such as Jairus's daughter. In Mark, Jairus approaches Jesus while his daughter is dying, but she dies before Jesus arrives. In Matthew, Jairus tells Jesus his daughter has already died. These discrepancies highlight that oral traditions were not preserved verbatim, challenging the notion that all Gospel accounts are historically accurate in every detail.

Summarized by AI · Bart D. Ehrman · YouTube · Stories about Jesus Before the Gospels: Oral Traditions in the Early Church · watch the clip

Mark 5:22-43

Differences in Jairus' Daughter Narrative

In Mark's Gospel, Jairus approaches Jesus because his daughter is very ill, and she dies while Jesus is delayed. In Matthew's Gospel, Jairus tells Jesus his daughter has already died when he first approaches him. Matthew appears to have condensed Mark's account, creating a difference in the timing of the daughter's death.

Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Filled with Fiction? · watch the clip

Mark 5:25-34

The hemorrhaging woman's actions support the idea of ritual impurity

Dionysius of Alexandria references the woman with an issue of blood for 12 years, noting that she only touched the hem of Jesus' garment, not Jesus himself. This is presented as an example of someone who, being ritually impure, would not dare to directly approach the holy.

Summarized by AI · Bart D. Ehrman · YouTube · Menstruating Women Were Banned From Communion · watch the clip

Relics Possess Spiritual Power

Relics associated with martyrs and saints, whether bodily remains or objects from their lives, were believed to possess special spiritual power. This power could confer healing or bring about material changes in individuals who prayed to or touched these objects, drawing a parallel to Jesus's healing touch in the Gospels.

Summarized by AI · Bart D. Ehrman · YouTube · Did You Know People in Antiquity Cosplayed Their Dead Relatives? · watch the clip

Miraculous Healings Address Incurable Ailments

The New Testament, particularly the Gospels, features numerous miraculous healings that address conditions for which ancient Roman medicine offered no reliable cure. These include the hemorrhaging woman, the man with the withered hand, the raising of Lazarus, and the healing of lepers, all of which would have led to despair in antiquity.

Summarized by AI · Bart D. Ehrman · YouTube · Exploring Ancient Roman Medicine in the New Testament · watch the clip

Unexplained Healing of the Woman with a Hemorrhage

The Gospel of Mark presents the healing of the woman with a hemorrhage in a mysterious way, as she is cured simply by touching Jesus' garment. The narrative offers no further explanation for this miraculous event, leaving the reader to wonder about the nature of the healing and Jesus' power.

Summarized by AI · Bart D. Ehrman · YouTube · Is Mark the Most Mysterious Gospel? · watch the clip

Mark 5 Verse Notes

Mark 5:1

Literary Telescoping in Jairus's Daughter Narrative

In Matthew's account of Jairus's daughter (Matthew 9), the daughter is already dead when Jairus approaches Jesus, whereas in Mark's version (Mark 5), she is sick and dies during an interruption. Matthew's shorter, 'telescoped' narrative streamlines the story, focusing directly on Jesus' power to raise the dead, even if it creates a minor contradiction with Mark's sequence of events.

Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 1: How Do You Study a Gospel? | Take Matthew, For Example · watch the clip

Mark 5:7

Non-disciples understanding Jesus' identity

While the disciples struggle to understand Jesus, other figures in Mark's Gospel, such as God (at Jesus' baptism), Jesus himself, and demons, recognize his divine identity as the Son of God. The reader is also privy to this knowledge from the outset.

Summarized by AI · Bart D. Ehrman · YouTube · Does Mark Have a Vendetta against the Twelve Disciples? · watch the clip

Mark 5:18-20

Exceptions to secrecy exist, like the Gerasene demoniac

Not all instances in Mark's Gospel feature commands to secrecy. In the story of the Gerasene demoniac, Jesus explicitly tells the healed man to go and proclaim what the Lord has done for him. This exception challenges a uniform application of the secrecy motif and suggests a nuanced purpose.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 13: Why is Jesus So Secretive in Mark? · watch the clip

Mark 5:19

Jesus' Power from God the Father and Holy Spirit

The Gospel of Mark consistently portrays Jesus' exorcistic power as originating from God the Father and the Holy Spirit. This is evident in the Gerasene demoniac story, where Jesus instructs the healed man to tell his family what 'God the Father has done for you,' and in the Beelzebul controversy, where Jesus implies he casts out demons by the Holy Spirit.

