Chapter # 5 Paragraph # 1 Study # 10
January 25, 2021
Moss Bluff, Louisiana
(202)
1901 ASV
18 And as he was entering into the boat, he that had been possessed with demons besought him that he might be with him.
19 And he suffered him not, but saith unto him, Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and how he had mercy on thee.
20 And he went his way, and began to publish in Decapolis how great things Jesus had done for him: and all men marvelled.
- I. The Impact Of The Destruction Of The Herd Of Swine: 5:14-20.
- A. The report of it.
- B. The impact of the report.
- C. The downline actions after the report.
- 1. Jesus acquiesced to the "summons" of those whose economic lives had been destroyed by His permission to the unclean spirits to enter into the pigs.
- a. Mark, again, put this acquiescence in the "present tense": emphasis upon Jesus, in effect, leaving them to their progression into wickedness (He turned them over to the lusts of their 'flesh' and Psalm 106:15 as properly translated by the KJV).
- b. The action of Jesus of getting back into "the boat" was a deliberate compulsion of the disciples to return to the "scene of their fears" and to their question: Who, then, is this? This is, after all, the big issue.
- 2. The "demoniac" was summoning Jesus to, in effect, "summon him".
- a. This is the last of four uses of this "verb" (a participle in this text) by Mark. In the first use, Mark referred to "demoniacs" in 1:32 to begin his argument that Jesus is "The Mighty One". The other three uses are all in this particular record of a man possessed by "Legion".
- b. The "summons" of this demoniac.
- 1) The verb used (parakaleo) was first used by Mark in 1:40 when a leper "summoned" Jesus to cleanse him of leprosy.
- 2) The next four (out of a total of nine) uses are in this record (5:10-18).
- 3) The final four of Mark's uses are in records of people "imploring" Him to resolve physical infirmity issues (5:23; 6:56; 7:32; and 8:22).
- 4) The point of this verb is that people are in dire straits because of demons and diseases, and Jesus is the "Answer" to those straits.
- 5) In this demoniac's case, his "summons" was, in effect, an appeal to Jesus to "summon" him into the group who were with Jesus all of the time.
- 3. And Jesus "did not permit him" to get in the boat with the rest of them.
- 4. But "He is saying to him...".
- a. Again, present tense in historical narrative, emphasis upon what Jesus said to him.
- b. Go into your house toward those of you, and announce to them whatsoever (not "what great things" as in the NASB; rather, how many) things "The Lord" has done to you and has shown you mercy.
- 1) Jesus' focus is upon "the Lord showing mercy".
- 2) This is not a large "focus" in Mark since he only refers to "showing mercy" on two occasions: this present exorcism of Legion and the instantaneous restoration of sight to blind Bartimaeus as he called upon Him as "Son of David" in 10:46-52.
- 3) However, the context of chapter ten has much to do with the true character of the Kingdom. Thus, it may be that, though not greatly emphasized, the ability to "see" is clearly a "mercy" (Matthew 9:13 and 12:7).
- 5. And he went and began to proclaim in the Decapolis whatsoever things The Jesus did to him and all marvelled.
- a. Mark's large thesis in this final part of his record regarding "The Mighty One" revealed by His authority over "demons" is that "Jesus is Lord".
- 1) He told the man to tell others about the many things "the Lord" had done for him.
- 2) The man went and told others about the many things "The Jesus" had done for him.
- 3) This is Mark's first (of four) use of the word translated "amazed", which, in Mark, refers to the reaction of those whose "expectation" is contradicted by what occurs.
- b. The "Lordship" thesis is revealed by the fourteen references to "Lord" by Mark.
- 1) The very first use is Mark's quote from Isaiah 40 where "The Lord" is the One coming after the arrival of the voice that went before Him to "prepare" His way. In Isaiah 40 "the Lord" is a translation of "Yahweh". There is no doubt that "the Lord" is the Eternal, Self-Existing, God over all creation.
- 2) The very next reference by Mark is found in 2:28 where Jesus, "The Son of The Man" is "Lord" over "Sabbath" issues and, again, the establishment of each of those issues is directly identified as "Yahweh", Himself as Exodus runs over with references to "Yahweh" establishing and exercising all authority over the Sabbath.
- 3) Our current text is the third of Mark's references to "Lord" and it records "The Lord" as a final authority over spiritual forces of wickedness.
- 4) Mark 12:29 and 36 make it impossible to dismiss "The Lord" as simply a human householder.
