Mark § 19

And they came to the other side of the sea, into the country of the Gerasenes. Gerasa is a notable city of Arabia beyond the Jordan, attached to the mountain of Gilead, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were cast. It signifies, however, the nation of the Gentiles, which after the slumber of the passion and the glory of his resurrection, the Savior deigned to visit through the preachers he sent. Hence Gerasa, or Gergesenes (as some read), well interprets as "casting out the colonist," or "the approaching stranger"; namely, indicating that the gentile people both expelled the hostile inhabitant from their heart and who were far, became near by the blood of Christ.

(in Marc. 2, 21) Geraza is a noted town of Arabia, across the Jordan, near mount Galaad, which the tribe of Manasseh held, not far from the lake of Tiberias, into which the swine were precipitated.

(ubi sup.) Mystically, however, Gerasa or Gergese, as some read it, is interpreted casting out a dweller or a stranger approaching, because the people of the Gentiles both expelled the enemy from the heart, and he who was afar off is made near.

(Vict. Ant. e Cat. in Marc.) Nevertheless the exact reading contains neither Gadarenes, nor Gerasines, but Gergesenes. For Gadara is a city of Judæa, which has no sea at all about it; and Geraza is a city of Arabia, having neither lake nor sea near it. And that the Evangelists may not be thought to have spoken so manifest a falsehood, well acquainted as they were with the parts around Judæa, Gergese, from which come the Gergesenes, was an ancient city, now called Tiberias, around which is situated a considerable lake. It continues, And when he was come out of the ship, immediately there met him, &c.

In the more correct manuscripts it reads: "to the country of the Gergesenes."

(de Con. Evan. 2. 24) Though Matthew says that there were two, Mark and Luke mention one, that you may understand that one of them was a more illustrious person, concerning whose state that country was much afflicted.

And when he had come out of the ship, immediately a man with an unclean spirit met him from the tombs, who had his dwelling among the tombs. This man, who was vexed by an unclean spirit and was mad to the Lord but soon to be healed, holds the figure of the gentile people, who, up to the time of the Lord's incarnation, deluded by demonic doctrines, worshiped idols as God. He had his dwelling among the tombs because he delighted in dead works, that is, in sins. For what are the bodies of the faithless if not certain sepulchres of the dead, in which the word of God does not dwell, but a soul dead in sins is enclosed?

(ubi sup.) Who dwelt in the tombs, because they delighted in dead works, that is, in sins; who were ever raging night and day, because whether in prosperity or in adversity, they were never free from the service of malignant spirits: again, by the foulness of their works, they lay as it were in the tombs, in their lofty pride, they wandered over the mountains, by words of most hardened infidelity, they as it were cut themselves with stones. But he said, My name is Legion, because the Gentile people were enslaved to divers idolatrous forms of worship. Again, that the unclean spirits going out from man enter into swine, which they cast headlong into the sea, implies that now that the people of the Gentiles are freed from the empire of demons, they who have not chosen to believe in Christ, work sacrilegious rites in hidden places.

(Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28) Or else, Mark and Luke relate what was most worthy of compassion, and for this reason they put down more at length what had happened to this man; for there follows, no man could bind him, no, not with chains. They therefore simply said, a man possessed of a devil, without taking heed to the number; or else, that he might show the greater virtue in the Worker; for He who had cured one such, might cure many others. Nor is there any discrepancy shown here, for they did not say that there was one alone, for then they would have contradicted Matthew. Now devils dwelt in tombs, wishing to convey a false opinion to many, that the souls of the dead were changed to devils.

Here again the demoniac is the people of the Gentiles, in a most hopeless case, bound neither by the law of nature, nor of God, nor by human fear.

Or they are choked in hell without any touch of mercy by the rushing on of an early death; which evils many persons thus avoid, for by the scourging of the fool, the wise is made more prudent.

Matthew says that there were two demoniacs (Mt. 8:32), while Mark and Luke (Lk. 8:26–33) speak of one. These latter chose the more fierce of them and narrate about him. The demoniac goes and confesses Christ as the Son of God. Since those who were on the ship were uncertain about who He was, the most reliable testimony about Him follows from His enemies, I mean the demons.

