Opening
Matthew 8:23-24.
Matthew 8:23-24.
And when He got into a boat, His disciples followed Him. And suddenly a great storm arose on the sea, so violent that the boat was being swamped by the waves, but He was asleep.
And when He was entered into a ship, His disciples followed Him. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves, but He was asleep.
Now Luke, in Luke 8:22, to free himself from having to maintain chronological order, says this: "And it came to pass on a certain day that He went into a ship with His disciples"; and Mark does likewise. But this evangelist does not do so; rather, he maintains the chronological order in this passage as well. For they did not all write everything in the same way. I have mentioned these things before, so that no one would suppose there was a contradiction because of the omission.
Now Luke, Luke 8:22 to free himself from having the order of time required of him, says thus, And it came to pass on a certain day that He went into a ship with His disciples; and Mark in like manner. But this evangelist not so, but he maintains the order in this place also. For they did not all of them write all things in this way. And these things I have mentioned before, lest any one from the omission should suppose there was a discordance.
The multitudes He sent away, but the disciples He took with Himself, for the other evangelists mention this too. And He took them with Him not without purpose or randomly, but to make them witnesses of the miracle that was about to happen. For like an excellent trainer, He was preparing them with both objectives in view: to be undisturbed in dangers and to be humble in honors. So, to prevent them from becoming proud because He kept them while sending the rest away, He allows them to be tossed about by the storm, both correcting this tendency and training them to endure trials nobly.
The multitudes then He sent on, but the disciples He took with Himself: for the others mention this too. And He took them with Him, not for nought, nor at hazard, but in order to make them spectators of the miracle that was to take place. For like a most excellent trainer, He was anointing them with a view to both objects; as well to be undismayed in dangers, as to be modest in honors. Thus, that they might not be high minded, because having sent away the rest, He retained them, He suffers them to be tossed with the tempest; at once correcting this, and disciplining them to bear trials nobly.
Great as the earlier miracles were, this one also contained a kind of discipline—and no small one at that—and was a sign similar to those of old. For this reason He takes only the disciples with Himself. For just as He allowed the people to be present when there was a display of miracles, so when trial and terrors were rising up against Him, He took with Him only the champions of the whole world, whom He was training.
For great indeed were the former miracles too, but this contained also in it a kind of discipline, and that no inconsiderable one, and was a sign akin to that of old. For this cause He takes the disciples only with Himself. For as, when there was a display of miracles, He suffers the people also to be present; so when trial and terrors were rising up against Him, then He takes with Him none but the champions of the whole world, whom He was to discipline.
While Matthew only mentioned that He was asleep, Luke says that it was on a pillow. This signifies both His freedom from pride and teaches us a high degree of austerity.
And while Matthew merely mentioned that He was asleep, Luke says that it was on a pillow; signifying both His freedom from pride, and to teach us hereby a high degree of austerity.
The storm became intense and the sea was raging, so they woke Him, saying, "Lord, save us: we perish." But He rebuked them before He rebuked the sea. As I said, these things were permitted for their training, and they were a type of the temptations that would come upon them later. Yes, after these events He often allowed them to fall into more severe storms of misfortune, and He patiently endured with them. That is why Paul also said, "I would not, brethren, have you ignorant, that we were pressed out of measure beyond strength, insomuch that we despaired even of life," and after this again, "Who delivered us from so great deaths." So by this He shows that they ought to be confident, even when the waves rise high, and that He arranges all things for good. First He reproves them. For indeed, their very alarm was a beneficial occurrence, so that the miracle might appear greater and their memory of the event would last. When something extraordinary is about to happen, many things are prepared beforehand to help people remember, so that after the miracle has passed, they will not fall into forgetfulness.
The tempest therefore being thoroughly excited, and the sea raging, They awake Him, saying, Lord, save us: we perish. Matthew 8:25 But He rebuked them before He rebuked the sea. Because as I said, for discipline these things were permitted, and they were a type of the temptations that were to overtake them. Yea, for after these things again, He often suffered them to fall into more grievous tempests of fortune, and bare long with them. Wherefore Paul also said, I would not, brethren, have you ignorant, that we were pressed out of measure beyond strength, insomuch that we despaired even of life; 2 Corinthians 1:8, 10 and after this again, Who delivered us from so great deaths. Signifying therefore hereby, that they ought to be confident, though the waves rise high, and that He orders all things for good, He first of all reproves them. For indeed their very alarm was a profitable occurrence, that the miracle might appear greater, and their remembrance of the event be rendered lasting. Since when anything strange is about to happen, there are prepared beforehand many things to cause remembrance, lest after the miracle has passed by, men should sink into forgetfulness.
