Mark 5:13 · Bible study
Mark 5:13 Commentary: Jesus Permits the Demons into the Swine
Greek · 8 what the commentators say
Meaning in one sentence
Why did Jesus let demons enter the pigs? This study examines Jesus' authority, the destruction of the herd, and what it tells us about the fate of evil.
Research Summary
- Meaning: Jesus permits the unclean spirits to enter a herd of pigs, which then rush into the sea and drown, demonstrating His absolute authority over demons and the self-destructive nature of evil.
- Key words: ἐπέτρεψεν (permitted), ὥρμησεν (rushed headlong), κρημνοῦ (steep bank, with definite article), ἐπνίγοντο (were being choked/drowned, imperfect passive).
- Main debate: Whether Jesus' permission implies responsibility for the economic loss and animal deaths, with some defending it as a just judgment on unclean trade (JFB) and others emphasizing the demons as the direct agents (Gill).
- Theological theme: Divine sovereignty over evil spirits; the limitation of demonic power; the ultimate fate of evil is self-destruction.
- Best use: A vivid example for teaching Christ's authority, the reality of spiritual warfare, and God's use of permitted evil for redemptive purposes.
Translation Comparison
BSB Berean Standard Bible 2020
He gave them permission, and the unclean spirits came out and went into the pigs, and the herd of about two thousand rushed down the steep bank into the sea and drowned in the water.
WEB World English Bible 2000
At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.
KJV King James Version 1769
And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.
ASV American Standard Version 1901
And he gave them leave. And the unclean spirits came out, and entered into the swine: and the herd rushed down the steep into the sea, in number about two thousand; and they were drowned in the sea.
YLT Young's Literal Translation 1898
and immediately Jesus gave them leave, and having come forth, the unclean spirits did enter into the swine, and the herd did rush down the steep place to the sea--and they were about two thousand--and they were choked in the sea.
Darby Darby Bible 1890
And Jesus [immediately] allowed them. And the unclean spirits going out entered into the swine, and the herd rushed down the steep slope, into the sea (about two thousand), and were choked in the sea.
Douay-Rheims Douay-Rheims Bible 1899
And Jesus immediately gave them leave. And the unclean spirits going out, entered into the swine: and the herd with great violence was carried headlong into the sea, being about two thousand, were stifled in the sea.
Translations in other languages (10 available)
Y luego Jesús se lo permitió. Y saliendo aquellos espíritus inmundos, entraron en los puercos, y la manada cayó por un despeñadero en la mar; los cuales eran como dos mil; y en la mar se ahogaron.
Jesus lhes permitiu. Então aqueles espíritos imundos saíram para entrar nos porcos; e a manada lançou-se abaixo no mar; (eram quase dois mil) e afogaram-se no mar.
Il le leur permit. Et les esprits impurs sortirent, entrèrent dans les pourceaux, et le troupeau se précipita des pentes escarpées dans la mer: il y en avait environ deux mille, et ils se noyèrent dans la mer.
Und alsbald erlaubte es ihnen Jesus. Da fuhren die unsauberen Geister aus und fuhren in die Säue; und die Herde stürzte sich von dem Abhang ins Meer (ihrer waren aber bei zweitausend) und ersoffen im Meer.
En Jezus liet het hun terstond toe. En de onreine geesten, uitgevaren zijnde, voeren in de zwijnen; en de kudde stortte van de steilte af in de zee (daar waren er nu omtrent twee duizend), en versmoorden in de zee.
Ed egli lo permise loro. E gli spiriti immondi, usciti, entrarono ne’ porci, ed il branco si avventò giù a precipizio nel mare.
I pozwolił im zaraz Jezus. A wyszedłszy oni duchowie nieczyści, weszli w one świnie; i porwała się ona trzoda z przykra w morze (a było ich około dwóch tysięcy,) i potonęły w morzu.