Those who were in the ship enquired among themselves, What manner of man is this? and now it is made known Who He is by the testimony of His enemies. For the demoniac came up confessing that He was the Son of God. Proceeding to which circumstance the Evangelist says, And they came over unto the other side, &c.

Behold where is he, who was promised all the glories of this world, found to dwell—where?—in the tombs! Compassed about with the putrid rottenness of dead bodies.

Then a man bereft of reason, dwelling in sepulchral caves, Bound with cruel and grinding fetters and with raging frenzy torn, Rushes forth and kneels in worship, as the saving Christ draws near.

And no one was able to bind him anymore, not even with chains, for he had often been bound with fetters and chains, and he had torn the chains apart and smashed the fetters: and no one could tame him. By chains and fetters are signified the severe and hard laws of the Gentiles, by which sins are restrained even in their republic. And with the chains broken (as Luke writes), he was driven by the demon into the wilderness, who, having also transgressed those laws, was led by desire to those crimes that already exceeded common custom.

"Neither could anyone tame him." Give me a reprobate who is impetuous, foul-mouthed and overbearing. With few words the Lord will render him as gentle as a lamb. Give me one who is covetous, avaricious, grasping. The Lord will restore him to liberality, and he will dispose of his resources bountifully of his own hand. Show me one who trembles at the idea of pain and of death, and soon I will show you one who has learned to disdain crosses, flames and the bull of Perillus. Even one who is sensual, adulterous and gluttonous can be made sober, chaste and abstinent.

And always, night and day, he was in the tombs and in the mountains, crying out and cutting himself with stones. Always, night and day, the demoniac raged because paganism, whether struggling with the adverse circumstances of things or any peace and prosperity of a flattering world might smile, he never knew how to shake off the yoke of serving evil spirits from the neck of his mind. Through the foulness of his deeds, he lay as if in the tombs, wandered on the mountain peaks through the act of pride, and through the words of the hardest infidelity, as if frenziedly seizing stones, he cut himself. But with John the Baptist bearing witness, the Lord raised children for Abraham from the stones, while he turned the hard hearts of infidels to the grace of piety.

The demoniac lived among the tombs, because the demon wanted to instill through this the false idea that the souls of the dead become demons, which one must by no means believe.

But seeing Jesus from afar, he ran and worshipped him, and crying out with a loud voice, he said: What do you have to do with me, Jesus, Son of the Most High God? How great is the madness of Arius to believe Jesus is a creature and not God, whom the demons believe to be the Son of the Most High God and tremble! What impiety of the Jews it is to say that he cast out demons by the prince of demons, whom the demons themselves confess to have nothing in common with him! This very thing that they shouted in the frenzy of the demoniac then, they did not cease to say and confess later in the shrines of idols, namely that Jesus is the Christ, the Son of the Most High God, and that they have no peace or fellowship with him.

(non occ.) Now the assembly of the devils had prepared itself to resist the Divine power. But when He was approaching Who had power over all things, they proclaim aloud His eminent virtue. Wherefore there follows, But when he saw Jesus afar off, he ran and worshipped him, saying, &c.

Obviously he would not be expelling evil spirits and pillaging idols if he were impotent, for the evil spirits would not obey one who was impotent. If, on the other hand, the very naming of him drives them forth, he clearly is not powerless. The spirits especially see through what is unseen by human eyes. They could tell if Christ was vulnerable and refuse him any obedience at all. As it is, what human disbelief doubts, the evil spirits see clearly: that he is God. For that reason they flee from him and fall at his feet, still crying out even as they once cried when he was in the body, "We know who you are, the holy one of God," and, "Ah, what have I in common with you, Son of God? I implore you, do not torment me."