Moses too was first afraid of the serpent, and not just afraid but deeply distressed, and then he saw that amazing thing happen. In the same way, these disciples first expected to die and were then saved, so that having acknowledged the danger, they might learn how great the miracle was.
Thus Moses also first is in fear of the serpent, and not merely in fear, but even with much distress: and then he sees that strange thing come to pass. Exodus 4:3-4 So these too, having first looked to perish, were then saved, that having confessed the danger, they might learn the greatness of the miracle.
Therefore He also sleeps. If He had been awake when it happened, either they would not have been afraid, or they would not have called out to Him, or they would not have even thought that He could do such a thing. So He sleeps to give opportunity for their fear and to make their awareness of what was happening more vivid. For a person does not look at what happens to others in the same way as what happens to himself. Therefore, since they had seen everyone else benefited while they themselves had received no benefit and were uninvolved (for they were not lame, nor did they have any other such infirmity), and it was fitting that they should experience His benefits through their own perception, He permits the storm so that through their deliverance they might arrive at a clearer awareness of the benefit.
Therefore also He sleeps: for had He been awake when it happened, either they would not have feared, or they would not have besought Him, or they would not so much as have thought of His being able to do any such thing. Therefore He sleeps, to give occasion for their timidity, and to make their perception of what was happening more distinct. For a man looks not with the same eyes on what happens in the persons of others, as in his own. Therefore since they had seen all benefitted, while themselves had enjoyed no benefit, and were supine (for neither were they lame, nor had they any other such infirmity); and it was meet they should enjoy His benefits by their own perception: He permits the storm, that by their deliverance they might attain to a clearer perception of the benefit.
Therefore He does not do this in the presence of the crowds, so that they would not be condemned for little faith. Instead, He has them apart and corrects them. Before calming the storm on the waters, He puts an end to the storm in their soul, rebuking them and saying,
Therefore neither does He this in the presence of the multitudes, that they might not be condemned for little faith, but He has them apart, and corrects them, and before the tempest of the waters He puts an end to the tempests of their soul, rebuking them, and saying,
Why are you fearful, you of little faith? He instructs them that people's fear is caused not by the arrival of trials, but by the weakness of their minds.
Why are you fearful, O you of little faith: instructing them also, that men's fear is wrought not by the approach of the temptations, but by the weakness of their mind.
But if someone says it was not fearfulness or little faith to approach and wake Him, I would say that this very action was a clear sign they lacked the right understanding about Him. They knew His power to rebuke the storm when awake, but they did not yet know that He could do so even while sleeping.
But should any one say, that it was not fearfulness, or little faith, to come near and awaken Him; I would say this, that that very thing was a special sign of their wanting the right opinion concerning Him. That is, His power to rebuke when awakened they knew, but that He could do so even sleeping, they knew not as yet.
Why be surprised that this was the case then, when even after many other miracles their understanding was still rather incomplete? This is why they are often rebuked, as when He says, "Are you also still without understanding?" So don't be amazed if, while the disciples were in such an imperfect state, the crowds had no elevated opinion of Him. For
And why at all marvel that it was so now, when even after many other miracles their impressions were still rather imperfect? Wherefore also they are often rebuked; as when He says, Are ye also yet without understanding? Marvel not then, if when the disciples were in such imperfect dispositions, the multitudes had no exalted imagination of Him. For
They were amazed and said, "What kind of man is this, that even the sea and the winds obey Him?"
They marvelled, saying, What manner of man is this, that even the sea and the winds obey Him? Matthew 8:27
Christ did not rebuke them for calling Him a man, but waited to teach them through His signs that their assumption was wrong. But what made them think He was a man? First, His appearance, then His sleeping, and His use of a ship. For this reason they were confused, saying, "What manner of man is this?" since the sleep and outward appearance showed a man, while the sea and the calm revealed Him as God.
But Christ chode not with them for calling Him a man, but waited to teach them by His signs, that their supposition was mistaken. But from what did they think Him a man? First from His appearance, then from His sleeping, and His making use of a ship. So on this account they were cast into perplexity, saying, What manner of man is this? since while the sleep and the outward appearance showed man, the sea and the calm declared Him God.
For because Moses had once done something similar, in this respect also He signifies His own superiority, and that the one works miracles as a slave, the other as Lord. Thus, He put forth no rod, as Moses did, neither did He stretch forth His hands to Heaven, nor did He need any prayer, but, as was fitting for a master commanding His handmaid, or a creator His creature, so did He quiet and restrain it by word and command only; and all the surge was immediately at an end, and not one trace of the disturbance remained. For this the evangelist declared saying, And there was a great calm. Matthew 8:26 And that which had been spoken of the Father as a great thing, this He showed forth again by His works. And what had been said concerning Him? He spoke, it says, and the stormy wind ceased. So here likewise, He spoke, and there was a great calm. And for this most of all did the multitudes marvel at Him; they would not have marveled, had He done it in the same manner as Moses did.
