HIS AUTHORITY OVER UNCLEAN SPIRITS AND OVER DEATH The Lord, having faced and conquered the visible winds, also proclaimed His authority over the invisible ones, namely, the unclean spirits that corrupt the life of man, and his inner peace. And lastly, He faced death and destroyed its sting. 1- Christ and the dweller among the tombs 1–20. 2- His encounter with ‘Jairus’ 21–24. 3- Healing of the woman with the flow of blood 25–34. 4- The daughter of ‘Jairus’ restored to life 35–43. 1- CHRIST AND THE DWELLER AMONG THE TOMBS In the last chapter, the flesh faced opposing winds, as nature arose against man. The Lord gave him back his peace, and turned nature into a friend to him. Now, souls are facing unclean spirits or “Legion,” that destroy and humiliate them altogether, to make out of man a dweller among tombs. Some scholars see that the episode begins with verse 6. The first five verses being like an introduction put by the evangelist to proclaim the idea behind it, namely, that the Lord has high authority upon these invisible powers which control man. Baring him of his humanity, isolating him from his own, to dwell among tombs, taking away his freedom and destroying his body as well as his soul. We have already dealt with that divine act while studying the gospel according to St. Matthew (Mt. 8: 28). It is fitting for us to notice here the following points: a- The Evangelist Matthew mentions that they were two demon-possessed men (Mt. 8:28), while the Evangelists Mark and Luke (8:26) mention only a single man. St. Augustine1 interprets this discrepancy, saying that the two evangelists mentioned only the famed one, for whose sake, the whole region was feeling sorry. St. John Chrysostom believes that they mentioned only the one man who was suffering more, and, whoever heals one of them can also heal the other. The whole idea was not a narration of a historical episode, but a proclamation of the possibility of healing. b- Some believe that as the Lord Christ set forth to a Gentile province, it was sanctified by His presence, paving the way for embracing the Gentiles, to cast out from them the evil one who, for a long time2, had the upper hand upon them. What the Lord Christ did to that poor man was continued through His disciples, to cleanse every part from the control of Satan, and to grant His heavenly kingdom to every soul. c- The Psalmist saw humanity, as it was drawn by sin, away from paradise, as though from its own home. To set forth with it to the tombs, making out of man, a dwelling place for unclean spirits. To become completely isolated from the fellowship with God, the source of his life; suffering from bitter loneliness, even though he might be dwelling among his family, friends and relatives. He became in need of God, Himself, as a Savior, to rescue him from the “evil spirit,” to get him back anew to his divine home and inner paradise, saying: “God sets the solitary in families; He brings out those who are bound into prosperity.” (Ps. 68:6) 1 Conc. Evang, 2: 24. 2 Nineham, p 151. 5 I say that what the Psalmist hoped in God, His Savior, in the advent Messiah, had been realized in that man possessed by the unclean spirit. Who was deprived of dwelling in his own home, from life of fellowship, even with his relatives; to live in an inner isolation, as well as physical isolation among tombs. He saw the Lord Christ mightily casting away from him the unclean spirit, to bring him back to Him, to share His heavenly kingdom, and to have his place in the Lord Christ, and through Him to settle in the bosom of God the Father. The evangelist described that poor man, who was suffering from bitter isolation, as saying: “He had his dwelling among the tombs, and no one could bind him, not even with chains... And always, night and day, he was in the mountains and in the tombs, crying out and cutting himself with stones.” ( 3-5) Sin had turned him into a fierce beast, untamable by anyone; or like a dragon of the sea, of which is said: “Who is like the beast? Who is able to make war with him? And he was given a mouth speaking great things and blasphemies, and he was given authority... over every tribe, tongue and nation.” (Rev.13: 4- 5,7) The Lord Christ came with authority to destroy that of the beast; also proclaimed by the Psalmist saying: “You who still the noise of the seas, the noise of the waves, and the tumult of the peoples.” (Ps.65: 7) St. Ambrose says, [Such souls seem as though they are dwelling among tombs. The bodies of the non-believers are nothing but a sort of tomb where the dead (the dead souls) are buried, where the word of God is not dwelling. He rushed to the deserted places, those devoid of virtues of the Spirit, away from the Law and separated from the prophets; thus rejected by grace.] d- It was a common belief among the Jews that demons prefer three locations for their dwelling: the wilderness, which is the deserted places; the depths of water; and the tombs. The first one refers to the lust of the devil to take away from man all vitality, and every spiritual fruit to turn him into deserted wilderness. The