I adjure you by God, do not torment me. For he was saying to him: Come out of the man, unclean spirit. The enemy of human salvation considers it no small torment to cease harming a man, and the longer he used to possess him, the harder he agrees to let him go. Hence, it must be earnestly studied that if at any time, as humans, we are overcome by the devil, we should immediately strive to escape his snares, lest, by resisting his strength somewhat tardily, it becomes more laborious at some point to expel him.

(ubi sup.) And how great is the impiety of the Jews, to say that He cast out devils by the prince of the devils, when the very devils confess that they have nothing in common with Him.

(non occ.) See how the devil is divided between two passions, fear and audacity; he hangs back and prays, as if meditating a question; he wishes to know what he had to do with Jesus, as though he would say, Do you cast me out from men, who are mine?

Yes, he is recognized by demons, drives out demons, drowns deep a legion of spirits and sees the prince of demons falling like lightning. He is stoned, yet not hit; he prays yet he hears prayer. He weeps, yet he puts an end to weeping. He asks where Lazarus is—he was man; yet he raises Lazarus—he was God.

(Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28) Then praying to Him, he subjoins, I adjure thee by God, that thou torment me not. For he considered being cast out to be a torment, or else he was also invisibly tortured. For however bad the devils are, they know that there awaits them at last a punishment for their sins; but that the time of their last punishment was not yet come, they full well knew, especially as they were permitted to mix among men. But because Christ had come upon them as they were doing such dreadful deeds, they thought that, such was the heinousness of their crimes, He would not wait for the last times, to punish them; for this reason they beg that they may not be tormented.

The demons consider it a torment to come out of a man, which is why they said: "do not torment us," that is, do not cast us out of our dwelling, that is, out of the man. On the other hand, they thought that the Lord would no longer tolerate them because of their excessive audacity, but would immediately deliver them to torment, and therefore they begged Him not to torment them.

And he pleaded with Him greatly, that He would not send them out of the region. In the Gospel of Luke, it is written thus: And they begged Him not to command them to go into the abyss. Therefore, the demons knew that at some time in the future they would be sent into the abyss by the coming of the Lord, not foreseeing the future themselves, but recalling what the prophets had said about them. And so, the glory of the Lord's coming, which they marveled at, they feared would extend to their own condemnation.

(Vict. Ant. e Cat. in Marc.) Luke, however, says, into the abyss. (Luke 8:3.) For the abyss is the separation of this world, for devils deserve to be sent into outer darkness, prepared for the devil and his angels. This Christ might have done, but He allowed them to remain in this world, lest the absence of a tempter should deprive men of the crown of victory.

(de Con. Evan. ii. 24) What Mark here says, that the herd was about the mountain, and what Luke calls on the mountain, are by no means inconsistent. For the herd of swine was so large, that some part were on the mountain, the rest around it. It goes on: And the devils besought him, saying, Send us into the swine, that we may enter into them.

There was a large herd of pigs feeding near the mountain. And the spirits implored him, saying: Send us into the pigs, that we may enter them. And Jesus immediately granted them. Therefore, he allowed what they were asking for, that through the destruction of the pigs, an occasion for salvation might be offered to humans. For the shepherds, witnessing these things, immediately reported them to the city. Let the Manichaean be ashamed. If the souls of humans and beasts are from the same substance and author, how can two thousand pigs be drowned for the salvation of one person? In their destruction, however, men who are unclean, devoid of voice and reason, are judged figuratively, who, feeding on the mountain of pride, delight in filthy actions. For demons can dominate over such through the worship of idols. For unless someone lives like a pig, the devil will not take power over him, or only to test him, but not even to destroy him.

This ("substance"), accordingly, he "squandered; "having been cast by his moral habits far from the Lord, amid the errors and allurements and appetites of the world, where, compelled by hunger after truth, he handed himself over to the prince of this age. He set him over "swine," to feed that flock familiar to demons, where he would not be master of a supply of vital food, and at the same time would see others (engaged) in a divine work, having abundance of heavenly bread.

For this is what follows, "But deliver us from the wicked one," that is, do not lead us into temptation by giving us up to the wicked one, for then are we delivered from the power of the devil, when we are not handed over to him to be tempted. Nor would the devil's legion have had power over the herd of swine unless they had got it from God; so far are they from having power over the sheep of God.