For because Moses had once done some such thing, in this regard also does He signify His own superiority, and that the one works miracles as a slave, the other as Lord. Thus, He put forth no rod, as Moses did, neither did He stretch forth His hands to Heaven, nor did He need any prayer, but, as was meet for a master commanding His handmaid, or a creator His creature, so did He quiet and curb it by word and command only; and all the surge was straightway at an end, and not one trace of the disturbance remained. For this the evangelist declared saying, And there was a great calm. Matthew 8:26 And that which had been spoken of the Father as a great thing, this He showed forth again by His works. And what had been said concerning Him? He spoke, it says, and the stormy wind ceased. So here likewise, He spoke, and there was a great calm. And for this most of all did the multitudes marvel at him; who would not have marvelled, had He done it in such manner as did Moses.
When He left the sea, another miracle followed that was even more terrifying. For men possessed with devils, like wicked runaways at the sight of their master, said,
2. Now when He is departed from the sea, there follows another miracle yet more awful. For men possessed with devils, like wicked runaways at sight of their master, said,
What do we have to do with You, Jesus, You Son of God? Have You come here to torment us before the time? Matthew 8:29
What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time? Matthew 8:29
Because the crowds called Him a man, the demons came announcing His deity, and those who did not hear the sea swelling and then becoming calm heard from the demons the same testimony that the sea was loudly declaring through its stillness.
For, because the multitudes called Him man, the devils came proclaiming His Godhead, and they that heard not the sea swelling and subsiding, heard from the devils the same cry, as it by its calm was loudly uttering.
Then, to prevent this from appearing to be flattery, they cry out based on their actual experience and say, "Have You come here to torment us before the time?" Their hostility is declared in advance so that their plea will not appear suspicious. For they were invisibly receiving blows, and the sea was not in as great a storm as they were—chafed, inflamed, and suffering unbearable things from His mere presence. Therefore, since no one dared to bring them to Him, Christ went to them of His own initiative.
Then, lest the thing might seem to come of flattery, according to their actual experience they cry out and say, Have You come here to torment us before the time? With this view, then, their enmity is avowed beforehand, that their entreaty may not incur suspicion. For indeed they were invisibly receiving stripes, and the sea was not in such a storm as they; galled, and inflamed, and suffering things intolerable from His mere presence. Accordingly, no man daring to bring them to Him, Christ of Himself goes unto them.
Matthew reports that they said, "Have you come here before the time to torment us?" But the other evangelists have added that they also begged and pleaded with Him not to cast them into the deep. They assumed that their punishment was now at hand, and they were afraid, as if they were about to fall into judgment at that very moment.
And Matthew indeed relates that they said, Have You come here before the time to torment us? but the other evangelists have added, that they also entreated and adjured Him not to cast them into the deep. For they supposed that their punishment was now close upon them, and feared, as even now about to fall into vengeance.
And though Luke and those who follow him say that it was one person, but this evangelist two, this does not show any discrepancy at all. I grant that if they had said there was only one and no other, they would appear to disagree with Matthew. But if one evangelist spoke of one demon-possessed man and another spoke of two, the statement does not come from disagreement but from a different manner of narration. That is, I for my part think Luke singled out the fiercest one of them for his narrative, which is why he also reports their miserable condition in a more dramatic way—for instance, that he broke his bonds and chains and used to wander about the wilderness. And Mark says that he also cut himself with stones.
And though Luke and those who follow him [ ο περ τν Λουκν] say that it was one person, but this evangelist two, this does not exhibit any discrepancy at all. I grant if they had said, there was only one, and no other, they would appear to disagree with Matthew; but if that spoke of the one, this of the two, the statement comes not of disagreement, but of a different manner of narration. That is, I for my part think, Luke singled out the fiercest one of them for his narrative, wherefore also in more tragical wise does he report their miserable case; as, for instance, that bursting his bonds and chains he used to wander about the wilderness. And Mark says that he also cut himself with the stones.
The demons' words clearly reveal their implacable and shameless nature. "Have you come here to torment us before the time?" they ask. You can see that they couldn't deny they had sinned, but they demand not to suffer their punishment before the appointed time. Since He had caught them in the act of committing these incurable and lawless horrors, deforming and punishing His creature in every possible way, they thought that because of the enormity of their crimes, He would not wait for the appointed time of their punishment. That's why they begged and pleaded with Him. These demons who couldn't even be held by iron chains now come bound. Those who roamed the mountains have come out into the plain. And those who prevented all others from passing by now stand still at the sight of Him blocking the way.
