Lecture 2
Lectio 2
Casting out devils
Eiciens diabolos
12:22 Then was offered to him one possessed with a devil, blind and dumb: and he healed him, so that he spoke and saw. [n. 1007]
12:22 Tunc oblatus est ei homo daemonium habens, caecus et mutus, et curavit eum, ita ut loqueretur et videret: [n. 1007]
12:23 And all the multitudes were amazed, and said: is not this the Son of David? [n. 1009]
12:23 et stupebant omnes turbae, et dicebant: numquid hic est Filius David? [n. 1009]
12:24 But the Pharisees hearing it, said: this man does not cast out the devils except by Beelzebub the prince of the devils. [n. 1009]
12:24 Pharisaei autem audientes dixerunt: hic non eiicit daemones, nisi in Beelzebub principe daemoniorum. [n. 1009]
12:25 And Jesus knowing their thoughts, said to them: every kingdom divided against itself will be made desolate: and every city or house divided against itself will not stand. [n. 1010]
12:25 Iesus autem sciens cogitationes eorum, dixit eis: omne regnum divisum contra se desolabitur: et omnis civitas vel domus divisa contra se non stabit. [n. 1010]
12:26 And if satan cast out satan, he is divided against himself: how then will his kingdom stand? [n. 1012]
12:26 Et si satanas satanam eiicit, adversus se divisus est; quomodo ergo stabit regnum eius? [n. 1012]
12:27 And if I by Beelzebub cast out devils, by whom do your children cast them out? Therefore they will be your judges. [n. 1014]
12:27 Et si ego in Beelzebub eiicio daemones, filii vestri in quo eiiciunt? Ideo ipsi iudices vestri erunt. [n. 1014]
12:28 But if I by the Spirit of God cast out devils, then is the kingdom of God come upon you. [n. 1016]
12:28 Si autem ego in Spiritu Dei eiicio daemones, igitur pervenit in vos regnum Dei. [n. 1016]
12:29 Or how can anyone enter into the house of the strong, and plunder his vessels, unless he first bind the strong? And then he will plunder his house. [n. 1017]
12:29 Aut quomodo potest quisquam intrare in domum fortis, et vasa eius diripere, nisi prius alligaverit fortem? Et tunc domum illius diripiet. [n. 1017]
12:30 He who is not with me, is against me: and he who does not gather with me, scatters. [n. 1020]
12:30 Qui non est mecum, contra me est: et qui non congregat mecum, spargit. [n. 1020]
12:31 Therefore I say to you: every sin and blasphemy will be forgiven men, but the blasphemy of the Spirit will not be forgiven. [n. 1023]
12:31 Ideo dico vobis: omne peccatum et blasphemia remittetur hominibus; Spiritus autem blasphemia non remittetur. [n. 1023]
12:32 And whoever will speak a word against the Son of man, it will be forgiven him: but he who will speak against the Holy Spirit, it will not be forgiven him, neither in this world, nor in the world to come. [n. 1025]
12:32 Et quicumque dixerit verbum contra Filium hominis, remittetur ei; qui autem dixerit contra Spiritum Sanctum verbum, non remittetur ei neque in hoc saeculo, neque in futuro. [n. 1025]
12:33 Either make the tree good and its fruit good: or make the tree evil, and its fruit evil. For by the fruit the tree is known. [n. 1034]
12:33 Aut facite arborem bonam, et fructum eius bonum, aut facite arborem malam, et fructum eius malum: siquidem ex fructu arbor agnoscitur. [n. 1034]
12:34 O generation of vipers, how can you speak good things, whereas you are evil? For out of the abundance of the heart the mouth speaks. [n. 1037]
12:34 Progenies viperarum, quomodo potestis bona loqui, cum sitis mali? Ex abundantia enim cordis os loquitur. [n. 1037]
12:35 A good man out of a good treasure brings forth good things: and an evil man out of an evil treasure brings forth evil things. [n. 1040]
12:35 Bonus homo de bono thesauro profert bona, et malus homo de malo thesauro profert mala. [n. 1040]
12:36 But I say unto you, that every idle word that men will speak, they will render an account for it in the day of judgment. [n. 1043]
12:36 Dico autem vobis, quoniam omne verbum otiosum quod locuti fuerint homines, reddent rationem de eo in die iudicii. [n. 1043]
12:37 For by your words you will be justified, and by your words you will be condemned. [n. 1045]
12:37 Ex verbis enim tuis iustificaberis, et ex verbis tuis condemnaberis. [n. 1045]
1006. Above, the Lord drove back those who were falsely accusing both his teaching and his life; but here he drives back those who slander his miracles. And
1006. Supra repulit Dominus eos qui calumniabantur et suae doctrinae, et suae vitae, hic vero repellit eos qui suis miraculis detrahunt. Et
first, a miracle is set down;
primo ponitur miraculum;
second, the perversity of those slandering;
secundo perversitas detrahentium;
third, their refutation.
tertio confutatio eorum.
The second is at and all the multitudes were amazed. The third is at and Jesus knowing their thoughts.
