Mark 5:18-34

18-20 Compare Luk_8:38-39.

18 Though they did not desire the Lord's presence in that region, He did not leave them without a witness, but sends the demoniac back among them to bear testimony to His mercy. Decapolis was a considerable district in the allotment of Manasseh, reaching as far as Syria,

embracing ten cities of some size, the largest, according to Josephus, being Scythopolis (Wars of the Jews, 3, 9, 7). Gadara, Hippo, and Pella were also of the number.

21-24 Compare Mat_9:1; Mat_9:18-19; Luk_8:41-42.

22 Again we are treated to a delightful presentation of the course of the kingdom proclamation in an aspect hitherto untouched. The redemption of Israel in Egypt was by blood and by power. They were shielded from God's judgments by the blood on the door posts (Exo_12:7). They were delivered from Pharaoh by the waters of the Red Sea. It is possible to have one without the other. The lack of response has made it evident that there will be some delay in the setting up of the kingdom. This is pictured by the time it took Him to reach the home of Jairus. But during the interval He gives us a type of blood redemption. While Israel as a nation lies dead, awaiting His coming, a remnant from among them, who, by faith, come into vital contact with His righteousness, receive the salvation of their souls long before His return in power to raise the nation from death.

25-34 Compare Mat_9:20-22; Luk_8:43-48 Lev_15:19-27.

26 Israel had many physicians that promised to cure her. The various sects, such as the Pharisees, Sadducees and Essenes, all claimed to have a sovereign remedy for her ills. Time after time a saviour arose to deliver her from her enemies, but it always led to more bloodshed and severer tyranny. The difference between this woman and the crowd which jostled Him and crowded Him on all sides was a conscious knowledge of her uncleanness according to the law and her faith. They could come into violent collision with Him and receive no benefit. She barely came into contact with His cloak and instantly received the boon which she craved. So today, His grace abounds to those who know their need. The time and method and character of her salvation are most significant at this juncture in our Lord's ministry. It is, perhaps, the clearest intimation yet given that, while the nation will linger and die, and cannot be raised until His return, a remnant among them will have faith for the salvation which comes by blood, and know the blessedness and power of a personal contact with the Christ Who has not yet arrived at His intended goal-the resurrection of Israel. Meanwhile, as in Lazarus' case, the delay is fatal. All hope of saving the life of the little girl is gone. He told His disciples that Lazarus was reposing. So here He tells them she is drowsing. He views it from the divine side, but they from the human. To the God of resurrection death is no more than sleep. His voice can as easily rouse the dead as we can awaken those who are slumbering. There is a sharp contrast between these two miracles in all their details, all of which are suggestive of the differences between the salvation which comes to the faithful before His future advent and that which He will bring with Him when He comes. In one case there was diffident yet insistent faith, and the salvation is definitely founded on it. In the other, the little girl was beyond believing, and her father's faith was feeble, while the attendants were plainly dubious. In the former the woman pressed through the throng to reach Him. She comes to Christ. In the latter He goes to the little girl. Christ comes to her. In the former the healing is instantaneous. Such was the salvation by faith through His blood which His disciples enjoyed even though the kingdom did not come. In the latter the blessing was delayed until His arrival. Such will be the case when Christ comes again to restore all that the prophets have foretold. We do not in the least lose our appreciation of His power and mercy as displayed in these signs when we see in them an intimation of much greater and more glorious achievements. To "apply" them to His present work of grace can only lead to confusion. Much of the action can have no proper parallel in His dealings with sinners today. He does not expect the sinner to come to Him. He actually prays the sinner to be conciliated (2Co_5:20). He does not delay conferring salvation until His coming. All these things are significant only when we associate them with the future course of the kingdom proclamation which He was then preaching.