For vv. 1-20, see notes in Matt. 8:28-34. In Mark the record of these events is much more detailed than in Matthew. This is strong evidence that Mark's Gospel, as a biography of the Slave of God, stresses His work instead of His word, giving more details than the other Gospels.
This indicates that the possessed man was usurped by the unclean spirit to the extent that he was being used by the spirit as if he were the spirit himself.
Lit., What to me and to You? Some versions render it, "What do You have to do with me?"
See note Mark 1:231.
Some MSS read, all the demons.
Some MSS read, immediately Jesus.
A district of ten cities.
For vv. 22-43, see notes in Matt. 9:18-26. In this record of the miraculous deeds of the Slave of God in His gospel service, Mark again gives more details than Matthew. It is a vivid presentation, portraying especially the sufferings of the sick, the Slave-Savior's tenderness and kindness toward them in His saving service, and Peter's presence.
Lit., saved.
Since this woman's case is merged with the case of the ruler's daughter, and since the twelve years of the woman's sickness are the age of the girl, and both are females, one older, one younger, these cases can be considered a complete case of one person. In this view the girl was born, so to speak, in the woman's death-sickness and died of it. When the woman's death-sickness was healed by the Savior, the dead girl rose up from death. This signifies that every fallen person is born in the death-sickness of sin and is dead in sin (Eph. 2:1). When his death-sickness of sin is dealt with by the Savior's redeeming death (1 Pet. 2:24), he rises up out of death into life (John 5:24-25).
Or, made whole; lit., saved. Sickness is an oppression exercised over the sick by the devil. Hence, the Slave-Savior's healing was a saving service rendered to the suffering victim that she might enjoy relief and release from the evil one's oppression (Acts 10:38). See note Mark 1:311.
See note Mark 1:441.
Luke 7:14; cf. John 11:43
Aramaic.
Or, hearing unintentionally, ignoring. Some MSS read, hearing.
Or, whole, sound.
Lit., into.
See note Mark 5:281.
The Slave-Savior's power in healing expressed His deity (v. 30 and note); His word, given with love and kindness in sympathy, expressed His humanity. In this case His deity and His humanity again were merged for His expression.
Fear is inward, whereas trembling is shown outwardly.
The pressing crowd did not receive anything from the Savior, but the one who touched Him did.
The Slave-Savior was God incarnated to be a man (John 1:1, 14). His garments signify His perfect behavior in His humanity — His perfection in His human virtues. To touch His garments was actually to touch Him in His humanity, in which God was embodied (Col. 2:9). By such a touch His divine power was transfused, through the perfection of His humanity, into the one who had touched Him, and it became her healing. The God who dwells in unapproachable light became touchable in the Slave-Savior through His humanity for her salvation and enjoyment. This was the service of the Slave-Savior, as the Slave of God, to the sick sinner.