Summarized by AI · Demons and Ghosts in the Bible · Lecture 15: Demons in the New Testament & Early Christianity (I) · watch the clip

The demon-possessed man in Decapolis

In a unique instance, Jesus tells the healed demon-possessed man in Decapolis to 'go home to your people and report to them how much the Lord has done for you.' This command deviates from Jesus' usual instruction to keep his miracles secret, presenting an interpretive challenge for scholars.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 5: Studying the Gospels | Mark as a Work of Literature · watch the clip

Mark 5:20

Wonderment (thalma) as a response to Jesus's deeds

Mark uses the Greek word 'thalma' to describe the reaction of crowds to Jesus's miraculous deeds. This term signifies wonder, bewilderment, and amazement, suggesting that the extraordinary nature of Jesus's actions scrambled people's minds, preventing immediate recognition rather than an active secret.

Summarized by AI · Bart D. Ehrman · YouTube · Why is Jesus So Sneaky? · watch the clip

Mark 5:37

Peter's prominence and Mark's authorship

The prominence of Peter in Mark's Gospel, from his call in Mark 1:16 to his mention at the tomb, along with his presence at exclusive events (Jairus's daughter, Transfiguration, Gethsemane), could lead to the inference that Peter was a key witness. Given 1 Peter 5:13, which refers to 'my son Mark,' it could then be inferred that Mark wrote down Peter's account.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 11: Who Wrote the Synoptic Gospels? · watch the clip

Mark 5:41

Aramaic Phrases in Mark

The presence of Aramaic phrases in Mark's Gospel, such as 'Eloi, Eloi, lema sabachthani' and 'Talitha koum,' does not necessarily prove the author was an Aramaic speaker or translator. These phrases might have been preserved in the oral tradition of the stories before they were translated into Greek, adding emphasis or authenticity.

Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 8: Who Wrote Mark? And Why Does It Matter? · watch the clip

Jesus' Aramaic Language

Jesus spoke Aramaic, as evidenced by Aramaic expressions recorded in Mark's Gospel. This linguistic context is crucial for evaluating the historical credibility of his sayings, as any attributed words must make sense in Aramaic.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 15: From Memory to History | (Re-)Constructing Jesus · watch the clip

Mark 5:43

The Messianic Secret and its purpose

The motif of the Messianic Secret, where Jesus commands silence about his identity and miracles, is a central feature of Mark's Gospel. While William Wrede argued this was Mark's invention to explain why Jesus wasn't recognized as divine during his lifetime, many contemporary scholars believe it emphasizes that Jesus' sonship is fully revealed only through his crucifixion and death.

Summarized by AI · The Genius of Mark: Jesus the Secret Messiah · Lecture 6: The Ending of Mark | A Silence that Speaks Volumes · watch the clip

Jesus commands healed individuals to keep their healing secret

Jesus frequently instructs those he heals to keep their experience confidential. This is particularly striking in the case of Jairus's daughter, where the command to secrecy seems illogical given the public nature of her death and resurrection, hinting at a deeper narrative purpose for the secrecy.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 13: Why is Jesus So Secretive in Mark? · watch the clip

The Messianic Secret: Jesus' Command for Silence

Throughout Mark's Gospel, Jesus frequently instructs people, including his disciples, to remain silent about his identity or the miracles he performs. This recurring theme, termed the 'Messianic Secret,' suggests Jesus actively tries to conceal or not confirm his divine nature, adding to the mystery surrounding him.

Summarized by AI · Bart D. Ehrman · YouTube · Is Mark the Most Mysterious Gospel? · watch the clip

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