Mark 5:15 · Bible study
Mark 5:15 Commentary: The Gadarenes' Fear at the Healing
Greek · 10 what the commentators say
Meaning in one sentence
Why did the townspeople fear after Jesus restored the demoniac?
Research Summary
- Meaning: The townspeople see the healed demoniac restored to sanity and are afraid, leading them to reject Jesus.
- Key words: theōrousin (they see intently), sōphronounta (sound-minded), ephobēthēsan (they were afraid).
- Main debate: Whether the fear was holy awe or terror of economic loss; both possibilities are present in the text.
- Theological theme: Human response to divine power, the same power that saves can also repel when people are unwilling to relinquish control.
- Best use: A sermon on transformation, the cost of discipleship, or the paradox of how people reject the very one who can heal them.
Translation Comparison
BSB Berean Standard Bible 2020
When they came to Jesus, they saw the man who had been possessed by the legion of demons sitting there, clothed and in his right mind; and they were afraid.
WEB World English Bible 2000
They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid.
KJV King James Version 1769
And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.
ASV American Standard Version 1901
And they come to Jesus, and behold him that was possessed with demons sitting, clothed and in his right mind, even him that had the legion: and they were afraid.
YLT Young's Literal Translation 1898
and they come unto Jesus, and see the demoniac, sitting, and clothed, and right-minded--him having had the legion--and they were afraid;
Darby Darby Bible 1890
And they come to Jesus, and they see the possessed of demons sitting [and] clothed and sensible, [him] that had had the legion: and they were afraid.
Douay-Rheims Douay-Rheims Bible 1899
And they came to Jesus, and they see him that was troubled with the devil, sitting, clothed, and well in his wits, and they were afraid.
Translations in other languages (10 available)
Y vienen á Jesús, y ven al que había sido atormentado del demonio, y que había tenido la legión, sentado y vestido, y en su juicio cabal; y tuvieron miedo.
Então aproximaram-se de Jesus, e viram o endemoninhado sentado, vestido, e em sã consciência o que tivera a legião; e ficaram apavorados.
Ils vinrent auprès de Jésus, et ils virent le démoniaque, celui qui avait eu la légion, assis, vêtu, et dans son bon sens; et ils furent saisis de frayeur.
und kamen zu Jesu und sahen den, der von den Teufeln besessen war, daß er saß und war bekleidet und vernünftig, und fürchteten sich.
En zij kwamen tot Jezus, en zagen den bezetene zittende, en gekleed, en wel bij zijn verstand, namelijk die het legioen gehad had, en zij werden bevreesd.
E vennero a Gesù, e videro l’indemoniato seduto, vestito ed in buon senno, lui che aveva avuto la legione; e s’impaurirono.
I przyszli do Jezusa, i ujrzeli onego, który był opętany, i siedział obleczony, będąc przy dobrem baczeniu; onego, mówię, w którym było wojsko dyjabłów; i bali się.
Приходят к Иисусу и видят, что бесновавшийся, в котором был легион, сидит и одет, и в здравом уме; и устрашились.
他們來 到 耶穌那裡， 看見 那被鬼附著的人，就是從前被群 鬼所附的，坐著，穿上衣服， 心裡明白過來，他們就 害怕。
And they came to Jesus, and saw the man in whom had been the evil spirits seated, clothed and with full use of his senses, and they were full of fear.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 5:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The townspeople saw undeniable evidence that Jesus had completely restored the man who had been possessed by a legion of demons. He was no longer wild and violent; he was calmly sitting, no longer naked but clothed, and clearly in his right mind. Yet as Gill and Calvin both observe, their reaction was not joy or gratitude but fear. Calvin argues that the fear was less about economic loss and more about the awe they felt at the stupendous miracle, a dread that led them to beg Jesus to leave. Jamieson-Fausset-Brown add that the detail of 'clothed' is an undesigned coincidence with Luke's account (Lk 8:27), confirming the transformation. Vincent notes that the Greek verb theōrousin (they see) implies a prolonged, searching gaze; they looked intently at this changed man. Despite seeing clearly, they were afraid. The commentators agree that the miracle exposed something in their hearts: they could not receive this kind of power on their terms.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Fear as awe of divine holiness: Calvin and Bloomfield argue the fear was primarily struck by the majesty of God, similar to OT theophanies. The people honor Jesus as God's minister yet are so struck with dread that they ask him to leave.
- Fear of economic loss: The immediate context includes the destruction of 2,000 pigs—a substantial economic blow. Some readers understand the fear as worry about further loss or as anger at the loss, masked as fear.
