Catena Aurea

1. And they came over unto the other side of the sea, into the country of the Gadarenes.

2. And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,

3. Who had his dwelling among the tombs; and no man could bind him, no, not with chains:

4. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.

5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.

6. But when he saw Jesus afar off, he ran and worshipped him,

7. And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.

8. For he said unto him, Come out of the man, thou unclean spirit.

9. And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.

10. And he besought him much that he would not send them away out of the country.

11. Now there was nigh unto the mountains a great herd of swine feeding.

12. And all the devils besought him, saying, Send us into the swine, that we may enter into them.

13. And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.

14. And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.

15. And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.

16. And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.

17. And they began to pray him to depart out of their coasts.

18. And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.

19. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.

20. And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.

THEOPHYLACT. 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.

BEDE. (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.

PSEUDO-CHRYSOSTOM. (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 laket. It continues, And when he was come out of the ship, immediately there met him, &c.

AUGUSTINE. (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.

CHRYSOSTOM. (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 shew the greater virtue in the Worker; for He who had cured one such, might cure many others. Nor is there any discrepancy shewn 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.

GREGORY OF NYSSA. (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.

CYRIL OF ALEXANDRIA. (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?

BEDE. (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.

CHRYSOSTOM. (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.

BEDE. (ubi sup.) For it is a great torment for a devil to cease to hurt a man, and the more severely he possesses him, the more reluctantly he lets him go. For it goes on, For he said unto him, Come out of the man, thou unclean spirit.

CYRIL OF ALEXANDRIA. (non occ.) Consider the unconquerable power of Christ; He makes Satan shake, for to him the words of Christ are fire and flame; as the Psalmist says, The mountains melted at the presence of the Lord, (Ps. 97:5) that is, great and proud powers. There follows, And he asked him, What is thy name?

THEOPHYLACT. The Lord indeed asks, not that He Himself required to know, but that the rest might know that there was a multitude of devils dwelling in him.

PSEUDO-CHRYSOSTOM. (Vict. Ant. e Cat. in Marc.) Lest he should not be believed, if He affirmed there were many, He wishes that they themselves should confess it; wherefore there follows, And he saith unto him, Legion, for we are many. He gives not a fixed number, but a multitude, for such accuracy in the number would not help us to understand it.

BEDE. (ubi sup.) But by the public declaration of the scourge which the madman suffered, the virtue of the Healer appears more gracious. And even the priests of our time, who know how to cast out devils by the grace of exorcism, are wont to say that the sufferers cannot be cured at all, unless they in confession openly declare, as far as they are able to know, what they have suffered from the unclean spirits in sight, in hearing, in taste, in touch, or any other sense of body or soul, whether awake or asleep. It goes on, And he besought him much that he would not send them away out of the country.

PSEUDO-CHRYSOSTOM. (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.

THEOPHYLACT. Also that by fighting with us, they may make us more expert. It goes on, Now there was there about the mountain a great herd of swine feeding.

AUGUSTINE. (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.

REMIGIUS. (v. Aur. Cat. in Matt p. 327) The devils entered not into the swine of their own will, but their asking for this concession, was, that it might be shewn 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.

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