Иисус тотчас позволил им. И нечистые духи, выйдя, вошли в свиней; и устремилось стадо с крутизны в море, а их было около двух тысяч; и потонули в море.
耶穌准了 他們，污 鬼 就 出來，進 入 豬裡去。於是 那群 豬闖 下 山崖，投在 海裡， 淹死了。豬的數目約 有二千。
And he let them do it. And the unclean spirits came out and went into the pigs; and the herd went rushing down a sharp slope into the sea, about two thousand of them; and they came to their death in the sea.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 5:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jesus gave the unclean spirits permission to enter the herd of pigs, and that the herd's rush into the sea and drowning demonstrates both Jesus' absolute authority over demons and the self-destructive nature of evil. The Greek verb ἐπέτρεψεν (epetrepsen) means 'allowed' or 'permitted', not 'sent', though a textual variant in some manuscripts reads ἐπεμψεν (sent). Vincent's Word Studies notes that the verb ὥρμησεν (hōrmēsen) indicates a headlong, violent rush, and that the noun κρημνοῦ (krēmnou) has the definite article, pointing to a specific steep bank or precipice. The detail 'about two thousand' is unique to Mark and underlines the scale of the deliverance. The drowning itself, described with ἐπνίγοντο (epnigonto, imperfect passive 'they were being choked'), shows the pigs perishing in the water. Jesus' permission stands in continuity with Old Testament scenes where God grants limited authority to evil spirits (1 Kings 22:22; Job 1:12; Job 2:6). The consensus is clear: Jesus is sovereign over the demonic realm, and his permission reveals the destructive end that evil inevitably brings upon itself.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus gave the unclean spirits permission to enter the pigs, the entire herd of about two thousand rushed into the sea and drowned, and this event demonstrates Jesus' authority over spirits and the destructive fate of evil.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Jesus' permission and responsibility for the pigs' death | All agree that Jesus gave the demons permission to enter the pigs and that the herd was destroyed. | Some argue that Jesus' permission makes him indirectly responsible for destroying property and animals, critiquing the ethics. Others defend it by noting that the owners may have been engaged in an illegal trade (if Jews) or that the demons themselves caused the destruction, not Jesus. The permission is seen as a just judgment on unclean practices or as a means to display the demons' destructive nature. |
| The number 'about two thousand' | All agree the number refers to the pigs and is uniquely reported by Mark, emphasizing the scale of the event. | No significant debate, commentators simply note Mark's vivid detail. Some speculate whether the number of demons matched the pigs, but the text does not say. |
| Location of the event | The event occurs in the region of the Gerasenes/Gadarenes, east of the Sea of Galilee. | There is a long-standing debate about which specific town is intended (Gerasa vs. Gadara vs. Gergesa). The geography affects the plausibility of a steep bank near the sea. Cambridge Bible cites Tristram's identification of Kerza (Gergesa) as fitting the description. |
| Fate of the demons after the pigs drowned | All agree that the demons left the man and that the pigs died. | Some suggest the demons were destroyed along with the pigs (Gill leans this way; they were 'choked in the sea'). Others argue that demons are spiritual beings that cannot drown, so they were simply deprived of a host and likely returned to the abyss (cf. Luke 8:31, Revelation 9:11). The text does not explicitly say. |
Historical & Cultural Context
The setting is the region of the Gerasenes (or Gadarenes), on the eastern shore of the Sea of Galilee, often simply called 'the sea' by locals (Mark 3:7). Pigs were ceremonially unclean for Jews, so a large herd of about two thousand suggests this was either a Gentile area or a trade that disregarded Jewish law. The Cambridge Bible for Schools and Colleges cites Tristram's Land of Israel, noting that at Kerza (near Gergesa) there is a steep bluff where a herd rushing down could not recover before being overwhelmed in the narrow beach. This matches the Greek κρημνός (krēmnos), meaning a cliff or precipice.