second refers to the wish of the enemy to draw man into the whirlpool of life. To take his mind away from his eternity and become as if he is in the deep waters, with no hope. The third, namely the tombs, refers to the nature of the devil as a fighter against man, wishing his death. Also to the devil’s content in the corruption of the dead works. That is why the Lord proclaimed His divine authority, and His work in us, through His journey into the wilderness, to wrestle face to face with our adversary. He also did through setting forth to the waters of the Jordan, in order to destroy the authority of the enemy under our feet, granting us the adoption to God the Father, the conqueror of evil and of the evil one. And now, He is heading to encounter the dweller among the tombs, to rid him of the unclean spirit, and to get him back to his home. e- The unclean spirit could not bear to see Jesus; from afar he ran and cried out with a loud voice, and said, “What have I to do with You, Jesus, Son of the most High God? I implore you by God that you do not torment me.” ( 8) Now, if we compare these words uttered by the unclean spirit dwelling in a man of the Gentiles, with the words uttered by another unclean spirit dwelling in a Jewish man, who said: “What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are - the Holy One of God!” (Mk. 1: 24) We would see the confusion that prevailed in the kingdom of the devil, whether the one falling under it is of the Gentiles or of the Jews. The enemy realized that his kingdom is collapsing. His authority is coming to an end, and his condemnation is getting closer through the advent of “Jesus of Nazareth, the Son of 6 God.” St. Cyril the Great says: [Behold the authority of Christ, the unconquered, before whom Satan trembled; as the words of Christ to him are like fire and flames; as expressed by the Psalmist: “The mountains melt like wax at the presence of the Lord.” (Ps.97: 5) The great and arrogant powers have melted1.] St. John Chrysostom likewise says: [The demons realizing that their condemnation has drawn very close, they trembled as if it will happen on the spot2.] The demons felt that casting them away from man is punishment. They had comfort in the kingdom. They settled in corrupted hears, and assumed that the destruction of that kingdom would be followed by the eternal condemnation... By the advent of the Lord Christ, the devil realized that the end drew near. f- The Lord Christ intended to demonstrate the fierceness of the devil, so he asked the unclean spirit: “What is your name? And he answered saying, ‘My name is Legion, for we are many.” ( 9) Fr. Theophlactius says: [Indeed the Lord asked him not to get information from him, but to let those around realize that the man was possessed by many demons.] What happened to that poor individual is portraying man, when he becomes the victim of a particular sin, or of a particular devil. One sin would deliver him to another, and one devil to another, until he becomes enslaved to a legion. And as expressed by St. John Saba: [The passions (the sins) are interwoven with one another; if you come under one, you would, through necessity, be enslaved to all3.] Some believe ‘legion’ to mean, originally “a soldier4.” It is as if he claims to be a military troop fighting incessantly. It may also mean a Roman troop of 6000 soldiers. It is to be noticed that the unclean spirit began by speaking in the singular form, to avoid revealing his nature. But once he confessed that they are a ‘legion’ he used the plural form. g- The demons begged him to send them to the swine, as they were sure that He would not allow them to enter into another man, having come to honor humanity through His incarnation. They also did not ask to enter into clean animals that could be used as animal sacrifices in the temple of the Lord, but sought permission to enter into unclean swine. The Lord allowed them to do that, to proclaim to those around Him, the value of the human soul, that is worth more than two thousand swine! To reveal clearly, the evils of demons, and their destructive nature, even towards the unreasonable animals. And lastly, to reveal that they are unable to enter any creature without His permission! St. Ambrose commented on the request of the demons, saying: [The demons begged Him to let them enter a herd of swine. Here we should notice that the Lord did not tend with His mercy, to condemn anyone, but everyone is working toward his own condemnation. He did not send the demons to the herd of swine. They asked Him for that, because they were unable to stand the splendor of divine light. As those with an eye ailment, are not able to stand sunlight, preferring darkness, so also the demons, tremble as they escape before the splendor of the eternal light. What does the herd of swine represent? These are, of whom is said: “Do not cast your pearls before swine.” (Mt. 7: 6) Those resembling the speechless, thoughtless and lowly animals; who defile their lives by 1 Catena Aurea. 2 In Matt. hom 28. رسالة 3 .17 4 Nineham, p. 154. 