Bullet Point Bible

Jesus Heals the Gerasene Demoniac

¹ So they came to the other side of the lake, to the region of the Gerasenes.² Just as Jesus was getting out of the boat, a man with an unclean spirit came from the tombs and met him.³ He lived among the tombs, and no one could bind him anymore, not even with a chain.⁴ For his hands and feet had often been bound with chains and shackles, but he had torn the chains apart and broken the shackles in pieces. No one was strong enough to subdue him.⁵ Each night and every day among the tombs and in the mountains, he would cry out and cut himself with stones.⁶ When he saw Jesus from a distance, he ran and bowed down before him.⁷ Then he cried out with a loud voice, "Leave me alone, Jesus, Son of the Most High God! I implore you by God -do not torment me!"⁸ (For Jesus had said to him, "Come out of that man, you unclean spirit!")⁹ Jesus asked him, "What is your name?" And he said, My name is Legion, for we are many.¹⁰ He begged Jesus repeatedly not to send them out of the region.¹¹ There on the hillside, a great herd of pigs was feeding.¹² And the demonic spirits begged him, "Send us into the pigs. Let us enter them."¹³ Jesus gave them permission. So the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about 2,000 were drowned in the lake.

This event occurs in Gentile territory (Decapolis region), indicated by the presence of pigs, which were unclean animals for Jews (Leviticus 11:7). This shows Jesus' ministry extending beyond Jewish boundaries.
The man's condition represents extreme demonic oppression: isolation, superhuman strength, self-harm, and uncontrollable behavior. He lived among the tombs, a place associated with uncleanness and death.
The demon(s) recognize Jesus' identity immediately ("Son of the Most High God"), a title often used by Gentiles or demons in the Gospels (Luke 1:32, Acts 16:17), acknowledging his divine authority even before his disciples fully grasp it.
The demon's plea "do not torment me" reveals their fear of Jesus' power and judgment (Matthew 8:29).
"Legion" signifies a vast number, reflecting Roman military units of several thousand soldiers. This highlights the severity of the man's possession.
The demons prefer inhabiting pigs over being sent into the "abyss" (compare Luke 8:31) or facing immediate judgment. Their destruction in the lake symbolizes the defeat of evil forces.
Jesus demonstrates absolute authority over the demonic realm, commanding even a legion of spirits with a word.
The economic loss of the pigs (around 2,000) highlights the cost sometimes associated with encountering divine power and liberation.

The Response to the Healing

¹⁴ Now the herdsmen ran off and spread the news in the town and countryside, and the people went out to see what had happened.¹⁵ They came to Jesus and saw the demon-possessed man sitting there, clothed and in his right mind-the one who had the "Legion"-and they were afraid.¹⁶ Those who had seen what had happened to the demon-possessed man reported it, and they also told about the pigs.¹⁷ Then they began to beg Jesus to leave their region.¹⁸ As he was getting into the boat the man who had been demon-possessed asked if he could go with him.¹⁹ But Jesus did not permit him to do so. Instead, he said to him, "Go to your home and to your people and tell them what the Lord has done for you, that he had mercy on you."²⁰ So he went away and began to proclaim in the Decapolis what Jesus had done for him, and all were amazed.

The reaction of the townspeople is fear, not faith or gratitude. They are more concerned about the disruption and economic loss than the man's miraculous restoration.
Seeing the man "clothed and in his right mind" provides stark visual evidence of the transformation Jesus performed, contrasting sharply with his previous state (Mark 5:2-5).
The people's request for Jesus to leave demonstrates a common human reaction: fear of the supernatural and resistance to divine power that disrupts the status quo.
The healed man desires to follow Jesus, a typical response of gratitude and discipleship.
Unusually, Jesus instructs the man *not* to follow him but to become a witness in his own Gentile region (the Decapolis). This contrasts with Jesus' frequent commands to silence in Jewish areas (Mark 1:44, Mark 3:12), possibly because the political risks of Messianic claims were lower among Gentiles.
The man's testimony focuses on what "the Lord" (likely referring to God, working through Jesus) had done for him and the mercy shown.
This man becomes the first missionary commissioned by Jesus to the Gentiles within Mark's Gospel, spreading the news throughout the Decapolis (a league of ten Gentile cities).
The amazement of the people hearing the testimony shows the impact of this powerful witness.

Jairus Requests Healing for His Daughter

²¹ When Jesus had crossed again in a boat to the other side, a large crowd gathered around him, and he was by the sea.²² Then one of the synagogue leaders, named Jairus, came up, and when he saw Jesus, he fell at his feet.²³ He asked him urgently, "My little daughter is near death. Come and lay your hands on her so that she may be healed and live."²⁴ Jesus went with him, and a large crowd followed and pressed around him.

Jesus returns to the Jewish side of the Sea of Galilee, where large crowds immediately seek him out.
Jairus was a "synagogue leader," a respected official responsible for the synagogue's administration and worship services. His approach to Jesus signifies desperation and faith, overcoming potential social or religious reservations.
Falling at Jesus' feet is an act of profound humility, supplication, and respect, acknowledging Jesus' perceived authority or power.
Jairus' plea is specific and urgent: his daughter is dying, and he believes Jesus' touch ("lay your hands on her") can bring healing and life. This reflects a common understanding of Jesus' healing ministry.
Jesus immediately responds to Jairus' plea, demonstrating his compassion and willingness to help.
The large, pressing crowd highlights Jesus' popularity but also creates the setting for the interruption that follows, emphasizing the urgency and difficulty of the situation.
This story begins the first part of an intercalation (or "Markan sandwich"), where one story is nested inside another. The narrative will be interrupted before returning to Jairus.

