Why were the people afraid after witnessing the miracle in Mark 5:15? Canonical Text “They came to Jesus and saw the man who had been possessed by the legion of demons, sitting there, clothed and in his right mind—and they were afraid.” (Mark 5:15) Immediate Narrative Setting Jesus has crossed the lake into the Decapolis, a largely Gentile region. Confronted by a man possessed by “Legion,” He commands the spirits to depart; they enter about two thousand pigs, which rush down the slope into the Sea of Galilee and drown (vv. 1-13). Word spreads, and townspeople hurry to the scene where they find the former demoniac transformed—fully sane, dressed, and conversing with Jesus. Historical-Cultural Background 1. Gentile Territory: Herding pigs was forbidden to Jews (Leviticus 11:7); the presence of a large herd signals a non-Jewish populace unaccustomed to Israel’s covenant God. 2. Demonic Associations: Greco-Roman superstition attributed insanity and violent strength to capricious deities or chthonic spirits. A Jewish Rabbi effortlessly overriding a host of demons subverted their worldview. 3. Social Memory of Roman Power: The term “legion” evoked Rome’s occupying forces (≈6,000 soldiers). Seeing Jesus master a “legion” intimated authority greater than Caesar’s, an unsettling prospect for provincials accustomed to military intimidation. Nature of the Miracle and Its Multiplicity 1. Exorcism: Instantaneous release from extreme demonic bondage. 2. Psychological Restoration: A man once uncontrollable now exhibits perfect lucidity. 3. Ecological Manifestation: The visible loss of 2,000 animals provided an undeniable, measurable marker that something extraordinary happened. Miracles in Scripture frequently merge spiritual liberation with tangible creation-level effects (cf. Exodus 8:17-19; John 2:1-11). Psychological Dynamics of Fear Ancient observers interpreted overwhelming power as numinous: awe mingled with dread. Behavioral science recognizes a “fight-flight-freeze” triad when confronted by unclassified threat stimuli. The townspeople did not perceive Jesus merely as a healer; He collapsed their categories, prompting the “flight” reflex—begging Him to leave (v. 17). Theological Significance of Fear 1. Manifest Holiness: Throughout Scripture, encountering divine holiness provokes fear (Exodus 20:18-19; Isaiah 6:5; Luke 5:8-9). The disciples themselves “were terrified” when Jesus stilled the storm (Mark 4:41), linking Mark 4:41 and 5:15 thematically. 2. Eschatological Authority: By subjugating “Legion,” Jesus demonstrates sovereignty over the unseen realm, fulfilling predictions such as Genesis 3:15 and foreshadowing Colossians 2:15. Fear arises when finite humanity collides with eschatological power. Economic and Social Repercussions The drowned herd represented substantial capital. Fear of further economic upheaval fueled the community’s anxiety. In first-century agrarian economies, the loss of a single herd could destabilize a village’s financial safety net, intensifying apprehension toward the miracle-worker. Purity and Territorial Considerations Contemporary Judaism associated tombs, swine, and demons with ritual uncleanness (Numbers 19:16; Isaiah 65:4). Jesus’ deliberate entry into such defilement and triumph there signals the in-breaking Kingdom that purifies the unclean. Gentiles, however, misconstrued this as potentially contaminating, compounding their fear. Old Testament Parallels of Fear After Divine Acts • Exodus 14:31—Israel “feared the LORD” when they saw Egyptians dead upon the shore. • Joshua 5:1—Canaanite kings “lost heart” after hearing of the Jordan crossing. • 1 Samuel 6:20—Beth-shemesh asks, “Who can stand in the presence of the LORD?” when struck by holiness. These episodes create a canonical pattern: observing God’s deliverance engenders holy fear in both covenant and non-covenant observers. Mark’s Literary Emphasis on Fear and Faith Mark recurrently juxtaposes fear with revelation (4:40-41; 6:50-51; 16:8). The evangelist invites readers to move from fearful astonishment to faith-filled discipleship. The Decapolis crowd remains at the threshold, illustrating soil among “the path” (4:15) where the word is quickly snatched away. Witness Testimony and Verifiability The healed man becomes a living exhibit—localized, nameable, and later a missionary to the Ten Cities (5:20). Early Christians could—and did—interview such eyewitnesses (cf. Luke 1:1-4). The consistency of manuscript traditions (e.g., P45, Codex Vaticanus, Codex Sinaiticus) preserves this pericope intact, underscoring its historical anchoredness. Archaeological Corroboration • Kursi (eastern shore of Galilee) hosts Byzantine mosaics (5th c.) venerating the swine miracle. • Numerous cliffside tombs in the vicinity match Mark’s description (v. 2). • A 1970s inscription at Kursi references “the place of miracle,” reflecting uninterrupted local memory. Pastoral and Evangelistic Application 1. Holy Fear Is Proper: Recognizing God’s authority is the beginning of wisdom (Proverbs 9:10). 2. Fear Must Yield to Faith: Jesus commissions the restored man to proclaim mercy, illustrating the intended progression from dread to devotion. 3. Societal Barriers Cannot Constrain the Gospel: Geography, ethnicity, and uncleanness succumb to divine initiative, offering hope to every culture today. Conclusion The people feared because they unexpectedly confronted divine holiness, cosmic authority over evil, and immediate economic loss—all compressed into a single dramatic moment. Their fear illustrates humanity’s instinctive response to the supernatural until transformed by revelatory faith. Mark preserves the episode to challenge readers: will fear drive us away, or will awe draw us to the Savior who conquers every legion? |
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