And their words too are such as well betray their implacable and shameless nature. For, says he, Have you come here to torment us before the time? You see, that they had sinned, they could not deny, but they demand not to suffer their punishment before the time. For, since He had caught them in the act of perpetrating those horrors so incurable and lawless, and deforming and punishing His creature in every way; and they supposed that He, for the excess of their crimes, would not await the time of their punishment: therefore they besought and entreated Him: and they that endured not even bands of iron come bound, and they that run about the mountains, are gone forth into the plain; and those who hinder all others from passing, at sight of Him blocking up the way, stand still.
But what can be the reason that they love also to dwell in the tombs? They would like to suggest to the multitude a pernicious opinion, as though the souls of the dead become demons—which God forbid we should ever admit into our conception. But what then will you say, one may ask, when many of the sorcerers take children and slay them, in order to have the soul afterwards to assist them? Why, where is the evidence for this? For many tell us about their slaying them, indeed, but as to the souls of the slain being with them, how do you know it, I ask you? The possessed themselves, it is replied, cry out, "I am the soul of such a one." But this too is a kind of stage-play and devilish deceit. For it is not the spirit of the dead that cries out, but the evil spirit that feigns these things in order to deceive the hearers. For if it were possible for a soul to enter into the substance of an evil spirit, it would be much more possible for it to enter into its own body.
3. But what can be the reason that they love also to dwell in the tombs? They would fain suggest to the multitude a pernicious opinion, as though the souls of the dead become demons, which God forbid we should ever admit into our conception. But what then will you say, one may ask, when many of the sorcerers take children and slay them, in order to have the soul afterwards to assist them? Why, whence is this evident? For of their slaying them, indeed, many tell us, but as to the souls of the slain being with them, whence do you know it, I pray you? The possessed themselves, it is replied, cry out, I am the soul of such a one. But this too is a kind of stage-play, and devilish deceit. For it is not the spirit of the dead that cries out, but the evil spirit that feigns these things in order to deceive the hearers. For if it were possible for a soul to enter into the substance of an evil spirit, much more into its own body.
And besides, it is completely unreasonable to think that a wronged soul would cooperate with the one who wronged it, or that a human being could change an incorporeal power into a different substance. For if this were impossible with physical bodies—and one could not make a human body become that of a donkey—how much more impossible would this be with the invisible soul, nor could one transform it into the substance of an evil spirit. So these are nothing but the foolish tales of demented old women and ghost stories meant to frighten children.
And besides, it stands not to reason that the injured soul should co-operate with the wrong-doer, or that a man should be able to change an incorporeal power into another substance. For if in bodies this were impossible, and one could not make a man's body become that of an ass; much more were this impossible in the invisible soul; neither could one transform it into the substance of an evil spirit. So that these are the sayings of besotted old wives, and spectres to frighten children.
Nor is it possible for a soul, torn away from the body, to wander here any longer. For the souls of the righteous are in the hand of God, and if this is true of the righteous, then it is also true of those children's souls, since they are not wicked either. The souls of sinners are also immediately led away from here. This is clear from the account of Lazarus and the rich man, and elsewhere Christ says, "This day they require your soul of you." It cannot be that a soul, once it has left the body, should wander here, and the reason is not hard to understand. For if we, when traveling on the earth that is familiar and well known to us while we are enclosed in a body, do not know which way to go on an unfamiliar road unless someone guides us, how could the soul, once separated from the body and having departed from all its accustomed surroundings, know where to go without someone to show it the way?
Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For the souls of the righteous are in the hand of God; Wisdom 3:1 and if of the righteous, then those children's souls also; for neither are they wicked: and the souls too of sinners are straightway led away hence. And it is evident from Lazarus and the rich man; and elsewhere too Christ says, This day they require your soul of you. Luke 12:20 And it may not be that a soul, when it is gone forth from the body, should wander here; nor is the reason hard to see. For if we, going about on the earth which is familiar and well known to us, being encompassed with a body, when we are journeying in a strange road, know not which way to go unless we have some one to lead us; how should the soul, being rent away from the body, and having gone out from all her accustomed region, know where to walk without one to show her the way?