The devils entered not into the swine of their own will, but their asking for this concession, was, that it might be shown that they cannot hurt men without Divine permission. They did not ask to be sent into men, because they saw that He, by whose power they were tortured, bore a human form. Nor did they desire to be sent into the flocks, for they are clean animals offered up in the temple of God. But they desired to be sent into the swine, because no animal is more unclean than a hog, and devils always delight in filthiness. It goes on: And forthwith Jesus gave them leave.

The demons begged the Lord not to send them out of the country, but to let them into the herd of swine.

And the unclean spirits, coming out, entered into the pigs, and with great force, the herd rushed into the sea, about two thousand of them, and were drowned in the sea. This signifies that once the Church is glorified and the people of the Gentiles are freed from the domination of demons, those who refused to believe in Christ engage in their sacrilegious rites in secluded places, submerged in blind and profound curiosity. And it should be noted that the unclean spirits would not have gone into the pigs unless the gentle Savior had granted it to those who were asking, whom he could certainly consign to the abyss. Wishing to teach us something necessary, namely, that they were much less able to harm humans by their own power, who could not even harm any kind of cattle. This power, however, the good God can give us by hidden justice, he cannot give unjustly.

(ubi sup.) And He gave them leave, that by the killing of the swine, the salvation of men might be furthered.

I asked this too, whether Paradise was sufficient in size for all the righteous to live there. I asked about what is not written in Scripture, but my instruction came from what is written there: "Consider the man in whom there dwelt a legion of all kinds of demons. They were there although not apparent, for their army is of a stuff finer and more subtle than the soul itself. That whole army dwelt in a single body. A hundred times finer and more subtle are the bodies of the righteous when they are risen at the resurrection. They resemble the mind that is able, if it so wills, to stretch out and expand, or, should it wish, to contract and shrink, so as either to focus on one place or to expand to encompass all places. Listen and learn: A lamp with thousands of rays can exist in a single house. Ten thousand scents can exist in a single blossom. Though located in a small space, they have ample room to extend themselves. So it is with Paradise: though full of spiritual beings, it is amply spacious for their habitation."

Was it just that two thousand swine perished so one soul might be saved? One seeking purity of heart had best not become preoccupied with the natural prerogative of the demonic legion or animals. It is better that each single reader reflect upon his own soul, his own way of life, and the rarity of true excellence. Remember when the whole of Judea was led into captivity when Nebuchadneser came, and thousands were displaced into Babylonia as prisoners—Jeremiah alone was left praising God. And they threw him into a muddy cistern. Nevertheless, the soul of this one man was more decisive for the destiny of Israel than all the rest.

It need not disturb anyone that by the Lord's command two thousand swine were slain by the agency of demons, since those who witnessed the miracle would not have believed that so great a multitude of demons had gone out of the man unless an equally vast number of swine had rushed to ruin, showing that it was a legion that impelled them. THE LIFE OF ST.

He did this so that you might know that the demons would have done the same thing to human beings and would have drowned them if God had allowed them to do so. But he restrained the demons, stopped them, and allowed them to do no such thing. When their power was transferred to the swine, it became clear to all witnesses what they would have done to persons. From this we learn that if the demons had the power to possess swine, they also could have possessed humans.

Driven forth, the wily demons, legion named that evil scourge, Seize upon the sordid foulness of a herd of filthy swine And into the muddy waters plunge themselves with maddened beasts.

(Vict. Ant. e Cat. in Marc.) He wished to show publicly the fury which devils entertain against men, and that they would inflict much worse things upon men, if they were not hindered by Divine power; because, again, His compassion would not allow this to be shown on men, He permitted them to enter into the swine, that on them the fury and power of the devils might be made known. There follows: And the unclean spirits went out.

