59. It is shown, therefore, that from the aforesaid, according to the literal sense, seven notable points can be gathered: first, that the power of Christ's word alone exceeds the strength of infinite thousands of demons; second, that the fury of demons with respect to the human race is very great; third, that their fear with respect to the man Christ is very great; fourth, that demons are incorporeal, since so many were in one man; fifth, that they can do nothing even over brute animals unless permitted; sixth, that men in possessing these temporal things are nothing but stewards of Christ; seventh, that God showed that the salvation of one man is to be preferred to infinite brute animals.
60. (Verse 34.). When they saw what was done etc. Here now thirdly the Evangelist shows the reverence of the people coming to meet him. Concerning the explanation of which four things are introduced, namely the announcement of the truth beheld, the investigation of the truth heard, the discovery of the truth sought, the veneration of the truth found, sought, and announced.
First, therefore, as regards the announcement of the truth beheld, it is said: When they saw what was done, those who were feeding them fled, namely out of fear, like hirelings; John 10: "But the hireling, and he who is not the shepherd, sees the wolf coming and flees"; and Zechariah 11: "O shepherd and idol, abandoning the flock"! Or they fled not from fear of human danger, but from fear of divine judgment, concerning which Job 19: "Flee from the face of the sword, for the sword is the avenger of iniquity, and know that there is judgment." But they fled not to hide, for in the Psalm it is written: "Where shall I go from your spirit, and where shall I flee from your face?" but so that they might quickly narrate what they had seen to those who were absent.
Whence it follows: And they told it in the city and in the villages, just as that messenger, Job 1: "I alone escaped, that I might tell you." And in this they had, as it were, the office of preachers, of whom in the Psalm: "They declared the works of God and understood his deeds"; Philippians 1: "Whether Christ be announced by occasion, in this also I rejoice, yea, and I will rejoice." Whence good things seen concerning Christ are not to be kept silent but to be announced, according to that passage of 4 Kings 7: "Those four lepers said: This is a day of good tidings. If we are silent and do not wish to announce it until morning, we shall be charged with wickedness. Come, let us go and announce it in the court of the king." But evil things are not to be announced; 2 Kings 1: "Do not announce it in Gath, nor announce it in the crossroads of Ashkelon."
61. (Verse 35.). Secondly, as regards the investigation of the truth heard, it is added: And they went out to see what was done, and they came to Jesus. They went out, I say, for inquiry; Song of Songs 3: "Go forth, daughters of Sion, and see king Solomon"; and in the Psalm: "Come and see the works of the Lord, what wonders he has placed upon the earth."
They went out moreover to Jesus, who is the Truth, that they might learn the truth. For, as the diligent inquirer Job says in the twenty-third chapter: "Who will grant me that I might know and find him and come even to his throne"? So the Samaritans, having heard the word of the woman, John 4: "The woman went away into the city and says to those men: Come and see the man who told me all things whatsoever I have done." "They went out therefore from the city and were coming to him."
And it is greatly to be noted that it is said that when
they go out to see what had been done, they came to Jesus, because the thing made, when it is beheld, leads to the Maker; Romans 1: "The invisible things of God from the creation of the world are clearly seen, being understood through the things that have been made"; and Wisdom 13: "From the greatness of the beauty and of the creature, the Creator of these things may be knowably seen." And therefore Sirach 42: "How admirable are his works, and like a spark is what one may contemplate"! In this, however, it is apparent that one must not remain in the thing made, but must press on even to Jesus: Sirach 43: "Look upon the rainbow and bless him who made it"; and in the Psalm: "Out of the mouth of infants and sucklings you have perfected praise," etc.
62. Third, as regards the discovery of the truth sought, it is added: And they found the man sitting, from whom the demons had gone out; and thus in a fitting state, against restlessness, because he never rested when the devil possessed him: Isaiah 57: "The wicked are like a raging sea, which cannot rest." On the contrary, concerning him in whom the Spirit of the Lord dwells, it is said in Lamentations 3: "He shall sit solitary and shall be silent"; because, according to that passage of the Psalm, "in peace is his place made."
They found him also in fitting attire, against nakedness: on account of which it adds: Clothed. For such attire befits a man both bodily and spiritually: Revelation 16: "Blessed is he who keeps his garments, lest he walk naked." - They found him also in his right sense, against madness: on account of which it adds: And of sound mind: whence he could say that word of Nebuchadnezzar in Daniel 4: "At that very time my understanding returned to me." Which understanding the devil takes away from those whom he possesses, by deranging their minds: Second Corinthians 4: "In whom the God of this age has blinded the minds of unbelievers."
They found him also in a fitting position, against disorder: on account of which is added: At his feet, as one attentive to his preaching, according to that passage in the penultimate chapter of Deuteronomy: "Those who approach his feet shall receive of his teaching"; and below in the tenth chapter: "Mary sitting at the feet of the Lord heard his word."
And by these signs they manifestly knew him to be set free, from their own sight.
Now they had learned the manner and cause of the cure by hearing, because they had heard that this had been done through Christ. On account of which it is added: And they were afraid, namely of Christ, attending to his wondrous power and strength, according to that passage of Jeremiah 10: "Who shall not fear you, O King of the nations? For to you belongs glory; among all the wise men of the nations and in all their kingdoms there is none like you."
63. (Verse 36.). To this he adduces sure testimony, therefore he adds: And those who had seen it reported to them, namely the herdsmen. For such persons ought to bear witness; John 19: "And he who saw it bore witness."