We can also understand from many other things that it is impossible for a soul without a body to remain here. Stephen says, "Receive my spirit," and Paul says, "To depart and to be with Christ is far better," and Scripture says about the patriarch that he was gathered to his fathers, cherished in a good old age. As proof that the souls of sinners also cannot remain here, consider the rich man who made many pleas for this but did not obtain it. If it had been possible at all, he would have come and told what had happened there. From this it is clear that after our departure from here, our souls are led away to some place, no longer having the power to come back again on their own, but waiting for that dreadful day.
And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen says, Receive my spirit; Acts 7:59 and Paul, To depart and to be with Christ is far better; Philippians 1:23 and of the patriarch too the Scripture says, that he was gathered unto his fathers, being cherished in a good old age. And as to the proof, that neither can the souls of sinners continue here; hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there. Luke 16:27-28 Whence it is evident that after their departure hence our souls are led away into some place, having no more power of themselves to come back again, but awaiting that dreadful day.
Now, should anyone ask, "Why did Christ fulfill the demons' request, allowing them to go into the herd of pigs?" this would be our answer: He did so not because He was giving in to them, but because He was accomplishing many purposes by it. First, to teach those who are freed from those wicked tyrants how great the malice of their treacherous enemies is. Second, so that everyone might learn that the demons are not bold even against pigs unless He permits them. Third, to show that they would have treated those men more harshly than the pigs, except that even in their affliction they enjoyed much of God's providential care. For it is surely clear to everyone that they hate us more than they hate animals. So then, since they did not spare the pigs but in a single moment threw them all down the cliff, they would have done much worse to the men they possessed, driving them toward the desert and carrying them away, unless even in their very tyranny God's guardian care had been abundant, restraining and checking the excess of their violence. From this it is clear that there is no one who does not benefit from God's providence. And if not everyone benefits equally or in the same way, this itself is a very great instance of providence—in that the work of providence is displayed according to each person's benefit.
4. Now, should any one say, And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine? this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies: another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God's providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who does not enjoy the benefit of God's providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man's profit, the work also of providence is displayed.
In addition to what has already been mentioned, there is another lesson we learn from this: that His providence extends not only to all people collectively, but also to each person individually. He made this clear to His disciples when He said, "But the very hairs of your head are numbered." We can also see this plainly from these demoniacs, who would have been destroyed long before if they had not received the benefit of such great tender care from above.
And besides what has been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, But the very hairs of your head are numbered. Matthew 10:30 And from these demoniacs too, one may clearly perceive this; who would have been choked long before, if they had not enjoyed the benefit of much tender care from above.
For these reasons, then, He allowed them to depart into the herd of swine, and also so that those who lived in those places might learn His power. For where His name was already great, He did not make a great display of Himself; but where no one knew Him and they were still in a spiritually dull condition, He made His miracles shine forth in order to bring them to the knowledge of His Godhead. For it is clear from what happened that the inhabitants of that city were a kind of senseless people; for when they should have worshiped and marveled at His power, they sent Him away and begged Him to depart from their region.
For these reasons then He suffered them to depart into the herd of swine, and that they also who dwelt in those places should learn His power. For where His name was great, He did not greatly display Himself: but where no one knew Him, but they were still in an insensible condition, He made His miracles to shine out, so as to bring them over to the knowledge of His Godhead. For it is evident from the event that the inhabitants of that city were a sort of senseless people; for when they ought to have adored and marvelled at His power, they sent Him away, and besought Him that He would depart out of their coasts.
But why did the demons destroy the swine? They have always worked to drive people to despair, and they always take pleasure in destruction. This is what the devil did with Job, for instance, though in that case too God allowed it—not because He was giving in to the devil, but because He wanted to show His own servant all the more glorious, cutting off from the evil spirit every excuse for his shamelessness and turning against his own head what was done against the righteous man. The same thing happened here, since the opposite of what they wanted came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons—from which He delivered those possessed by them—was more clearly shown, along with how they lack the power to touch even swine without permission from the God of all.
But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all.
And if anyone wants to interpret these things in a symbolic sense, nothing prevents that. For this is what the history records, but we should know for certain that people who live like swine are especially vulnerable to the activity of demons. As long as they are still human beings who suffer these things, they can often still overcome. But if they have become completely like swine, they are not only possessed but are also thrown down the cliff. Besides, to prevent anyone from thinking that what happened was just a performance rather than clearly believing that the demons had actually gone out, this is made evident by the death of the swine.
And if any would take these things in a hidden sense, there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they have become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils had gone out; by the death of the swine this is rendered manifest.