The devil's legion would not have had power over the herd of swine unless they had gotten it from God. Thus they are far from having power over the sheep of God. Even the bristles of the swine were counted by God, just as were the hairs of the heads of the just. The devil, it must be admitted, seems indeed to have power—in this case really his own—over those who do not belong to God. In relation to God the idolatrous nations are all counted as a drop in the bucket, as dust on the threshing floor, as spittle in the mouth, and so thrown open to the devil as if they were a free possession. But the devil has no power over those who belong to the household of God, and cannot treat them as if they were his own. The cases marked out in Scripture show when and for what reasons he may touch the faithful. Indeed to vindicate faith, the power of trial of a believer is sometimes temporarily granted to the devil to test and challenge faith. Or to elicit repentance the sinner may be temporarily handed over to the devil as though he were an executioner to whom belonged the inflicting of punishment, as we see in the case of Saul.

He agrees to this. Since our life is a warfare, the Lord did not wish to remove the demons from it, so that through their struggle against us they might make us more skilled. He permits them to enter the swine so that we may know that just as they did not spare the swine, so they would not have spared that man either, had the power of God not preserved him. For the demons, being hostile to us, would immediately destroy us if God did not protect us. Therefore, know that demons have no power even over swine, and still less over people, unless God permits it. But know also this: that into people who live like swine and wallow in the mire of sensual pleasures, demons enter and cast them down from the precipices of perdition into the sea of this life, and they drown.

Or by this it is signified that devils enter into those men, who live like swine, rolling themselves in the slough of pleasure; they drive them headlong into the sea down the precipice of perdition, into the sea of an evil life where they are choked.

But those who fed them fled, and reported it in the city and in the fields. That the shepherds of the pigs, fleeing, reported these things, signifies that even some leaders of the impious, although they flee from the Christian law, nonetheless proclaim its power among the nations with awe and wonder.

And they went out to see what had happened. And they came to Jesus and saw the man who had been possessed by demons sitting, clothed and in his right mind, and they were afraid, etc. It is written in the Gospel of Luke, "Sitting at his feet." It signifies that the multitude, delighted by their old life, honors indeed but does not want to endure the Christian law, saying that they cannot fulfill it, yet admiring the faithful people who have been healed from their former lost way of life. To sit at the Lord's feet is for him from whom demons had exited, just as those corrected from sins with fixed intention of the mind, to stare at the tracks of their Savior which they follow. To be clothed again is to receive with a sound mind the pursuit of virtues that the insane had lost. This figure fits aptly with that parable of the Lord in which the prodigal and extravagant son, returning to the father, is immediately dressed in the first robe with a ring, clearly indicating that whoever truly repents with a heart for what was lost can, by the grace given by Christ, recover the first works of righteousness they had fallen from, along with the ring of unbroken faith.

But the herdsmen also took to flight, lest they should perish with the swine, and spread the same fear amongst the inhabitants of the town. Wherefore there follows: And they that fed them, &c.

After this, let the deacon say: Go out, catechumens, in peace. And after they have gone out, let him say: You energumens, afflicted with unclean spirits, pray, and let us all earnestly pray for them, that God, the lover of humankind, through Christ, may rebuke the unclean and wicked spirits, and deliver the faithful from the dominion of the adversary. May he that rebuked the legion of demons, and the devil, the prince of wickedness, even now rebuke these demons which have turned away from piety. May God deliver his own workmanship from their power, and cleanse those creatures which he has with great wisdom created.

Struck by the miracle, the inhabitants of that city came out to Jesus, and having heard the details, they were even more frightened.

The necessity of their loss, however, brought these men to the Saviour; for frequently when God makes men suffer loss in their possessions, he confers a benefit on their souls. Wherefore it goes on: And they came to Jesus, and see him that was tormented by the devil, &c. that is, at the feet of Him from whom he had obtained health; a man, whom before, not even chains could bind, clothed and in his right mind, though he used to be continually naked; and they were amazed; wherefore it says, And they were afraid.

This miracle then they find out partly by sight, partly by words; wherefore there follows: And they that saw it told them.

