Saint Luke - Chapter 8
[After the stilling of the Tempest] |
| Gerasa. |
And they sailed to the country of the Gerasens, which is over against Galilee.
And they arrived at (sailed over to) the country of the Gadarenes, which is over against Galilee.
Gadarenes. Gergesenes (S. Matt.), or as it is written in some MSS., Gerasenes. Some think that one and the same place is here signified, but Adricomius shows that Gadara, and Gerasa or Gergesa were two distinct cities, but that the surrounding country was named indifferently after either.
The Vulgate translates “the country of the Gerasenes,” because this was the best known name.
[27] Et cum egressus esset ad terram, occurrit illi vir quidam, qui habebat daemonium jam temporibus multis, et vestimento non induebatur, neque in domo manebat, sed in monumentis.
And when he was come forth to the land, there met him a certain man who had a devil now a very long time, and he wore no clothes, neither did he abide in a house, but in the sepulchres.
And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.
“A man.” S. Matt. says there were two. But as this one was the fiercer, and possessed by a legion, S. Luke and S. Mark mention him alone.
But in the tombs. 1. The Jews, as I have before said, had their burial places without their cities. Their tombs were large and lofty chambers as it were, so as to afford burial to many, and to be easy of access to the friends and relatives of the departed. This is clear from what we read of the sepulture of Christ, of Abraham, Sarah, and others.
This demoniac then was driven by the devils which possessed him to dwell among the tombs. For these reasons:
1. In order to excite him to greater ferocity, and that he might be the cause of greater fear to the passers-by.
Probably he was like what the French fable to be a “loup-garou,” i.e. a man who after the manner of a wolf sallies forth by night and preys upon men and animals, while by day he hides himself in tombs and by hollows of the rocks. “So that no man might pass by that way” (S. Matt. 8:28), because passers-by were attacked and wounded by him. The evil spirits were mostly wont to attack those of a melancholy disposition of mind, as the more easily driven into the madness of despair.
2. Because unclean spirits love to dwell in unclean places. Hence witches hold their sabbaths underneath the gallows.
3. Because the devils rejoice at the death of men, and triumph over the souls of them who are condemned to hell.
4. S. Chrysostom, Euthymius, and Theophylact add that he dwelt amongst the tombs, to persuade men that the souls of the dead are changed into devils, who abide in the sepulchres wherein their bodies are buried. Hence demoniacs from time to time have cried out, I am the soul of Peter, or of Paul, or of John.
[28] Is, ut vidit Jesum, procidit ante illum : et exclamans voce magna, dixit : Quid mihi et tibi est, Jesu Fili Dei Altissimi? obsecro te, ne me torqueas.
And when he saw Jesus, he fell down before him; and crying out with a loud voice, he said: What have I to do with thee, Jesus, Son of the most high God? I beseech thee, do not torment me.
When he saw Jesus, he cried out, and fell down before Him. S. Mark (chap. 5:6), adds, “And when he saw Jesus afar off, he ran and worshipped him,” i.e. bent the knee before Him. Because he felt the power of Christ’s presence, and was therefore compelled to draw nigh and worship Him, for fear lest, if he acknowledged not the Lord, he might receive greater punishment; and again, Christ caused him to act thus in order that an opportunity might be afforded for his cure.
Son of God most high. It would seem that the devil, who in the temptation had not recognised Christ, now after so many miracles acknowledged Him to be the Messiah, the Son of God; yet, blinded by pride and hatred, he hesitated to believe that the Son of God had stooped to take upon Him our flesh, and thought it impossible that by His death upon the Cross the whole human race could be redeemed, because, as Aquinas remarks, in many ways God had hindered him from recognising the truth. See S. Mark 4:12.
Torment me not. Do not cast me out and bind me for ever in hell. See S. Matt. 8:31.
[29] Praecipiebat enim spiritui immundo ut exiret ab homine. Multis enim temporibus arripiebat illum, et vinciebatur catenis, et compedibus custoditus. Et ruptis vinculis agebatur a daemonio in deserta.
For he commanded the unclean spirit to go out of the man. For many times it seized him, and he was bound with chains, and kept in fetters; and breaking the bonds, he was driven by the devil into the deserts.
For He had commanded the unclean spirit to come out of the man. From this and similar passages it is clear that the devils are permitted by God to dwell on earth and tempt mankind.
Hence it is the custom of the Church to bury the bodies of the faithful in consecrated ground in order that they may rest therein free from the assaults of evil spirits, and may profit by the prayers of the living.
[30] Interrogavit autem illum Jesus, dicens : Quod tibi nomen est? At ille dixit : Legio : quia intraverant daemonia multa in eum.
And Jesus asked him, saying: What is thy name? But he said: Legion; because many devils were entered into him.