How he had been made well from the legion, through Christ's command. Such testimony is to be believed; 1 John 1: "What we have seen and heard and perceived, we testify and announce to you"; the Psalm: "Declaring the praises of the Lord and his wondrous works which he has done"; because, Acts 4, "we cannot but speak what we have heard and seen."
64. (Verse 37.). Fourth, indeed, as regards the veneration of the truth discovered, it is added: All the multitude of the region of the Gerasenes asked him. After they recognized the fearsome dominion of Majesty, they asked him to depart from them. Which indeed they did not say from the contempt of pride, as those of whom Job 21 says: "Who say to God: 'Depart from us; we do not desire the knowledge of your ways'"; but from reverential fear. Whence it is also added: Because they were held by great fear, as Peter, above in chapter 5: "Depart from me, Lord, for I am a sinful man"; and as the centurion, above in chapter 7: "Lord, I am not worthy that you should enter under my roof"; because, according to that passage of Sirach 13, "he who associates with one more honorable than himself takes a burden upon himself." Whence Ambrose says: "A weak mind does not grasp the word of God, nor can it sustain the weight of wisdom." And since they were less fit for divine cohabitation, therefore they were heard.
On account of which it is added: But he, boarding the boat, returned. The Lord did not wish to be burdensome to anyone; whence Matthew 10: "And whoever shall not receive you, going out, shake the dust from your feet"; and Matthew 7: "Do not give what is holy to dogs, nor cast your pearls before swine." But the Samaritans had acted more prudently than these, of whom John 4 says: "When the Samaritans had come to him, they asked him to remain there. And he stayed with them two days." But astonishment had surrounded these people, just as it had Peter, above in chapter 5. Therefore they could say that passage of Job 31: "I always feared God as waves swelling over me, and I was unable to bear his weight."
In this also it is given to understand spiritually that the Lord, when rejected, departs; 1 Chronicles 28: "If you seek him, you shall find him; but if you forsake him, he will cast you off forever." It is also intimated that the Lord does not abandon us unless we first repel him, but rather presses himself upon us; whence Revelation 3: "I stand at the door and knock," etc.
65. (Vers. 38.). And he besought him etc. Here fourthly is described the benevolence of the healed man in his obedience, which the Evangelist commends on four grounds, namely from the offering of service, from the condescension of the Physician, from the commission of office, and from the publication of the benefit, such that one disposes toward the other.
First, therefore, as to the offering of service, it is said: And the man from whom the demons had gone out besought him, namely the healed man besought the physician, that he might be with him, that is, that he might serve him as Lord and Savior, as Ittai the Gittite said to David in 2 Kings 15: "As the Lord lives, and as my lord the king lives, in whatever place you shall be, whether in death or in life, there will your servant be." So Elisha to Elijah, in 4 Kings 2: "As the Lord lives, and as your soul lives, I will not leave you." Moreover, he wished to be with him so that he might be more secure, according to that saying of Ecclesiasticus 51: "I will call upon the Lord, the father of my Lord, that he may not forsake me in the day of my tribulation." Also that he might be more perfect: Psalm: "I will keep your justifications; do not utterly forsake me." Also that he might be more blessed: Philippians 1: "I desire to be dissolved and to be with Christ"; and John 12: "I will, Father, that where I am, there also my minister may be." — Therefore he wished to dwell together on the way, so that he might dwell together in the homeland.
66. Secondly, as to the condescension of the Physician, it is added: But Jesus dismissed him, namely in complete freedom, not wishing to impose any other burden upon him, showing that service ought not to be accepted on account of a benefit conferred; whence Matthew 18: "The lord, having compassion on that servant, released him and forgave him the debt."
67. (Vers. 39.). Moreover, he dismissed him in peace; whence he adds: Saying: Return to your house, that you may rest there, whence the demons had expelled you. Ecclesiasticus 32: "Hasten first to your house, and there withdraw, and there play, and pursue your intentions." Seneca: "It is a sign of a well-ordered mind to be able to stand firm in one place and to dwell with oneself."
And note that the Lord dismisses some on account of weakness, as this man, toward whom he showed condescension. Some he admits on account of faithfulness, as him of whom below in chapter 9: "He said to another: Follow me. But he said: Lord, permit me first to go and bury" etc. Some he draws on account of suitability, below in chapter 9: "And another said: I will follow you, Lord, but permit me first to take leave" etc. Some he repels on account of cupidity, as him of whom in Matthew 8: "Master, I will follow you."
The Lord responds: "Foxes have dens," etc. — The Lord, however, did not admit this man to the discipleship of perfection, either because the fear of human danger moved him, or the love of gain; or to show, as was touched upon above, that service is not to be accepted on account of spiritual benefit: whence Matthew 10: "Freely you have received, freely give." And an example of this appears in Elisha, 4 Kings 5. A preacher can, however, accept a stipend, as is said in 1 Corinthians 9; but he ought not to preach on account of that, but on account of the salvation of the people.
68. And note here that the Lord, according to what the Gospel narrative relates, sometimes commanded those who were healed to tell no one, as is evident in the healing of the leper in Matthew 8: "See that you tell no one"; and in the raising of the girl, below in the same chapter: "He commanded them to tell no one what had been done." Here, however, he commands the one healed to make it known, for this purpose: that the Lord might show that saving truth is not to be kept silent, and that one's own glory is not to be sought. Therefore he sometimes commands that it be told, and sometimes commands that it be kept silent, so that in the first he gives instruction that truth be preached, and in the second, that one's own glory not be sought.