And notice also His gentleness alongside His power. For when the people of that region, after receiving such great benefits, were driving Him away, He did not resist but withdrew and left those who had shown themselves unworthy of His teaching. He gave them as teachers those who had been freed from the demons, and the swineherds, so that they might learn from them all that had happened. Meanwhile He Himself withdrew, leaving the fear strong in them. For the magnitude of the loss was spreading the fame of what had been done, and the event penetrated their minds. And from many directions came reports proclaiming the extraordinary nature of the miracle: from those who were healed, from the drowned swine, from the owners of the swine, and from the men who were tending them.
And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left those who had shown themselves unworthy of His teaching, having given them for teachers them that had been freed from the demons, and the swine-herds, that they might of them learn all that had happened; while Himself retiring leaves the fear vigorous in them. For the greatness withal of the loss was spreading the fame of what had been done, and the event penetrated their mind. And from many quarters were wafted sounds, proclaiming the strangeness of the miracle; from the cured, and from the drowned, from the owners of the swine, from the men that were feeding them.
These things anyone can see happening even now: many people in tombs are possessed by evil spirits, and nothing restrains them from their madness—not iron, not chains, not crowds of people, not advice, not warnings, not terror, not threats, not anything else like these.
5. These things any one may see happening now also, even many in the tombs possessed of evil spirits, whom nothing restrains from their madness; not iron, nor chain, nor multitude of men, nor advice, nor admonition, nor terror, nor threat, nor any other such thing.
When a man lives without self-control and pursues every sexual desire, he is no different from someone possessed by a demon. Like the demoniac, he goes about naked—he may wear clothes, but he has lost his true covering and been stripped of his proper glory. He cuts himself not with stones, but with sins more harmful than many stones. Who then can restrain such a person? Who can stop his indecency and madness, his way of never coming to his senses, but always haunting the tombs? For such are the places where prostitutes gather, full of foul odor and decay.
For so when any man is dissolute, eager after all embraces, he differs not at all from the demoniac, but goes about naked like him, clad indeed in garments, but deprived of the true covering, and stripped of his proper glory; cutting himself not with stones, but with sins more hurtful than many stones. Who then shall be able to bind such a one? Who, to stay his unseemliness and frenzy, his way of never coming to himself, but forever haunting the tombs? For such are the resorts of the harlots, full of much evil savor, of much rottenness.
And what about the greedy person? Isn't he just like this? For who could ever restrain him? Aren't there fears and daily threats, and warnings, and advice? Yet he breaks through all these restraints; and if anyone comes to set him free, he begs them not to free him, considering it the greatest torture not to be in torture. What could be more miserable than this? For as for that evil spirit, even though it despised men, it still yielded to Christ's command and quickly sprang out of the man's body; but this man does not yield even to His commandment. See how he hears Him daily saying, "You cannot serve God and mammon," and threatening hell and incurable torments, yet does not obey—not because he is stronger than Christ, but because Christ does not correct us against our will. Therefore such people live as though in deserted places, even though they are in the midst of cities. For who in their right mind would choose to be with such people? I for my part would rather agree to live with ten thousand demoniacs than with one person diseased in this way.
And what of the covetous man? Is he not like this? For who will be able ever to bind him? Are there not fears and daily threats, and admonitions, and counsels? Nay, all these bonds he bursts asunder; and if any one come to set him free, he adjures him that he may not be freed, accounting it the greatest torture not to be in torture: than which what can be more wretched? For as to that evil spirit, even though he despised men, yet he yielded to the command of Christ, and quickly sprang out of the man's body; but this man yields not even to His commandment. See at least how he daily hears Him saying, You cannot serve God and mammon, Matthew 6:24 and threatening hell, and the incurable torments, and obeys not: not that He is stronger than Christ, but because against our will Christ corrects us not. Therefore such men live as in desert places, though they be in the midst of cities. For who, that has reason, would choose to be with such men? I for my part would sooner consent to dwell with ten thousand demoniacs, than with one diseased in this way.
And that I am not mistaken in saying this is clear from their respective feelings. For the covetous consider as an enemy someone who has done them no wrong, and desire to take as a slave someone who is free, and surround him with countless evils. But the demoniacs do no such thing; instead, they toss their disease back and forth within themselves. And while the covetous overturn many households and cause God's name to be blasphemed and are a plague to the city and to the whole earth, those troubled by evil spirits deserve rather our pity and our tears. And the one group for the most part act without awareness, but the others are frantic even while they reason, keeping their wild celebrations in the midst of cities and maddened with some new kind of madness. For what do all the demoniacs do that is as bad as what Judas dared to do when he displayed that extreme of wickedness? And all those who imitate him, like fierce wild beasts escaped from their cage, trouble their cities with no one restraining them. For these also have bonds upon them on every side: the fears of the judges, the threatening of the laws, the condemnation of the crowd, and other things beyond these. Yet bursting apart even these, they turn everything upside down. And should anyone remove these bonds altogether from them, then he would surely know that the demon within them is far fiercer and more frantic than the one who has just now gone forth.
