8—4
Mt 8:28-34
28. And when he was come on the other side of the water, into the country of the Gerasens, there met him two that were possessed with devils, coming out of the sepulchres, exceeding fierce, so that none could pass by that way. 29. And behold they cried out, saying: What have we to do with thee, Jesus Son of God? art thou come hither to torment us before the time? 30. And there was, not far from them, a herd of many swine feeding. 31. And the devils besought him, saying: If thou cast us out hence, send us into the herd of swine. 32. And he said to them: Go. But they going out went into the swine, and behold the whole herd ran violently down a steep place into the sea: and they perished in the waters. 33. And they that kept them fled: and coming into the city, told every thing, and concerning them that had been possessed by the devils. 34. And behold the whole city went out to meet Jesus, and when they saw him, they besought him that he would depart from their coast.
(28) He continues: And when he came to the other side... Because mention has been made of miracles by which the Lord freed many from external dangers, here are mentioned miracles by which some are freed from internal or spiritual dangers. First, the miracle is mentioned; secondly, the effect (v. 32b). In regard to the first: first is shown the malice of the demons as to the fierceness they exercise against men; secondly, as to uneasiness (v. 29); thirdly, as to wickedness (v. 31). In regard to the first: the place is described; secondly, the ferocity of the demons.
The place was the region of the Gerasenes. "Gerass" means "ejecting the colonist" or "the approaching stranger", because it was near the gentiles. Two demoniacs met him . Ferocity is shown, first, because he oppressed them; secondly, because they tried to deceive men. But why did the other evangelists mention only one, but he two? The answer is that there were certainly two, but one was better known. And they were fierce, because they harmed not only in a bodily way but also spiritually. Hence they dwelt among the tombs, in order to strike men with terror. Hence the opinion was erroneous, that the demons could return a soul to a dead body, as we read of Simon Magus. But this was not so, because demons pretended in order to deceive men. Hence Porphyry says that the race of devils is fallacious. Therefore, those wizards generally use the bodies of the dead; hence the demons live in the tombs: "You live in tombs and sleep in the shrines of idols" (Is 35:4). For they were so fierce that no one could pass that way : "In the path where I walk the proud", i.e., the demons, "have hidden a trap for me" (Ps 142:3).
(29) Their uneasiness is shown, because they did not endure the presence of Christ; hence it is said that they cried out : "You shall cry out for pain of heart, and shall wail for anguish of spirit" (Is 65:14). Then they admit God's power, saying, What have you to do with us, Son of God? Absolutely nothing, because there is no conformity between God and Belial. But why did they say this? Because they were seriously afflicting men, and they had heard that Christ would take their power from them. Hence they were really saying: Although we have harmed others, we have done you no harm; therefore, you should not molest us. Again, they were confessing him Son of God. In this the Arians are embarrassed, because if they do not believe the saints, they might at least believe the demons. But it seems that they did not know him, because 1 Corinthians (2:8) says that "if they had known, they would never have crucified the king of glory." The answer is that when the Lord wished, he showed his humanity, but in a way that concealed it from them.
Have you come here to torment us before the time? The demons know that on the day of judgment they must undergo greater torment; when it is said: "Depart you accursed into eternal fire" (Mt 25:41). Some also believe that until the day of judgment the demons do not suffer the punishment of sense but the punishment of damnation. They believe this on account of that phrase, before the time . But Damascene does not accept this: "What death is for men, the fall is for the demons. But when men die, they receive the punishment of sense at once; so also the angels who fall." Some say that the devils always carry their own fire with them. But how can this be, for that fire is corporeal? The answer is that although the fire is corporeal, it possesses something spiritual; hence it tortures them after the manner of something that fetters. For the spirit exceeds the nature of a body; but God binds spirits to bodies, as when the soul is bound to a body, it confers on that body the ability to be moved in accordance with the will of the soul. Just as if a prelacy is given to someone in some church, but he does not reside in it; so, although this fire is corporeal, it can act by reason of something spiritual. To torment us... They regard it as great torment not to be able to harm men. But if they were in hell, they would not be able to harm them thus; and so it is a great torment for them to enter hell.
(30) Now a herd of many swine was feeding at some distance from them . Here he touches on their malice, because they harm not only men but animals as well. Hence it is clear that this did not take place in Judea, because the Jews do not use swine.
(31) If you cast us out, send us out into the swine . But why did they not ask that he send them into men? Because they saw that he was solicitous about caring for men. But why into the herd of swine? Because they were close by. Also because it is a very unclean animal. So, to designate uncleanness, he permits them to enter the swine. And this seems to be signified in Job (41:3): "Will he multiply supplications to you? Will he speak soft words to you?"
(32) Christ's concession follows: And he said to them, "Go." But the Lord seems to have heard the demons. It should be said that he did not hear, but in his wisdom he permitted what happened, to show the malice of the demons; because if the Lord had not restrained them, they would have rushed into men as they rushed into the swine. But when the Lord permitted some demons, he did not permit entirely; for he put a restriction on them as in Job (2:6). Hence to designate this he permitted them to enter the swine. Also, to show that they could do nothing without God's permission; again, so that man might recognize his own dignity, since he permitted so many swine to be killed for the welfare of one man.