7 unclean deeds, and in their plunge down to the abyss of evil, get trapped in between the waves of this life, and are eventually destroyed through suffocation. In the same way, those who are swayed by wind cannot have life-giving communion with the Spirit. Thus, man, could make himself miserable, if he leads a life of swine, that gets him under the authority of the devil. But if he could avoid that unfortunate destiny, even if the devil gets authority over him, that would not be for his destruction, but rather as a test for him1.] h- Who are these people who tended the swine, of whom was said: “Now those who tended the swine fled, and they told it in the city and in the country. And they went out to see what it was that happened. Then they came to Jesus, and saw the one who had been demon-possessed and had the legion, sitting and clothed and in his right mind and they were afraid... Then they began to plead with Him to depart from their region.” ( 14-17) 1- These people represent the view of many not fit to care for one member of the congregation if his salvation and edification would cost some others a material loss. These people do not appreciate the value of a human soul, whoever that soul might be. Yet God cares for every soul. It is of value to Him, high enough to lay the life of His beloved Son for her sake. 2- These people represent some workers and ministers who prefer the idle life, even if it is tending the swine. The work of the Lord Christ is manifest, giving inner peace and prudence to the souls, and they become afraid and disturbed, and “begin to plead with Him to depart from their region.” St. Ambrose2 believes that they represent teachers of Philosophy and leaders of the Jewish society. Weak souls, that could not stand the word of God or the impact of His wisdom. I- The Lord did not oppose them, but left and got into the boat. He, who had been demon-possessed begged to stay with Him. However Jesus instructed him to go home, and tell his friends what great things the Lord has done for him, and how He had compassion on him. He departed and began to proclaim in Decapolis, all that Jesus had done for him, and all marveled ( 18-20). The tenders of swine represent the society that preferred the idle lifeless life, to preaching the gospel. Jesus, the Lord of glory, left them and got into the boat. He left the Jewish nation, lost, to dwell in the Church of the New Covenant. As to that man, He sent him to preach, to pave the way for the gospel work among the Gentiles. That he did, setting forth to ‘Decapolis,’ that refer to the Gentile and pagan world. ‘Decapolis’ embraced nine cities east of the Jordan: Hippos, Damascus, Gadara, Gerasa, Philadelphia (Rabat Ammon or Amman), Dion, Raphana, Canatha, Pella, and a city west of the Jordan, Scythopolis (Pissan). These cities are considered Greek, populated by Greeks after the attack by Alexander the Great, on the east. They were commercially flourishing, owing to their natural geographic location in the midst of Syria; though independent from it politically and economically. 2- HIS ENCOUNTER WITH JAIRUS The healing of the demon-possessed man of the country of the Gadarenes refers to the Gentiles receiving the work of the Lord Christ. The attitude of the tenders of swine refers to the position of the Jewish society, rejecting the Savior. The evangelist did not 1 In Luc. 8. 2 In Luc. 8. 8 close the curtain at that stage, but presented to us the episode of restoring to life of the daughter of Jairus, one of the rulers of the Synagogue, interwoven with that of healing the woman who had a flow of blood for twelve years. He proclaimed that, after healing the Gentiles (the woman with the flow of blood), the Jews would, at the fulfillment of time, enjoy salvation. When they receive the Lord, whom they have rejected before, they are restored to life like that little girl. We have already discussed the sayings of St. Hilary of Poitiers, and St. Augustine, in this concern1. Now, we shall present certain quotations by St. Ambrose: [We already said that Christ left the synagogue, in the persons of the Gadarenes, as, “His own did not receive Him” (Jn.1: 11). As for us, we have received Him, whom we were waiting for. He did not refuse us; yet, if the others got back to Him, He would not turn them down. The ruler of the synagogue had one daughter. He was seeking the healing of the synagogue, which was facing death, after Christ had left it. Who could the ruler of the synagogue be, but the Law! For its sake, the Lord did not forsake the synagogue for good, but kept the healing for those in it, who would eventually come to believe. While the Word of God hastened to the daughter of that ruler, to save the house of Israel, the Holy Church, assembled from the Gentiles, enjoyed the salvation set for others. The Word of God came to the Jews; yet, He was drawn by the Gentiles. Men of the Law did not believe in Him, but the others did. Like that woman, who had spent all what she had on physicians, and was no better; so the people of the Gentile have likewise, lost all their natural gifts, and their life inheritance... With