The Woman with the Hemorrhage Healed

²⁵ Now a woman was there who had been suffering from a hemorrhage for twelve years.²⁶ She had endured a great deal under the care of many doctors and had spent all that she had. Yet instead of getting better, she grew worse.²⁷ When she heard about Jesus, she came up behind him in the crowd and touched his cloak,²⁸ for she kept saying, "If only I touch his clothes, I will be healed."²⁹ At once the bleeding stopped, and she felt in her body that she was healed of her disease.³⁰ Jesus knew at once that power had gone out from him. He turned around in the crowd and said, "Who touched my clothes?"³¹ His disciples said to him, "You see the crowd pressing against you and you say, 'Who touched me?'"³² But he looked around to see who had done it.³³ Then the woman, with fear and trembling, knowing what had happened to her, came and fell down before him and told him the whole truth.³⁴ He said to her, "Daughter, your faith has made you well. Go in peace, and be healed of your disease."

The woman's condition (chronic hemorrhage) made her ritually unclean according to Jewish law (Leviticus 15:25-27), leading to social and religious isolation for twelve years – the same number of years Jairus' daughter had lived.
Her suffering was compounded by failed medical treatments and financial ruin, highlighting her desperation.
Her approach is secretive due to her uncleanness (touching someone would make them unclean) and the dense crowd. Her faith is focused on the power emanating from Jesus, even through his clothing.
The healing is instantaneous upon her touch, demonstrating divine power responding to faith.
Jesus perceives the outflow of healing power, indicating his awareness and control, not merely passive magic. His question forces a public acknowledgment.
The disciples' response highlights the seemingly absurd nature of Jesus' question in a packed crowd, contrasting their mundane perception with Jesus' spiritual awareness.
The woman's fear stems from her ritually "unclean" status, the potential social shame, and perhaps awe at the power she encountered. Her confession is complete ("the whole truth").
Jesus addresses her tenderly as "Daughter," restoring her to the community and affirming her value. He attributes her healing ("made you well" or "saved you") to her faith, not just the physical touch.
"Go in peace" signifies not just absence of conflict but holistic well-being (shalom), and he confirms the permanence of her healing ("be healed of your disease").
This story, interrupting the story of Jairus' daughter, contrasts the prominent synagogue leader's public plea with the marginalized woman's secret act of faith. Both demonstrate faith leading to restoration.

Jesus Raises Jairus' Daughter

³⁵ While he was still speaking, people came from the synagogue leader's house saying, "Your daughter has died. Why trouble the teacher any longer?"³⁶ But Jesus, paying no attention to what was said, told the synagogue leader, "Do not be afraid; just believe."³⁷ He did not let anyone follow him except Peter, James, and John, the brother of James.³⁸ They came to the house of the synagogue leader where he saw noisy confusion and people weeping and wailing loudly.³⁹ When he entered he said to them, "Why are you distressed and weeping? The child is not dead but asleep!"⁴⁰ And they began making fun of him. But he forced them all outside, and he took the child's father and mother and his own companions and went into the room where the child was.⁴¹ Then, gently taking the child by the hand, he said to her, " Talitha koum ," which means, "Little girl, I say to you, get up."⁴² The girl got up at once and began to walk around (she was twelve years old). They were completely astonished at this.⁴³ He strictly ordered that no one should know about this, and told them to give her something to eat.

The news of the daughter's death represents the ultimate human hopelessness and seems to render Jesus' intervention pointless.
Jesus immediately counters the despair with a command to Jairus: "{{Don't be afraid; just believe.}}" This highlights the conflict between fear (based on circumstances) and faith (based on Jesus' power).
Jesus limits the witnesses to his inner circle (Peter, James, John) and the parents, perhaps to manage the revelation of his power or provide privacy for the family. This inner circle often witnesses Jesus' most profound moments (Mark 9:2, Mark 14:33).
The scene at the house includes professional mourners, whose weeping and wailing were customary but contrasted sharply with Jesus' calm authority.
Jesus' statement "{{The child is not dead but asleep}}" is not a denial of physical death but reframes death from God's perspective as a temporary state from which he can awaken someone (John 11:11-14). The mourners' laughter shows their lack of faith and understanding.
Jesus takes charge, removing the unbelieving mourners and entering the room with only the core witnesses.
Jesus uses a gentle command in Aramaic, "{{Talitha koum!}}", Mark preserves the original language, adding authenticity and emphasizing the tenderness of the moment. Jesus speaks directly to the deceased girl.
The resurrection is immediate and complete; the girl not only revives but walks around, proving her full restoration. The witnesses are "completely astonished," underscoring the magnitude of the miracle.
Jesus commands secrecy, consistent with the "Messianic Secret" theme in Mark, possibly to avoid sensationalism and manage public perception before the appointed time.
The practical instruction to give her food demonstrates Jesus' compassion and confirms the reality of her physical restoration – she is not a ghost but truly alive.
This miracle, coupled with the healing of the demoniac and the woman, showcases Jesus' authority over the demonic, disease, and death itself. The intercalation highlights faith in desperate situations, whether from a prominent leader or a marginalized woman.

The Bullet Point Bible

Mark 5