- Fear as rejection of authority: Gill suggests they feared Christ as one possessing a dangerous power, conscious of their sins, and dreading judgment. Their request for him to depart shows they preferred distance over conversion.
What is clear: The man was completely delivered from demon possession, and the townspeople, despite seeing this evidence, were afraid and asked Jesus to leave.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the fear | The townspeople were afraid, this is undisputed in the text. | Calvin and Bloomfield attribute it primarily to awe of the divine, while others (like Wesley) suggest it may have been fear of further loss or rudeness. The text does not decide for a single motive. |
| Textual variant: 'and had the legion' | Most English versions include the phrase referring to the man having had the legion. | Clarke notes that some manuscripts (D, two others) and versions (Ethiopic, Persic, Vulgate, Itala) omit 'and had the legion.' Some editors (Mill, Bengel, Griesbach) think it should be omitted as an explanatory addition. |
| Meaning of 'in his right mind' (sōphronounta) | The word indicates restored rationality and self-control. | The term also carries moral connotations (self-discipline, moderation), but in context the primary sense is mental restoration. Some commentators (Gill) highlight the contrast with his former madness; others note that true sanity includes moral clarity. |
Historical & Cultural Context
The region of the Gadarenes was part of the Decapolis, a federation of Greco-Roman cities east of the Sea of Galilee. The presence of a large herd of pigs (2,000 animals) indicates a predominantly Gentile population, since pigs were unclean animals for Jewish people. The man had lived among tombs, places of ritual impurity, and was considered a threat, he was strong enough to break chains and fetters (Mk 5:3, 4). Jesus' authority over the 'Legion' of demons shows his power over the forces of evil. After the demons enter the pigs and rush into the sea, the townspeople come out to see. They find the man sitting calmly at Jesus' feet, properly dressed, and in his right mind. Yet the economic loss of the pigs hangs over the scene. Historically, the response recalls Old Testament incidents where people feared the tangible presence of God's power: the men of Beth Shemesh asked 'Who is able to stand before Yahweh?' after the ark returned (1 Sa 6:20), and David was afraid of the ark after Uzzah's death (1 Ch 13:12). The Gadarenes' reaction echoes that ancient dread of holiness. The literary context in Mark shows Jesus' authority over creation, demons, disease, and death, but here that authority is met with rejection rather than welcome. The healed man's desire to follow Jesus (v.18) contrasts sharply with the townspeople begging Jesus to leave (v.17).
Textual Notes
The main textual question in v.15 is the phrase 'and had the legion.' According to Adam Clarke, the phrase is omitted in the Codex Bezae (D) and two other Greek manuscripts, as well as in the Ethiopic, Persic, Vulgate, and all the Old Latin versions except one. Mill, Bengel, and Griesbach consider it an interpolation. The phrase appears in the majority of manuscripts and versions, so most English translations include it, sometimes bracketed. The meaning of the verse is not changed materially by its inclusion or omission.
Reception History
The account of the Gadarene demoniac has been a key text in Christian understanding of deliverance and the authority of Christ over evil spirits. Early church writers such as Irenaeus referenced this story to demonstrate that Jesus' power exceeds all demonic force. In the Reformation period, Calvin used the passage to warn against a fear of God that does not lead to trust. Later, the passage was popular in missionary contexts as a model of personal transformation: the healed man is sent to his own people to tell what Jesus did for him. Hymns such as 'Amazing Grace' resonate with the theme of being lost and then found, clothed, and made whole. The story continues to be used in discussions of spiritual warfare and the hope of mental and spiritual restoration.
Preaching This Verse
Three-point outline
- The Man No One Could Control, Transformed, He was sitting, clothed, and in his right mind. The same Jesus who commands storms commands demons and restores humanity.
- The People Who Saw, Yet Feared, The townspeople looked intently at the healed man but felt fear rather than joy. Their fear shows that seeing is not the same as believing.
- The Cost of Christ's Presence, The loss of the pigs cost them something real. Sometimes the presence of Jesus disrupts our economies and comfort, and we must choose what matters more.
Five-point outline
- A Desperate Need: The man was possessed, isolated, self-destructive, and beyond human help.
- Christ's Authority: Jesus speaks to the legion and they obey, even entering the pigs.
- Evidence of Restoration: The healed man is calm, clothed, and mentally sound, a picture of what Jesus does for any person.
- Two Responses: The man wants to stay with Jesus; the townspeople want him to go. The same power draws some and repels others.
- The Commission: Jesus sends the healed man to tell his story in Decapolis, turning a place of rejection into a mission field.
