Lecture 4
Lectio 4
Casting out of devils into swine
Eiciens diabolorum in porciis
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]
8:28 Et cum venisset Iesus trans fretum in regionem Gerasenorum, occurrerunt ei duo habentes daemonia de monumentis exeuntes, saevi nimis, ita ut nemo posset transire per viam illam. [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]
8:29 Et ecce clamaverunt, dicentes: quid nobis et tibi, Iesu, Fili Dei? Venisti huc ante tempus torquere nos? [n. 733]
8:30 And there was, not far from them, a herd of many swine feeding. [n. 735]
8:30 Erat autem non longe ab illis grex multorum porcorum pascens. [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]
8:31 Daemones autem rogabant eum dicentes: si eicis nos hinc, mitte nos in gregem porcorum. [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]
8:32 Et ait illis: ite. At illi exeuntes abierunt in porcos. Et ecce magno impetu abiit totus grex per praeceps in mare, et mortui sunt in aquis. [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]
8:33 Pastores autem fugerunt, et venientes in civitatem nuntiaverunt haec omnia, et de his qui daemonia habuerant. [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]
8:34 Et ecce tota civitas exiit obviam Iesu; et viso eo rogabant eum, ut transiret a finibus eorum. [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
730. Sequitur et cum venisset Iesus trans fretum. Quia posita sunt miracula, quibus dominus liberavit multos a periculis exterioribus; hic ponuntur miracula, quibus fit liberatio a periculis interioribus, sive spiritualibus. Et
first, the miracle is set down;
primo ponitur miraculum;
second, the effect, at but going out they went into the swine.
secundo effectus, ibi at illi exeuntes abierunt in porcos.
And concerning the first,
Et circa primum
first is shown the malice of the demons as regards the ferocity which they practice in men;
primo ostenditur malitia daemonum quantum ad saevitiam quam in homines exercent;
second, as regards impatience, at and behold, they cried out;
secundo quantum ad impatientiam, ibi et ecce clamaverunt etc.;
third, as regards wickedness, because they harmed the brute animals, at and the devils beseeched him.
tertio quantum ad nequitiam, quia animalibus brutis nocuerunt, ibi daemones autem rogabant eum et cetera.
Concerning the first,
Circa primum
first the place is described;
primo locus describitur;
second, the ferocity of the demons.
secundo saevitia daemonum declaratur.
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.
731. Erat quaedam regio quae dicebatur regio Gerasenorum. Gerasa interpretatur ‘colonum eiiciens’ vel ‘advena appropinquans’ quia prope gentiles. Occurrerunt ei duo habentes daemonia. Ostenditur saevitia, primo quia opprimebant eos; secundo quia homines decipere nitebantur.
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.
Sed quaeritur quare alii evangelistae non faciunt mentionem nisi de uno; iste de duobus. Dicendum quod sine dubio duo fuerunt; sed unus fuit magis famosus.
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.
732. Et erant saevi, quia nocebant non solum corporaliter, sed etiam spiritualiter. Unde in monumentis habitabant, ut inducerent hominibus terrorem. Unde error fuit, quem quidam posuerunt, quod daemones aliquam animam reducerent in corpus mortuum, ut legitur de Simone mago; sed hoc nihil erat, sed fingebant daemones ad homines decipiendum. Unde dicit Porphyrius, quod genus daemonum est fallax. Unde isti magi maxime utuntur corporibus mortuorum: quare habitabant daemones in sepulcris; Is. LXV, 4: qui habitant in sepulcris, et in delubris idolorum dormiunt. Erant enim tam saevi, ut nemo posset transire per viam illam: quia in via hac qua ambulabam, absconderunt superbi laqueum mihi, Ps. CXLI, 4, superbi, idest daemones.
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).
733. Sed ostenditur eorum impatientia, quia Christi praesentiam non ferebant; unde dicitur clamaverunt: et in hoc ostenditur impatientia; Is. LXV, 14: clamabitis prae dolore cordis, et prae contritione spiritus ululabitis. Item fatentur Dei potentiam dicentes quid nobis et tibi, Iesu Fili Dei? Vere nihil, quia nulla convenientia Christi ad Belial.
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.
