A Man with an Unclean Spirit
R. Green Mark 5:1-20 And they came over to the other side of the sea, into the country of the Gadarenes.… It is no part of the office of the homilist to enter upon the field of apologetics or exegesis. Criticism and interpretation provide the words with their definite meanings. Homiletics unfold and apply practical lessons. The difficulties of this narrative must, therefore, be discussed elsewhere. I. Our attention is first arrested by the physical derangement exhibited in this case of possession by "an unclean spirit." The sadness of this spectacle is amply exhibited in the words of vers. 2-5. The overpowering of the entire personality of the victim by "an unclean spirit" points to a fearful possibility of the human life. Does sin open the door to the spirit of evil? The man was under the power of an unclean spirit, was led to do unclean acts. He dwelt remote from his fellows, "in the tombs." He was possessed of unusual physical strength; he could not be bound, "no, not with a chain." "No man had strength to tame him." This unusual power was exercised in "crying out and cutting himself with stones." Whatever the precise nature of this affliction, the scene exhibits the human life in its uttermost derangement. II. On the moral side the attitude of the unclean spirit towards Jesus is expressed as one of utter repudiation: "What have I to do with thee, Jesus, the Son of the Most High God?" They had nothing in common. What can the spirit of evil have to do with Jesus? They mutually recede; they are mutually opposed. These appear before us as representing two kingdoms, wholly diverse in character. The one is a kingdom of evil and uncleanness; the other a kingdom of peace and righteousness. In the one the human life is disorganized; in the other it attains its true dignity, harmony, and blessedness. The one is for it a kingdom of darkness; the other a kingdom of light. In the one is death; life is found in the other. They have nothing in common; they are mutually exclusive, mutually destructive. III. The supreme authority of Jesus, "Son of the Most High God," in the sphere of the human life is again illustrated, as also his attitude towards all human suffering. "With authority he commands," "Come forth, thou unclean spirit, out of the man," and in pitifulness he releases the oppressed. Thus is fulfilled that "which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our diseases." Elsewhere is this more amply illustrated. IV. The changed condition of the life when Jesus has exerted upon it his power, and evicted the spirit of uncleanness, is simply and beautifully portrayed in the picture presented to the eyes of the multitude who "came to see what it was that had come to pass," and beheld "him that was possessed with devils sitting, clothed, and in his right mind." With affectionate gratitude he now cleaves to Jesus, beseeching "him that he might be with him." The refusal was not in harsh judgment against the redemed one, but for the instruction and profit of all others - that he may go and "publish how great things Jesus had done for him." Out of this incident let the central words, "What have I to do with thee?" be chosen as a test by which each may prove his nearness to Jesus or his recession from him. At one extreme lies this word of utter rejection - the word of Satanic repudiation; at the other, words which express the most complete absorption of the life in devotion to him - " To me to live is Christ." This declares the perfect identification of the individual life with the person, the mission, the spirit of Jesus. The one affirms, "I know no life within the sphere of Christ's kingdom;" the other, "I know no life beyond it. His name defines the boundary of my aims, my activities, my hopes. I am lost, buried, absorbed in him; to all things else I die." How many are the gradations between these extremes! let each test himself as to the attitude he assumes towards Jesus. 1. As to a supreme submission to his authority as "the Son of the Most High God." 2. As to a calm and loving reliance upon him as "Jesus," the "Saviour, which is Christ the Lord." 3. As to a sincere alliance with him in the work of raising men from the dominion of evil - casting out the spirit of all foulness from the human life. 4. As to a perfect fellowship with Christ in the communion of sympathy and love. - G. Parallel Verses KJV: And they came over unto the other side of the sea, into the country of the Gadarenes. WEB: They came to the other side of the sea, into the country of the Gadarenes.