Illustration hooks
- Neighbourhood disruption: A violent person in a community is suddenly changed through faith. The relief is mixed with wariness, friends and family may not trust the new peace. People prefer predictability, even bad.
- Economic loss: A business owner loses a contract after becoming honest in dealings. The gain of integrity feels like loss to those who counted on the old profit.
Questions your congregation is asking
- Why do we sometimes feel uncomfortable when we see God really change someone, especially if it costs us something?
- How can I tell if my fear of God is holy awe or a desire to keep him at a distance?
- What do I need to let go of so that being near Jesus is worth more than what I might lose?
Leading a Discussion
This passage shows a complete deliverance, but the response of the townspeople is puzzling. They saw the evidence and were afraid. For a small group, the focus can move from what happened to how we respond when Jesus disrupts our status quo.
Discussion questions
- Read Mark 5:1, 20 as a group. What details in the description of the demoniac stand out to you?
- Look at the three things verse 15 says the healed man was doing: sitting, clothed, in his right mind. In what areas of life do you need Jesus to bring that kind of order?
- Why do you think the townspeople were afraid? Brainstorm several possible reasons from the text and from their situation.
- Calvin says the fear was partly awe of God's majesty. How can we tell the difference between healthy awe of God and a fear that pushes us away from him?
- The townspeople begged Jesus to leave (v.17). Have you ever felt like it would be easier if Jesus wasn't so present in a particular area of your life? Why?
- The healed man wanted to go with Jesus, but Jesus sent him home. What does this say about where mission happens?
- Is there a 'pigs' in your life, something you might need to lose to experience more of Christ? How do you process that cost?
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 Samuel 6:20 | The men of Beth Shemesh said, “Who is able to stand before Yahweh, this holy God? To whom shall he go up from us?” |
| I Samuel 6:21 | They sent messengers to the inhabitants of Kiriath Jearim, saying, “The Philistines have brought back Yahweh’s ark. Come down and bring it up to yourselves.” |
| I Samuel 16:4 | Samuel did that which Yahweh spoke, and came to Bethlehem. The elders of the city came to meet him trembling, and said, “Do you come peaceably?” |
| I Chronicles 13:12 | David was afraid of God that day, saying, “How can I bring God’s ark home to me?” |
| I Chronicles 15:13 | For because you didn’t carry it at first, Yahweh our God broke out in anger against us, because we didn’t seek him according to the ordinance.” |
| Job 13:11 | Won’t his majesty make you afraid and his dread fall on you? |
| Psalms 14:5 | There they were in great fear, for God is in the generation of the righteous. |
| Isaiah 49:24 | Shall the plunder be taken from the mighty, or the lawful captives be delivered? |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the phrase about the legion is absent from several key ancient manuscripts and versions. He agrees with scholars Mill, Bengel, and Griesbach that the omission is likely correct, indicating the text should read without it.
Calvin's Commentaries Reformed 1564
Calvin observes that the Gadarenes acknowledged Jesus' divine power, yet their fear drove them to send him away. Their terror was awe at the miracle, not mere anger over the pigs. Even when people honor God as Judge, they may flee him because they do not see him as a loving Father.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that the detail about being clothed contrasts directly with the man's earlier nakedness, as recorded by Luke. To underscore this, a vivid account from Warburton describes a naked maniac in a cemetery fighting wild dogs for a bone, illustrating the wretched condition from which the man was delivered.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the people's fear as the real wonder: even after seeing the demon-possessed man restored to sanity and peace, they are more terrified than thankful. This reaction exposes their spiritual blindness
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the townspeople's fear was not of the healed man but of Christ's power, which they dreaded as a threat. He then reads the man's transformation—sitting, clothed, and in his right mind—as an emblem of conversion, where a sinner becomes a humble, righteous, and spiritually sane disciple at Jesus' feet.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to an undesigned coincidence between the Gospels: only Luke records that the demoniac had worn no clothes, which explains why Mark mentions that he was now clothed. For JFB this detail, supplied by one writer and assumed by another, confirms the truthfulness of the accounts. The restored man sits at Jesus' feet, clothed and sane, while the townspeople are afraid.
Lange's Commentary Reformed 1857
Lange highlights that Jesus’
Vincent's Word Studies Evangelical 1887
Vincent emphasizes that the Greek verb for "seeing" here means much more than casual looking. It describes a steady, intent gaze driven by personal interest and a desire to understand. He also notes the man had been without clothes for a long time.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley suggests that the disciples' fear served a practical purpose: it kept them from reacting with rudeness or even violence toward Jesus. In his reading, their alarm was providential, preventing a potentially disrespectful response.