Secunda ibi et stupebant omnes etc.; tertia ibi Iesus autem et cetera.
Concerning the miracle, two things are set down:
Circa miraculum duo ponuntur.
first, the manifold infirmity;
Primo ponitur multiplex infirmitas;
second, the perfect healing, at and he healed him, so that he spoke and saw.
secundo perfecta curatio, ibi et curavit eum, ita ut loqueretur, et videret.
1007. So it says, then was offered to him one possessed with a devil, blind and dumb. This is written about in Luke under different words (Luke 11:14). But it is not unfitting that what is recounted in one be touched upon in another. This man signifies the gentiles, or a sinner, who has a demon insofar as he is a slave, because he who sins is a slave to sin (John 8:34). He is blind, deprived of the light of grace; hence, we have groped for the wall, and like the blind we have groped as if we had no eyes (Isa 59:10). Likewise, he is mute about the confession of faith. I was dumb, and was humbled, and kept silence from good things (Ps 38:3). And in another place: because I was silent my bones grew old (Ps 31:3).
1007. Dicit ergo tunc oblatus est ei homo daemonium habens. De hoc habetur Lc. XI, 14 sub aliis verbis. Sed non est inconveniens; quod recitatur in uno, subticetur in alio. Per istum significatur gentilitas, vel peccator, qui daemonium habet inquantum servus, quia qui facit peccatum, servus est peccati, Io. VIII, 34. Iste est caecus privatus lumine gratiae; unde Is. LIX, 10: palpavimus sicut caeci parietem, et quasi absque oculis attrectavimus et cetera. Item mutus a confessione fidei. In Ps. XXXVIII, 3: obmutui, et silui a bonis et cetera. Et alibi: quoniam tacui, inveteraverunt ossa mea.
1008. There follows the perfect healing: and he healed him, by expelling the muteness so that he spoke, and by expelling the blindness so that he saw. Hence perfect health is given; who forgives all your iniquities: who heals all your diseases (Ps 102:3). Hence he left him neither blind nor mute.
1008. Sequitur perfecta curatio et curavit eum, expellendo mutitatem, ita ut loqueretur; expellendo caecitatem, ita ut videret. Unde datur perfectio sanitatis; Ps. CII, 3: qui propitiatur omnibus iniquitatibus tuis, qui sanat omnes infirmitates tuas. Unde illum non dimisit nec caecum, nec mutum.
1009. There follows the effect of the miracle, namely the wonderment of the crowds, and all the multitudes were amazed. Likewise, their confession; hence they said, i.e., they confessed, is not this the Son of David? It had been promised in the prophets that the Christ would be born of the seed of David; I will raise up to David a just branch (Jer 23:5). But what was said above seems to be fulfilled, you have hidden these things from the wise and prudent, and have revealed them to the little ones (Matt 11:25). Hence the crowds confessed, but the Pharisees hearing it, said: this man does not cast out the devils except by Beelzebub the prince of the devils, who is the god of Accaron, as is written, who is called the god of flies because of the most shameful rite of sacrificed blood, on account of which many flies gathered around (2 Kgs 1:16). So they believed that this demon was the prince of demons, and for this reason they believed that one could cast out demons in his power; I will go therefore to the great men, and I will speak to them (Jer 5:5). And a little later, and behold these have together broken the yoke more, and have burst the bonds.
1009. Sequitur effectus miraculi, scilicet turbarum admiratio, et stupebant omnes turbae et cetera. Item eorum confessio; unde dicebant, idest confitebantur, numquid iste est Filius David? Promissum erat in prophetis, quod Christus de semine David nasceretur; Ier. XXIII, 5: suscitabo David germen iustum. Sed videtur impletum, quod supra dictum est cap. XI, 25: quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis et cetera. Unde turbae confitebantur. Pharisaei autem videntes dixerunt: hic non eiicit daemonia, nisi in Beelzebub, qui est Deus Accaron, ut habetur IV Reg. I, 16, qui dicitur Deus muscarum propter turpissimum ritum sanguinis immolatitii, ratione cuius multae muscae congregabantur. Ideo credebant illum daemonem principem daemoniorum, ideo credebant in potestate illius posse eiici daemonia; Ier. V, 5: ibo ad optimates, et loquar eis. Et paulo post, et ecce magis hi simul confregerunt iugum, ruperunt vincula.
1010. And Jesus knowing their thoughts. In this part, the Lord drives back those who slander.
1010. Iesus autem sciens cogitationes eorum et cetera. In parte ista repellit Dominus detrahentes.
And first, he argues against what was said;
Et primo arguit contra dicta;
second, against those who said it, there therefore I say to you.
secundo contra dicentes, ibi ideo dico vobis: et cetera.
He refutes what was said by four arguments.
Dictum redarguit quadruplici argumento.
The second is at and if satan cast out satan;
Secundum ibi et si satanas satanam et cetera.
the third, at or how can anyone enter into the house of the strong;
Tertium autem ibi quomodo ergo et cetera.
the fourth, at he who is not with me.
Quartum ibi qui non est et cetera.