Sed quare hoc dicebant? Quia graviter puniebant homines: et audierant, quia Christus deberet eis potestatem amovere. Unde voluerunt dicere: et si aliis nocuimus, tibi non nocuimus, quare non debes nos gravare. Item confitentur Filium Dei. Et in hoc confunduntur Ariani, quia si non sanctis credunt, saltem daemonibus credant.
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).
Sed contra, quia videtur quod non cognoverunt eum: quia I ad Cor. II, 8: si cognovissent, numquam Regem gloriae crucifixissent et cetera.
But one should say that when the Lord wished, he showed his humanity such that he hid himself from them.
Sed dicendum, quod quando Dominus volebat, humanitatem ostendebat, ita quod se eis occultabat.
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.
734. Quare venisti ante tempus torquere nos? Sciunt daemones quod in die iudicii daemones debent suscipere maius tormentum cum dicetur ite maledicti, in ignem aeternum. Item credunt aliqui quod daemones usque in diem iudicii non patiuntur poenam sensus, sed poenam damni: et hoc pro isto verbo quia venisti ante tempus. Sed contra hoc est quod dicit Damascenus: hoc hominibus mors, quod angelis casus. Sed homines cum moriuntur, statim recipiunt poenam sensus, sic angeli qui ceciderunt. Quidam dicunt quod ignem suum semper secum portant.
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.
Sed quomodo potest hoc fieri, quia iste ignis corporeus est? Dicendum, quod licet hic ignis sit corporalis, habet tamen aliquid spirituale: unde cruciat per modum cuiusdam alligationis; spiritus enim excedit naturam corporis, sed Deus alligat spiritus corporibus; sicut cum alligatur anima corpori, dat corpori ut moveatur secundum voluntatem animae: sicut si datur aliqua praelatura alicui in aliqua ecclesia, ipso non existente in eadem; sic licet iste ignis sit corporeus, ratione spiritualitatis potest agere.
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.
Torquere nos et cetera. Magnum tormentum reputant quod non possint hominibus nocere. Sed si essent in inferno, non possent ita nocere; et ita tormentum eis magnum est intrare in infernum.
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.
735. Erat autem non longe ab eis grex multorum porcorum pascens. Hic tangitur malitia, quia non solum hominibus nocent, sed et brutis. Grex porcorum: unde patet quod hoc non erat in Iudaea, quia Iudaei non utuntur porcis.
736. If you cast us out from here, send us into the herd of swine.
736. Si eiicis nos, mitte nos in porcos.
And why did they not ask that he send them into men? Because they saw that he was concerned about the cure of men.
Sed quare non petierunt quod mitteret eos in homines? Quia ipsi videbant eum sollicitum circa curam hominum.
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).
Sed quare in greges porcorum? Quia erant magis vicini. Item quia est animal valde immundum. Unde ad designandam immunditiam permisit intrare in porcos: et hoc videtur significari Iob XL, 22: numquid multiplicabit ad te preces, aut loquetur tibi mollia?
737. Christ’s concession follows, and he said to them: go.
737. Sequitur Christi concessio et ait illis: ite et cetera.
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.
Sed videtur Dominus audisse daemones. Dicendum quod non audivit; sed ex sua sapientia sic fieri permisit, et ordinavit, ut ostendatur malitia daemonum, quia nisi Dominus cohiberet, ita ruerent in homines, sicut ruerunt in porcos. Sed quando Dominus permittit aliquid daemonibus, non totaliter permittit sed imponit eis fraenum, ut in Iob II, 6. Unde ad hoc designandum permisit eos ruere in porcos. Item ad designandum quod nihil possunt nisi ex Dei permissione. Item ut homo suam dignitatem cognosceret, cum ad salutem unius hominis tot millia porcorum permiserit interfici.
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).
738. Sequitur executio mandati et magno impetu abiit totus grex per praeceps in mare; in quo denotatur quod nullus a diabolo totaliter potest extingui, nisi porcum se exhibeat, idest totaliter immundum. Unde habetur Apoc. XVIII, 21: hoc impetu mittetur Babylon civitas illa magna; II Petri II, 13: hi velut irrationabilia pecora peribunt, percipientes mercedem iniustitiae et cetera.