The man possessed by a 'Legion', a Roman military term indicating many (Mark 5:9), lived among tombs, uncontrollable and self-harming. Jewish tradition associated tombs and pigs with uncleanness, heightening the sense of impurity. The demons' request not to be sent 'out of the country' (v. 10) may reflect a belief that demons belonged to specific territories, or a fear of being cast into the abyss (cf. Luke 8:31, Revelation 9:11, Revelation 13:5). The location of a steep bank into the sea made the dramatic destruction possible.
Jesus crosses a boundary by entering this region and engaging with a demonized man. His authority over the spirits is immediate; the demons recognize him as 'Son of the Most High God' (v. 7). By granting their strange request to enter the pigs, Jesus allows the evil spirits to reveal their true purpose: destruction. The ensuing stampede is both a visible sign of the demons' power and an ironic testimony to their self-defeat.
Textual Notes
The primary textual variation in Mark 5:13 involves the verb ἐπέτρεψεν (allowed/permitted). Clarke notes that several manuscripts and versions read ἐπεμψεν (sent) instead. The majority of witnesses, including the critical texts, support ἐπέτρεψεν. The difference does not alter the core meaning: whether Jesus 'allowed' or 'sent' the demons, he is the agent of permission. No other significant variants are noted in the supplied sources.
Reception History
Early church writers such as Irenaeus and Origen saw this episode as a demonstration of Christ's victory over demonic powers. Augustine in his homilies used it to illustrate how the devil, given permission, destroys even his own instruments. During the Reformation, literal readings dominated: Calvin emphasized God's sovereignty over all spirits, while the Geneva Bible notes stressed the immediate obedience of the demons once Jesus gave leave. Later commentators like Matthew Henry and Gill defended the morality of the act by appealing to the owners' probable violation of Jewish law. In modern theology, the passage is often cited in discussions of theodicy and the limits of divine permission: God allows evil a short leash, but that leash always ends in destruction.
Preaching This Verse
Three-point outline
- Jesus has authority even over legions of demons. The demons beg permission; Jesus gives it or withholds it. No evil force acts without His say-so.
- Destruction is the natural outcome of evil. The pigs' rush to the sea mirrors what the demons intended for the man: ruin. Evil cannot create or preserve; it only destroys.
- Jesus' permission is not endorsement. He allows the destruction of the herd, but the responsibility lies with the demons. God permits evil within limits while overruling it for greater good.
Five-point outline
- The request (v. 12): Demons ask to enter the pigs, a strange petition that reveals their preference for any vessel over the abyss.
- The permission (v. 13a): Jesus grants their request. The Greek εὐθέως (immediately) highlights the swift response.
- The transfer (v. 13b): The unclean spirits leave the man and enter the pigs, proof that the man is truly free.
- The destruction (v. 13c): The herd of about two thousand rushes down the steep bank and drowns. The number magnifies the scale.
- The aftermath (vv. 14, 17): The swineherds flee; the townspeople find the man clothed and in his right mind, but they are afraid and ask Jesus to leave.
Illustration hooks
- A controlled burn in forestry: Firefighters sometimes set a small fire to prevent a larger one. Jesus permits a contained destruction (the pigs) to prevent the far greater destruction of the man’s life and soul.
- Handing back a stolen phone: The thief throws it off a bridge rather than return it to the owner. Demons would rather destroy everything than see the man restored.
- A landlord who allows a tenant to break a lease early: The tenant trashes the property. The landlord didn't cause the damage but allowed the tenant to leave, knowing the cost. Jesus allows the demons to leave the man on their own terms, with disastrous consequences for the pigs.
Questions your congregation is asking
- Why would Jesus let innocent animals die? Doesn't God care about animals?
- Did Jesus wrong the owners of the pigs by letting them be destroyed?
- Where did the demons go after the pigs drowned? Are they still loose?