And Jesus asked him, i.e. one of the devils, saying, What is thy name? For Christ willed that the evil spirit should declare his name, that from it the number of the devils, and thence the mightiness of the power which expelled them, might be known.
And he said, Legion. A legion was composed of 6000 men, and S. Ambrose thinks that this was the exact number of the devils; others, following the Scripture, take the word generally as meaning “many,” “because many devils were entered into him.”
S. Gregory of Nyssa adds, “The devils, imitating the angelic host, call themselves Legion; nay more, they would liken themselves to God Himself, who is called the Lord God of Sabaoth, i.e. the Lord of Hosts. For Satan is the counterfeit and mockery of God.”
Learn then how great must be the number and the malignity of the devils, that so many should possess one man. So we read in the life of S. Dominic, that very many devils were cast out of a man by his prayers and entreaties.
Therefore, since we are surrounded on all sides by so many spiritual foes, we must give ourselves continually to watching and prayer, in order to obtain the victory over them, as Antony, who was wont to say that all temptations could be overcome by the Cross of Christ, by calling on Him, and by praying in the spirit.
Wherefore if any one determines to serve God perfectly, let him be well assured that he has arrayed against him, not one legion of devils only, but many, even Satan himself, and all the dwellers in hell. Hence the Apostle (Eph. 6:12), “We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”
Following the example of Christ, S. Hilarion is said to have healed a demoniac possessed by Legion. It is said that after he prayed to the Lord that He would release the afflicted man from his misery, there were heard various voices proceeding from the mouth of the demoniac, and as it were the clamour of much people. And straightway the demoniac was healed, and presented himself not long after with his wife and children at the monastery, bearing gifts in gratitude for his cure.
[31] Et rogabant illum ne imperaret illis ut in abyssum irent.
And they besought him that he would not command them to go into the abyss.
And they besought Him that He would not command them to go out into the deep. For although the devils, whilst they go to and fro on earth, are consumed by the fires of hell, yet it is some gratification, to them that they are not shut up in prison, but are permitted to tempt men to sin, and make them sharers in their condemnation. For they hate God and envy men, because men are heirs of that kingdom from which they by pride fell. Emmanuel Sa very appropriately remarks, “God has appointed a punishment suited to each sin. Hell for the lusts of the flesh; gnashing of teeth for ribald laughter; thirst for self-indulgence and gluttony; the worm for an evilly disposed heart; darkness for ignorance and self-deceit; the deep for pride, and therefore for the devil and his angels.”
[32] Erat autem ibi grex porcorum multorum pascentium in monte : et rogabant eum, ut permitteret eis in illos ingredi. Et permisit illis.
And there was there a herd of many swine feeding on the mountain; and they besought him that he would suffer them to enter into them. And he suffered them.
And there was there an herd of many swine (about two thousand, S. Mark 5:11) feeding on the mountain (nigh unto the mountain, S. Mark, ibid.). But for what purpose were these swine, inasmuch as they were forbidden to the Jews by the law of Moses? Gadara, although a city of Judæa or rather of Galilee, had, according to Josephus, been assigned by Cæsar for a dwelling-place to the Syrians and Gentiles; who were not prohibited from keeping swine. And again, the Jews might have been feeding the swine, not for their own eating, but for other purposes: to sell them to the Gentiles for the use of the Roman soldiery, or in order to provide lard for the greasing of their chariot wheels.
And they besought Him that He would suffer them to enter into them. The devils made this request:
1. In order that, inasmuch as they were unable to injure men directly, they might injure them indirectly through their property or possessions.
2. That, as actually came to pass, they might stir up the ill-will of the inhabitants against Christ.
3. Because unclean spirits delight in unclean things. Hence the devil is said to be worshipped by the witches in form of a he-goat. But from this entreaty S. Antony, according to S. Athanasius, infers the powerlessness of the devils. “For how,” he says, “can they who are feign to seek permission to enter into the herd of swine, have any real power over man, made in the image of God. Great, my brethren, are our means of defence against the hosts of Satan: an honest and pure life, and unfeigned faith towards God. Believe me, Satan fears the prayers and fasting, the meekness and self-denial, the humility and contempt of vainglory, the compassion and self-command, and above all the heart purified by the love of Christ, of those who are living godly lives. For the old serpent, the worst enemy of man, knows that he lies under the feet of the righteous according to the word of the Lord which saith, ‘Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy.’ ” S. Luke 10:19.
