Lecture 4 — Casting out of devils into swine

^8:28^ And when he had come on the other side of the water, into the country of the Gerasens, there met him two who were possessed with devils, coming out of the sepulchres, exceedingly fierce, so that none could pass by that way. [n. 730]

^8:29^ And behold they cried out, saying: what have we to do with you, Jesus Son of God? Did you come here to torment us before the time? [n. 733]

^8:30^ And there was, not far from them, a herd of many swine feeding. [n. 735]

^8:31^ And the devils beseeched him, saying: if you cast us out from here, send us into the herd of swine. [n. 736]

^8:32^ And he said to them: go. But going out, they went into the swine, and behold the whole herd ran violently down a steep place into the sea: and they perished in the waters. [n. 737]

^8:33^ And they who kept them fled: and coming into the city, told everything, and concerning those who had been possessed by the devils. [n. 739]

^8:34^ And behold the whole city went out to meet Jesus, and when they saw him, they beseeched him to depart from their coasts. [n. 740]

730. There follows and when he had come on the other side of the water. Since there were set down miracles by which he freed many from exterior dangers, here are set down miracles which bring freedom from interior, or spiritual, dangers. And

first, the miracle is set down;

second, the effect, at but going out they went into the swine.

And concerning the first,

first is shown the malice of the demons as regards the ferocity which they practice in men;

second, as regards impatience, at and behold, they cried out;

third, as regards wickedness, because they harmed the brute animals, at and the devils beseeched him.

Concerning the first,

first the place is described;

second, the ferocity of the demons.

731. There was a certain kingdom which was called the kingdom of the Gerasens. Gerasa is interpreted ‘casting out the settler’, or ‘the foreigners drawing near’, because it was near the gentiles. There met him two who were possessed with devils. The ferocity is shown, first, because they were oppressing them; second, because the men were laboring to trap passers-by.

But it is asked why the other evangelists only mention one, while this Evangelist mentions two. One should say that without doubt there were two, but one was more famous.

732. And they were ferocious, because they harmed the men not only bodily, but even spiritually. Hence they lived in the sepulchres, that they might strike terror into men. Hence there was an error, which certain men held, that the demons would lead a soul back into a dead body, as is written about Simon Magus; but there is nothing to this, but the demons were contriving to deceive men. Hence Porphyry says that the race of demons is deceitful. Hence those magi made great use of the bodies of the dead, which is why the demons were dwelling in the sepulchres. That dwell in sepulchres, and sleep in the temple of idols (Isa 65:4). For they were so ferocious that none could pass by that way, because in this way wherein I walked, the proud have hidden a snare for me (Ps 141:4), the proud, i.e., the demons.

733. But their impatience is shown because they did not endure Christ’s presence; hence it says, they cried out; and by this their impatience is shown. You will cry for sorrow of heart, and will howl for grief of spirit (Isa 65:14). And they acknowledged the power of God, saying, what have we to do with you, Jesus Son of God? Indeed, nothing, because there is no concord that Christ has with Belial (2 Cor 6:15).

But why did they say this? Because they had heavily punished the men, and they had heard that Christ was destined to take their power away. Hence they wished to say, even if we have harmed others, we have not harmed you, therefore you should not burden us. Likewise, they confessed that he was the Son of God, and in this the Arians are confounded, for if they do not believe the saints, they may at least believe the demons.

On the contrary, it seems that they did not know him, because of: if they had known it, they would never have crucified the Lord of glory (1 Cor 2:8).

But one should say that when the Lord wished, he showed his humanity such that he hid himself from them.

734. Did you come here to torment us before the time? The demons know that on the day of judgment the demons are destined to receive great torment when it is said, depart from me, you cursed, into everlasting fire (Matt 25:41). And some believe that the demons will not suffer the punishment of the senses until the day of judgment, but the punishment of the damned; and they believe this because of these words, did you come here to torment us before the time? But against this is what Damascene says: this is death for men which was a fall for the angels. But men, when they die, immediately receive the punishment of the senses; even so the angels who fell. Some say that they always carry their own fire with them.

But how can this be, since this fire is bodily? One should say that, although this fire is bodily, yet it has something spiritual; hence it torments by way of a certain binding. For a spirit exceeds the nature of the body, but God binds spirits to bodies; just as when the soul is bound to a body, it gives movement to the body according to the will of the soul; like if some prelature of a church were given to someone, he himself not being in it. So although that fire is bodily, it can act with the ratio of spirituality.

To torment us. They consider it a great torment that they cannot harm men. But if they were in hell, they could not so harm them. And thus it is a great torment for them to enter into hell.

735. And there was, not far from them, a herd of many swine feeding. Here their malice is touched upon, because they not only harm men, but even brutes. A herd of many swine: hence it is clear that this was not in Judea, because the Jews do not use pigs.

736. If you cast us out from here, send us into the herd of swine.

And why did they not ask that he send them into men? Because they saw that he was concerned about the cure of men.

But why into the herd of pigs? Because they were more near. Likewise, because the pig is a very unclean animal. Hence to indicate their uncleanness, he permits them to enter into pigs. And this seems to be signified, will he make many supplications to you, or speak soft words to you? (Job 40:22).

737. Christ’s concession follows, and he said to them: go.

But it seems that the Lord listened to demons. One should say that he did not listen, but permitted and ordered it to come about by his own wisdom, that the malice of the demons might be shown, for unless the Lord restrained them, they would wreak havoc in men just as they wreaked havoc in the pigs. But when the Lord permits something to demons, he does not permit it entirely, but puts a bridle on them, behold he is in your hand, but yet save his life (Job 2:6). Hence to indicate this, he permitted them to wreak havoc in the pigs. Also, to indicate that nothing can be except by God’s permission. Also, that man might know his own dignity, since he would permit so many thousands of pigs to be killed for the salvation of one man.

738. There follows the execution of the command: and behold the whole herd ran violently down a steep place into the sea, in which it is indicated that nothing can be completely destroyed by the devil unless he shows himself to be a pig, i.e., totally unclean. Hence, with such violence as this will Babylon, that great city, be thrown down (Rev 18:21). But these men, as irrational beasts . . . will perish in their corruption, receiving the reward of their injustice (2 Pet 2:12–13).

739. There follows the swineherds’ wonderment; hence, and they who kept them fled. Hence having departed, they announced sorrow and joy: sorrow over the pigs, but joy over the demoniac who was healed.

These swineherds signify the chiefs of the synagogue, who speak against Christ as much as they can, for the sake of temporal things.

740. Next, there follows the wonderment of the whole people: and behold the whole city went out to meet Jesus, and when they saw him, they beseeched him to depart from their coasts. And why? Because he had brought a great financial loss on them, so they were afraid that if he stayed there longer he would bring more financial losses on them. Thus some fear to be with Christ, because of temporal loss: take away from me the way, turn away the path from me, let the Holy One of Israel cease from before us (Isa 30:11).

Or otherwise: not out of malice, but out of devotion, because they considered themselves unworthy. Peter said something similar, depart from me, for I am a sinful man, O Lord (Luke 5:8).