And that I am not mistaken in saying this, is manifest from their respective feelings. For these last account him an enemy that has done them no wrong, and desire even to take him for a slave when he is free, and encompass him with ten thousand evils; but the demoniacs do no such thing, but toss their disease to and for within themselves. And while these overturn many houses, and cause the name of God to be blasphemed, and are a pest to the city and to the whole earth; they that are troubled by evil spirits, deserve rather our pity and our tears. And the one for the more part act in insensibility, but the others are frantic while they reason, keeping their orgies in the midst of cities, and maddened with some new kind of madness. For what do all the demoniacs so bad, as what Judas dared to do, when he showed forth that extremity of wickedness? And all too that imitate him, like fierce wild beasts escaped from their cage, trouble their cities, no man restraining them. For these also have bonds upon them on every side; such as the fears of the judges, the threatening of the laws, the condemnation of the multitude, and other things more than these; yet bursting asunder even these, they turn all things upside down. And should any one remove these altogether from them, then would he know assuredly the demon that is in them to be far fiercer, and more frantic than he who is just now gone forth.
But since this may not be, let us for now assume it for the sake of argument, and let us remove all his chains. Then we will clearly see his obvious madness. But don't be afraid of the monster when we uncover it, for this is a description in words, not the actual thing. So let there be a man shooting fire from his eyes, black, with serpents hanging down from each shoulder instead of hands. Let him also have a mouth with sharp swords set in it instead of teeth, and for a tongue a gushing fountain of poison and some deadly drug. Give him a belly more consuming than any furnace, devouring everything thrown into it, and winged feet more violent than any flame. Let his face be made up of a dog and a wolf, and let him speak nothing human, but something discordant, unpleasant, and terrible. Let him also hold a firebrand in his hands. Perhaps what we have said seems terrible to you, but we have not even yet described him adequately, for along with these things we must add others as well. I mean that he is also to kill those who encounter him, to devour them, and to tear at their flesh.
But since this may not be, let us for the time suppose it for argument's sake: and let us take off from him all his chains, and then shall we clearly know his manifest madness. But be not afraid of the monster, when we uncover it; for it is the representation in word, not the thing in truth. Let there be then some man, darting fire from his eyes, black, having from either shoulder serpents hanging down instead of hands; and let him have also a mouth, with sharp swords set in it instead of teeth, and for a tongue a gushing fountain of poison and some baneful drug; and a belly more consuming than any furnace, devouring all that is cast unto it, and a sort of winged feet more vehement than any flame; and let his face be made up of a dog and of a wolf; and let him utter nothing human, but something discordant, and unpleasing, and terrible; and let him have also in his hands a firebrand. Perhaps what we have said seems to you to be terrible, but we have not even yet fashioned him worthily; for together with these things we must add others besides. I mean, that he is also to slay them that meet with him, to devour them, to fasten upon their flesh.
Yet the covetous man is much fiercer even than this, attacking everyone like hell, swallowing everything up, acting as a common enemy to the human race. Why, he would have no one exist so that he may possess all things. And he does not even stop at this, but when in his longing he has destroyed all people, he longs also to ruin the substance of the earth and to see it all become gold—indeed, not only the earth, but also hills, woods, fountains, and in a word all things that exist.
Yet is the covetous man much more fierce even than this, assailing all like hell, swallowing all up, going about a common enemy to the race of men. Why, he would have no man exist, that he may possess all things. And he stops not even at this, but when in his longing he shall have destroyed all men, he longs also to mar the substance of the earth, and to see it all become gold; nay, not the earth only, but hills also, and woods, and fountains, and in a word all things that appear.
And to convince you that we have not yet fully described his madness, imagine there is no one to accuse and frighten him. Suppose for a moment that we remove the terror of the laws, and you will see him seizing a sword, attacking everyone violently, and sparing no one—not friend, kinsman, brother, or even his own parent. In fact, there is no need even to suppose this, but let us ask him whether he does not constantly form such thoughts in his mind, and whether he does not mentally consider destroying all people, including friends, kinsmen, and even his own parents. Indeed, there is no need even to ask, because everyone truly knows that those who suffer from this disease grow weary even of their father's old age. And what is sweet and universally desirable—having children—they consider burdensome and unwelcome. Many have even paid money to remain childless and have injured their nature, not only by killing their children after birth, but by preventing them from being born at all.