And He suffered them. Christ granted the request of the devils: 1. To show that He had power over the evil spirits, and that they without His leave could do no evil to swine, much less to men. Hence, as we have seen, S. Antony says that they are not to be feared. 2. To demonstrate the number, strength and malevolence of the devils, and to make manifest by their expulsion the greatness of His power and glory. S. Chrysostom, Theophylact, and Euthymius. 3. To refute the error of the Sadducees, who say that there is “neither angel nor spirit,” Acts 23:8. Hilary. Rupert adds, That the Gadarenes were Jews, who kept swine contrary to the laws, and that the destruction of the herd was a punishment for their disobedience; but this interpretation I have shown to be wrong.
Mystically. Christ did this to show men, who, after the manner of swine wallow in fleshly lusts and pleasures, that they in like manner are rushing into the abyss of hell, and also to teach us that we must account the loss of our earthly possessions as of small account compared with the destruction of the soul. For He permitted the devils to enter into the herd of swine in order to free the demoniac from their power; and to show how impure were the minds of the Gadarenes, and therefore how fitted they were to be possessed by devils; and yet further to intimate that those who live after the manner of swine fall an easy prey to the power of Satan.
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| Swine running into sea. J-J Tissot |
The devils therefore went out of the man, and entered into the swine; and the herd ran violently down a steep place into the lake, and were stifled.
The herd ran violently down a steep place into the lake (the lake of Genesareth or sea of Galilee) and were choked. S. Jerome writes that the place where this happened was well known in his day. The Syriac gives this rendering, “The whole herd hurried up the mountain, and thence rushed into the sea.”
[34] Quod ut viderunt factum qui pascebant, fugerunt, et nuntiaverunt in civitatem et in villas.
Which when they that fed them saw done, they fled away, and told it in the city and in the villages.
When they that fed them saw what was done they fled (lest they also should perish. Titus), and went and told it in the city and in the country. To the owners, in order that they might demand redress from Christ, who had given the swine up to the power of the devils, and not blame those who were in charge of the herd for their loss.
[35] Exierunt autem videre quod factum est, et venerunt ad Jesum, et invenerunt hominem sedentem, a quo daemonia exierant, vestitum ac sana mente, ad pedes ejus, et timuerunt.
And they went out to see what was done; and they came to Jesus, and found the man, out of whom the devils were departed, sitting at his feet, clothed, and in his right mind; and they were afraid.
Then they (the inhabitants of the city and country round about) went out to see what was done; and came to Jesus. They first wished to ascertain the extent of their loss. Then they “came to Jesus,” to see the author of the mischief which had befallen them, and the man from whom the devils had been cast out. For their loss was so great that they were anxious to see whether there was any possibility of redress.
And found the man out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind. It is very probable that the man, as soon as the devils were cast out, fell on his knees at the feet of Christ to give Him thanks, and that when bidden to sit down, in reverent humility he placed himself at Jesus’ feet.
And they were afraid. Lest Christ should punish them because of their anger and murmurings against Him, and perhaps give them up to the power of the devils.
[36] Nuntiaverunt autem illis et qui viderant, quomodo sanus factus esset a legione :
And they also that had seen, told them how he had been healed from the legion.
[37] et rogaverunt illum omnis multitudo regionis Gerasenorum ut discederet ab ipsis : quia magno timore tenebantur. Ipse autem ascendens navim, reversus est.
And all the multitude of the country of the Gerasens besought him to depart from them; for they were taken with great fear. And he, going up into the ship, returned back again.
Then the whole multitude (the whole city, S. Matt.) of the country of the Gadarenes round about besought Him to depart from them. They did not make their request out of humility, because they considered themselves unworthy of the presence of Christ, as S. Jerome thinks, but out of distrust and fear, lest His continuing amongst them might cause them further loss. For they knew that Jesus was a Jew by nation, a holy man, and possessed of divine power, and that they were Gentiles of an alien race. They therefore feared lest He might inflict further punishment upon them because of their different religion and their past sins. They feared as did the widow of Sarepta, when she exclaimed, “What have I to do with thee, O thou man of God? Art thou come unto me to call my sin to remembrance, and to slay my son?” 1 Kings 17:18. Therefore not from any ill-will, but rather from a reverential awe, they besought Jesus to depart out of their coasts. For sinners, knowing that righteousness and sin cannot exist together, fear the presence of holy men, because of the zeal with which they seek the correction of sinners and the punishment of sin.
And He went up into the ship, and returned back again, from the country of the Gadarenes to Capernaum. S. Matt. 9:1. For He would not force Himself or His ministration on those who were unwilling to receive them.
[38] Et rogabat illum vir, a quo daemonia exierant, ut cum eo esset. Dimisit autem eum Jesus, dicens :
Now the man, out of whom the devils were departed, besought him that he might be with him. But Jesus sent him away, saying:
Now the man out of whom the devils were departed besought him that He might be with Him. In gratitude for the mercy he had received, and in hope of further benefits.