The execution of the command follows: And the whole herd rushed down the steep bank into the sea . In this is signified that no one can be entirely destroyed by the devil, unless he presents himself as swine, i.e., entirely unclean. Hence Revelation (18:21): "So shall Babylon, the great city, be thrown down with violence"; "But these, like irrational animals, receiving the reward of their unrighteousness" (2 Pt 2:13).
(33) He continues with the amazement of the swineherds: Hence the herdsmen fled and told everything. They told something sad and something joyful: sad about the swine, but joyful about the cured demoniac. By those herdsmen are signified the synagogue rulers, who for the sake of temporal things contradict Christ as much as they can.
(34) Then he mentions the amazement of the entire populace, and the whole city went out to meet Jesus; and when they saw him, they begged him to leave their neighborhood . But why? Because he had caused them a great loss. Therefore, they feared that if he stayed there longer, he would cause more. In the same way some fear to be with Christ on account of temporal loss, as Isaiah (30:11) says: "Leave the way, turn aside from the path, let us hear no more of the holy one of Israel." Or, another way: they acted not from malice but from devotion, because they regarded themselves unworthy. Peter says something similar: "Depart from me, because I am a sinful man" (Lk 5:8).
9—1
Mt 9:1-8
1. And entering into a boat, he passed over the water and came into his own city. 2. And behold they brought to him one sick of the palsy lying in a bed. And Jesus, seeing their faith, said to the man sick of the palsy: Be of good heart, son, thy sins are forgiven thee. 3. And behold some of the scribes said within themselves: He blasphemeth. 4. And Jesus seeing their thoughts, said: Why do you think evil in your hearts? 5. Whether is easier, to say, Thy sins are forgiven thee: or to say, Arise, and walk? 6. But that you may know that the Son of man hath power on earth to forgive sins, (then said he to the man sick of the palsy,) Arise, take up thy bed, and go into thy house. 7. And he arose, and went into his house. 8. And the multitude seeing it, feared, and glorified God that gave such power to men.
The miracles recounted above were against temporal dangers; here he mentions ones against spiritual dangers. He does two things: first, he shows how he helps those who come to him; secondly, how he searches out those he heals (v. 35).
In regard to the first: first, he presents the remedy against sin; secondly, against death (v. 18).
In regard to the first: first, he presents the remedy against sin by forgiving; secondly, by drawing sinners to himself (v. 10).
And first he draws the background to the favor; secondly, he mentions the favor itself (v. 4b).
First, the place is mentioned; secondly, the devotion of those presenting (v. 2).
(1) He says, therefore, And getting into a boat, he crossed over . This is connected with the preceding, because they begged him to leave; consequently, he entered a boat. Hence he gives to understand that if some say, "Depart from us, we do not desire the way of your commandments" (Jb 21:14), he departs at once. So, he gets into a boat . This boat signifies the Cross or the Church. He came to his own city , i.e., into the city of the pagans who had been given to him: "Ask of me and I will make the nations your heritage" (Ps 2:8). But why do Mark and Luke say that this was done in Capernaum, but Matthew says Nazareth, which was his city. The answer is that one city was Christ's by reason of birth, and this was Bethlehem; another by reason of upbringing, and this was Nazareth; another by reason of habitation and of working miracles, and this was Capernaum. Therefore, it is well said, into his own city . Hence Luke (4:23): "The things we have heard done in Capernaum, do also here in your own country." Augustine answers another way: Because Capernaum was the most famous city in Galilee, it was a kind of metropolis. And just as if someone were from a suburb of Paris, it would be said that he was from Paris on account of its being well-known, so the Lord, being from the boundaries of Capernaum, was said to be from there. Or, in another way, because the evangelists omit something; hence something can be added, namely, that he passed through Nazareth and came to Capernaum. Then it was that they offered him.
(2) They brought a paralytic... Here is suggested the devotion of those who brought him; hence in Mark (2:4) it says that because they could not get near him, they let him down through the opened roof. This paralytic signifies the sinner lying in sin; hence, as the paralytic cannot move himself, so neither the sinner. Those who carry him are the ones who by their urgings carry him to God.
When Jesus saw their faith... He mentions the favor. Here we can see three things: first, what moved Jesus; secondly, what is required; thirdly, the complaint against the favor. Sometimes Jesus cures someone because of his faith, sometimes because of his prayers and those of others. Hence Mark (11:24): "Whatever you ask for in prayer, believe that you will receive, and it will be done to you." Take heart [have faith] . So what is required? Faith: "Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever"' "Purifying their hearts by faith" (Acts 15:9). Your sins are forgiven . Here the favor is mentioned. But what had been his request? Bodily health, and the Lord gives health to his soul. The reason is that sin was the cause of the sickness, as in Psalm 16 (v. 4): "On account of their sins their infirmities were multiplied." Hence God acted as a good physician, who cures the cause.
(3) Then he mentions the complaint against the favor. He says, therefore, Some of the scribes said within themselves, "This man is blaspheming." Why? Because they saw the man and did not see God. But only God can forgive sins; therefore, they called him a blasphemer: Job (34:18): "Who says to a king, 'Worthless one', and to nobles, 'Wicked man'." But Jesus, knowing their thoughts said, "Why do you think evil in your hearts?" Here he refutes them in three ways: by his knowledge, by a word and by a deed. By knowledge, because, as it belongs to God alone to forgive sins, so also to know the secrets of the heart: "God sees minds and hearts" (Ps 7:9).