And to convince you that not even yet have we set forth his madness, let there be no man to accuse and frighten him, but take away the terror of the laws in supposition awhile, and you will see him snatching up a sword, laying violent hands on all, and sparing none; neither friend, nor kinsman, nor brother, nor even his very parent. Nay rather, in this case there is not even need of supposing, but let us ask him, if he is not for ever framing to himself such imaginations, and if he does not in thought range among all men to destroy them; both friends and kinsmen, and even his very parents. Nay rather there is no need even to ask, because in truth all men know that they who are under the power of this disease are wearied even of their father's old age; and that which is sweet, and universally desirable, the having children, they esteem grievous and unwelcome: many at least with this view have even paid money to be childless, and have maimed their nature, not only by slaying their children after birth, but by not suffering them even to be born at all.
Marvel not, therefore, if we have sketched the covetous man in this way (for in truth he is far worse than what we have said); but let us consider how we shall deliver him from the demon. How then shall we deliver him? If he can be made clearly aware that his love of money stands very much in his way with respect to this very object—the gaining of money—for those who wish to gain in little things undergo great losses; hence a proverb has been put forth to this same effect. Many, for instance, on many occasions, wishing to lend at large interest, and through the expectation of gain not having inquired about those who receive their money, have lost all their capital together with the interest. Others again, falling into dangers and not willing to give up a little, have lost their life too along with their possessions.
6. Marvel not, therefore, if we have thus sketched the covetous man (for in truth he is far worse than what we have said); but let us consider how we shall deliver him from the demon. How then shall we deliver him? If he may be clearly made aware, that his love of money stands very much in his way in respect of this very object, the gaining of money; for they that wish to gain in little things undergo great losses; whence accordingly a proverb has been put forth to this same effect. Many, for instance, on many occasions, wishing to lend at large usury, and through the expectation of gain not having inquired about them who receive their money, have together with the interest lost also all their capital. Others again falling into dangers, and not willing to give up a little have together with the substance lost their life too.
Again, when they have had the opportunity to purchase profitable positions or something similar, some trivial stinginess has caused them to lose everything. Because they do not know how to sow but have only ever practiced reaping, they naturally fail constantly in their harvest. For no one can always be reaping, just as no one can always be gaining. Therefore, since they are unwilling to spend, they do not know how to gain either. And when they must take a wife, the same thing happens to them again. Either they are deceived into taking a poor wife thinking she is rich, or when they have brought home one who is rich but full of countless faults, here too they have suffered more loss than gain. For it is not abundance but virtue that produces wealth. For what benefit is her wealth when she is wasteful and dissolute, scattering everything more violently than any wind? What if she is unchaste and brings in countless lovers? What if she is a drunkard? Will she not quickly make her husband the poorest of men? But they do not only marry this way—they also purchase slaves at great risk because of their great covetousness, striving to find not good slaves but cheap ones.
Again, when it has been in men's power to purchase either gainful offices, or some other such thing, by some trifling meanness they have lost all. For because they know not how to sow, but have ever practised reaping, they of course continually fail of their harvest. For no man can be always reaping, as neither can he be always gaining. Therefore since they are not willing to spend, neither do they know how to gain. And should they have to take a wife, the same thing again befalls them; for either they are deceived into taking a poor wife for a rich one, or when they have brought home one that is rich, but full of faults without number, here too they have incurred more loss than gain. For it is not superfluity but virtue, that causes wealth. For what profit is there of her wealth, when she is expensive and dissolute, and scatters all abroad more vehemently than any wind? What if she be unchaste, and bring in numberless lovers? What if she be drunken? Will she not quickly make her husband the poorest of men? But they do not only marry, but also buy at great risk, from their great covetousness, laboring to find not good slaves, but cheap ones.
Consider all these things (for you are not yet ready to hear the words about hell and the kingdom), and keep in mind the losses you have often suffered because of your love of money—in loans, purchases, marriages, positions of power, and everything else. Withdraw yourselves from this obsessive attachment to money.
Consider then all these things (for the words concerning hell and the kingdom you are not yet able to hear), and bearing in mind the losses which you have often undergone from your love of money, in loans, and in purchases, and in marriages, and in offices of power, and in all the rest; withdraw yourselves from doating on money.
If you do this, you will be able to live your present life in security, and after a little while you will advance to hear also the teachings about self-control, and see through to and look upon the very Sun of Righteousness, and attain the good things promised by Him. May God grant that we may all attain these things, by the grace and love for humanity of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
For so shall you be able to live the present life in security, and after a little advance to hear also the words that treat on self-government, and see through and look upon the very Sun of Righteousness, and to attain unto the good things promised by Him; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.