But Jesus sent him away, saying,
[39] Redi in domum tuam, et narra quanta tibi fecit Deus. Et abiit per universam civitatem, praedicans quanta illi fecisset Jesus.
Return to thy house, and tell how great things God hath done to thee. And he went through the whole city, publishing how great things Jesus had done to him.
Return to thy own house, and shew how great things God hath done unto thee, by means of Me, that therefore acknowledging Me to be the Messiah, and laying aside their bitter feeling because of the loss of their swine, they may believe and be saved.
And he went his way, and published throughout the whole city (in Decapolis, S. Mark. 5:20) how great things Jesus had done unto him. This city was in the neighbourhood of Gadara, and near it were the tombs in which the demoniac used to dwell. It is very probable that, besides Jews, some of its inhabitants were Gentiles and unbelievers; to them, therefore, he would tell of his belief in Christ, in order to lead them to acknowledge the Son of God. S. Ambrose and S. Chrysostom.
Mystically. S. Gregory explains (Moral. lib. vi. cap. xvii.), that “Christ here would teach us to prefer the contemplative to the active life.” For when our thoughts are once awakened to divine truths, we are unwilling to be taken up again with earthly concerns, and refuse to be burdened with our neighbours’ wants and necessities. We seek the quiet of contemplation, and long for nothing but that which without labour refreshes the mind. But truth bids us return home, and show what great things have been done unto us in order that the mind may be first exercised in working, and then refreshed by contemplation.
[40] Factum est autem cum rediisset Jesus, excepit illum turba : erunt enim omnes exspectantes eum.
And it came to pass, that when Jesus was returned, the multitude received him: for they were all waiting for him.
Saint Matthew - Chapter 8
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| Two men possessed of devils. J-J Tissot. |
And when he was come on the other side of the water, into the country of the Gerasens, there met him two that were possessed with devils, coming out of the sepulchres, exceeding fierce, so that none could pass by that way.
And when he was come to the other side, &c. This miracle of healing the demoniac is given with greater fulness by S. Luke. The commentary, therefore, upon it will be given in S. Luke 8:27–40.
[29] Et ecce clamaverunt, dicentes : Quid nobis et tibi, Jesu fili Dei? Venisti huc ante tempus torquere nos?
And behold they cried out, saying: What have we to do with thee, Jesus Son of God? art thou come hither to torment us before the time?
Hast thou come hither to torment us before the time? From these words some have thought that the devils have not yet received the extreme punishment of their offences, and that they will not be condemned to be tormented in hell before the Day of Judgment. S. Hilary has been thought to be of this opinion, by saying (Can. 8), “It cried out, why should He grudge them their position? (in the demoniac) why should He attack them before the time of judgment?” The same opinion is by some ascribed to S. Irenæus, Justin, Lactantius, Eusebius, Nicephorus; but I have found nothing of the kind in their writings. And the words of S. Hilary do not bear that meaning, but only say what S. Matthew relates.
For it is certain from Scripture and the Fathers that the devils, from the beginning of the world were condemned as soon as they sinned, and were tormented in the fire of hell. For by that fire they are tormented, even when they are away from it, having gone forth from hell, and taken up their abode in the air. This is brought about by the omnipotence of God. The fire of hell is a supernatural instrument of the omnipotent God, hence by the will of God, it can operate in the most distant places.
When therefore they said to Christ, Art thou come, &c., they did not speak of the ancient, perpetual, irrevocable torment of hell fire, but they deprecated any new torment being inflicted upon them by Christ. This new torment was their expulsion from the bodies of those whom they were in the habit of possessing, as S. Chrysostom says, and their banishment to the prison-house of hell.
[30] Erat autem non longe ab illis grex multorum porcorum pascens.
And there was, not far from them, an herd of many swine feeding.
[31] Daemones autem rogabant eum, dicentes : Si ejicis nos hinc, mitte nos in gregem porcorum.
And the devils besought him, saying: If thou cast us out hence, send us into the herd of swine.
[32] Et ait illis : Ite. At illi exeuntes abierunt in porcos, et ecce impetu abiit totus grex per praeceps in mare : et mortui sunt in aquis.
And he said to them: Go. But they going out went into the swine, and behold the whole herd ran violently down a steep place into the sea: and they perished in the waters.
[33] Pastores autem fugerunt : et venientes in civitatem, nuntiaverunt omnia, et de eis qui daemonia habuerant.
And they that kept them fled: and coming into the city, told every thing, and concerning them that had been possessed by the devils.
[34] Et ecce tota civitas exiit obviam Jesu : et viso eo, rogabant ut transiret a finibus eorum.
And behold the whole city went out to meet Jesus, and when they saw him, they besought him that he would depart from their coasts.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam
Ad Jesum per Mariam
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