And they began to ask him to depart from their region. The Gerasenes, aware of their own frailty, judged themselves unworthy of the Lord's presence, not grasping the word of God, nor yet able to bear the weight of wisdom with their still weak minds. This is also read to have happened to Peter himself upon seeing the miracle of the fish: and to the widow of Zarephath, who recognized that her hospitality was blessed by the presence of the blessed Elijah, nonetheless felt burdened, saying: "What do you have against me, man of God? You have come to me to bring my sin to remembrance and to kill my son" (1 Kings 17).

(ubi sup.) Or else, conscious of their own frailty, they judged themselves unworthy of the presence of the Lord. It goes on: And when he was going to the ship, he that had been tormented, &c.

Therefore they also begged Jesus to depart from their region. They were afraid of suffering something even greater. Having lost the swine and grieving over this loss, they refuse even the presence of the Lord.

But amazed at the miracle, which they had heard, they were afraid, and for this reason they beseech him to depart out of their borders; which is expressed in what follows: And they began to pray him to depart out of their coasts; for they feared lest some time or other they should suffer a like thing: for, saddened at the loss of their swine, they reject the presence of the Saviour.

And when he was entering the ship, the man who had been vexed by the demon began to beseech him that he might be with him; and he did not admit him, but said to him: Go to your house, to your own people, and announce to them how much the Lord has done for you, and has had mercy on you. These words can rightly be understood from that saying of the Apostle when he says: To dissolve and to be with Christ is far better, but to remain in the flesh is necessary for your sake (Philippians 1); so that everyone understands that after the remission of sins, one should return to a good conscience and serve the Gospel, for the salvation of others too, so that afterwards he may rest with Christ, and not neglect the ministering suitable to the redemption of the brethren, by wanting too prematurely to be with Christ. But when Matthew mentions two being healed from the legion of demons, whereas Mark and Luke mention one, you should understand that one of them was a person of some higher and more renowned position, whom that region grieved most deeply for, and for whose salvation they were most anxious. This is what the two Evangelists, wanting to indicate, decided to mention only him, whose fame from that deed had spread more widely and more famously. But also, the climax of the allegory agrees, because just as one possessed by a demon, in the same way two gentile peoples do not inconveniently express the type. For when Noah generated three sons, only the family of one was received into the possession of God, from the remaining two, different nations who were enslaved to idols were procreated.

(ubi sup.) But that the Lord did not admit him, though he wished to be with Him, signifies, that every one after the remission of his sins should remember that he must work to obtain a good conscience, and serve the Gospel for the salvation of others, that at last he may rest in Christ.

(Mor. 6, 37) For when we have perceived ever so little of the Divine knowledge, we are at once unwilling to return to human affairs, and seek for the quiet of contemplation; but the Lord commands that the mind should first toil hard at its work, and afterwards should refresh itself with contemplation.

On the contrary, the demoniac asked Him for permission to be with Him, as he feared that the demons, finding him alone, might enter into him again.

For he feared lest some time or other the devils should find him, and enter into him a second time.

Behold, a legion hurls headlong the swine Of Gerasenes, and once enchained in tombs, It loudly grunts with pain. From lips possessed It had cried out: "O Jesus, Son of God, Offspring of David's royal line, we know Who you are and why you have come, what power Expels us, at your coming filled with dread." Has not this voice, Judea, reached your ears? True, but it has not pierced your darkened mind And, driven back, has from the threshold fled. Now sets the evening sun, where he who beholds The rosy dawn beholds the Lord's advent. The fervent gospel word Has thawed the Scythian frosts and Hyrcanian snows, So that Rhodopeian Hebrus, freed from ice, Flows from Caucasian cliffs, a gentler stream.

But the man who is healed preached in Decapolis, where the Jews, who hang on the letter of the Decalogue, are being turned away from the Roman rule.

Therefore he began to preach, and all marveled. But see how the Savior is free from boasting! He did not say, "Tell what I have done for you," but, "what the Lord has done for you." So you also, when you do something good, ascribe what was done not to yourself, but to God.

He therefore began to proclaim it, and all wonder, which is that which follows: And he began to publish.