Leading a Discussion
This passage confronts us with the raw power of Jesus over evil and the uncomfortable reality that God sometimes permits temporary loss for a greater deliverance. The demoniac is freed, but two thousand pigs die, and the local community reacts with fear rather than faith. As you discuss, consider what this says about Jesus' priorities and the nature of evil's defeat.
Discussion questions
- Read Mark 5:1, 13. What do the demons' words and requests reveal about their understanding of who Jesus is?
- Why do you think Jesus granted the demons' request to enter the pigs? What does this permission show about his authority?
- The detail 'about two thousand' is given only in Mark. Why might Mark include this number? What effect does it have on the story?
- Some people find the destruction of the pigs troubling. How do you respond to the concern that Jesus caused unnecessary suffering to animals? Defend your view from the text.
- Compare this episode with Job 1:12 and 1 Kings 22:22. What pattern do you see in how God limits or permits evil spirits to act?
- The townspeople ask Jesus to leave (v. 17). Why would they respond that way after seeing a man delivered from demon possession? What does their reaction tell us about human priorities?
- This story ends with the demoniac being sent to tell his story. How does that commission reframe what happened? What good came out of the destruction?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Kings 22:22 | Yahweh said to him, ‘How?’ He said, ‘I will go out and will be a lying spirit in the mouth of all his prophets.’ He said, ‘You will entice him, and will also prevail. Go out and do so.’ |
| Job 1:12 | Yahweh said to Satan, “Behold, all that he has is in your power. Only on himself don’t stretch out your hand.” So Satan went out from the presence of Yahweh. |
| Job 2:6 | Yahweh said to Satan, “Behold, he is in your hand. Only spare his life.” |
| Matthew 8:32 | He said to them, “Go!” They came out and went into the herd of pigs; and behold, the whole herd of pigs rushed down the cliff into the sea and died in the water. |
| John 8:44 | You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn’t stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of lies. |
| I Peter 3:22 | who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him. |
| Revelation of John 9:11 | They have over them as king the angel of the abyss. His name in Hebrew is “Abaddon”, but in Greek, he has the name “Apollyon”. |
| Revelation of John 13:5 | A mouth speaking great things and blasphemy was given to him. Authority to make war for forty-two months was given to him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Gave them leave - For επετρεψεν, DH, three others, and three copies of the Itala have επεμψεν, sent them.
Cambridge Bible for Schools and Colleges Anglican 1880
At Kerza or Gersa the shoreline has no sheer cliff dropping into the lake. Instead a steep bluff rises behind a narrow beach, so swine stampeding downhill would be overwhelmed in the water before they could stop. The passage calls the Lake of Gennesaret simply "the sea."
Geneva Bible Notes Reformed 1599
The Geneva note stresses that Jesus gave the unclean spirits immediate permission to enter the swine, highlighting his complete authority over the demonic realm. The sudden destruction of the large herd, about two thousand pigs, confirms that the demons' purpose was ruinous and that Christ's command was instantly effective.
Gill's Exposition of the Bible Baptist 1748
Gill defends the destruction of the swine as just, arguing that Jesus did not destroy them himself but permitted the devils to do so. He notes that if Jewish owners raised pigs, they violated God's law and deserved the loss; if Gentile owners did, they worshipped devils, and it was fitting that those devils harmed their property. The event also proved the reality of the exorcism and displayed Christ's power.
Lange's Commentary Reformed 1857
Lange highlights the contrast between the demoniac's desperate, fear-driven faith and the Gadarenes' selfish, materialistic rejection of Christ. He sees the man's terrified cries and adjurations as a mixture of confession and resistance, while the townspeople's request for Jesus to leave reveals their greater concern for their swine than for a restored soul. Christ triumphs over both forms of unbelief.
Vincent's Word Studies Evangelical 1887
Vincent highlights how Mark's choice of the verb "rushed" conveys a violent, headlong motion rather than a simple run. He also notes that Mark alone records the exact number of swine as two thousand. Finally, he points out that the Greek has a definite article, calling it "the steep" rather than simply "a steep place."