faith she approached Him, and with wisdom, knew for sure that she got healed. So did the sanctified nations that believed in the Lord, having been put to shame by their sin, which they left, to progress in faith... clothed themselves with wisdom to achieve healing; then got the courage to admit, that what they seized was not theirs in the first place. Why did she come behind Him? Because it is written: “You shall walk after the Lord your God and fear Him, and keep His commandments.” (Deut.13: 4) And what does it mean that the twelve-year-old daughter of that ruler was about to die? That would refer to the fact that, as the synagogue became powerless, the Church emerged! The weakness of the one is strength of the other, as “through their fall,... salvation has come to the Gentiles.” (Rom. 11:11) The end of the one, is the beginning for the other; not a beginning by nature, but through salvation; as: “Hardening in part has happened to Israel, until the fullness of the Gentiles has come in” (Rom.11: 25) 2.] The word ‘Jairus’ designates “the enlightened.” So if ‘Jairus’ refers to the Law, and his daughter refers to the Jewish nation, who fell ill to become near death? It would not be able to get resurrected from that death, unless it comes to enjoy the spirit of enlightenment. Guided by the Law and not to the letter that kills, but to Him, who can resurrect from the dead. 3- HEALING THE WOMAN WITH THE FLOW OF BLOOD a- St. John Chrysostom says that that woman did not dare to approach the Savior openly, or to come to Him from the front; as, the Law stated, she is considered unclean. She came behind Him, and dared only to touch the tassels of His ‘cloak.’ He goes on with His narrative saying that she got healed, not because of the cloak itself, but because of her 1 .222- الإنجیل بحسب متى، 1983 ، ص 221 2 In Luc 8: 40-56. 9 faith1. St. Augustine sees in the ‘tassels,’ a reference to our teacher the apostle Paul, who called himself ‘the last of all;’ as by his preaching, the nations of the Gentiles got to meet the Lord Christ, and to enjoy the Divine salvation. The nations that did not see the Master in the flesh, came through the faith preached by St. Paul, to get in touch with Him ‘from behind,’ and enjoy healing. St. Ambrose comments on that touch, saying: [If we apprehend the greatness of the Son of God, we can appreciate that we are not able to touch more than the tassels of His cloak. If we wish to be healed, let us then touch, in faith, the tassels of His cloak ‘from behind,’ as God is in no need of eyes to see with. He does not have physical senses, but in Him is Knowledge of everything. Blessed is he, who touches, just the tassels of the ‘cloak’ of the Word as, Who is able to contain Him!2] Every Hebrew was bound by the Law to make four tassels on the corners of his garment (Num.15: 38- 40), and to put in them a blue thread, to designate his identity, as one of the elected people of God... So, if the tail of the garment, which gets in touch with the ground, has a blue (that is to say, heavenly) thread, that indicates that it is only fitting, for that man, to be as a whole, heavenly. That is concerning the Hebrew man in general, but as to the Lord Christ, the Son of the heavenly God, if we get in touch with Him, we are getting in touch with the God of heavens Himself. b- St. Augustine sees that the physicians on whom the woman spent all what she had, referred to the teachings of philosophers, saying: [The teachings of philosophers have actually kindled the hunger to the truth, without satisfying it... But, as to a touch of the tassels of His cloak;(Mk5: 27) it is the scream of the believing heart3.] c- If the Lord healed that woman with the flow of blood, that healing cost Him a flow of love, the evangelist says: “And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, ‘Who touched My clothes’?” ( 30) It was not a mere touch of the tassels of His cloak, but “power had gone out of Him”... That does not involve any loss on His part, but rather a flow of kindled love to her. It is like when we light a candle from a flame of fire. The flame does not suffer any loss by that. The Lord Christ gives “power,” set forth through His cross, to heal the afflicted souls. He presents a true inner gift, which completely draws the heart of the Church. As the apostle Paul says: “Who gave Himself for our sins, that He might deliver us from this present evil age, according to the will of our God and Father.” (Gal.1: 4) And the Lord Himself says: “I am the Good Shepherd. The Good Shepherd gives His life for the sheep” (Jn. 10:11). d- As the woman admitted to the Lord “the whole truth,” she heard Him say to her, “Daughter!” and as St. John Chrysostom says: [He called her “daughter,” for she was saved through faith, as our faith in Christ makes of us children to Him4.] She believed in Him, who is able to grant salvation; and put her faith in practice by getting into the midst of the crowd and touch the tassel of His cloak. She proclaimed her living faith, to enjoy the work of Christ in her. 4- RESTORING JAIRUS’ DAUGHTER TO LIFE 1 In Matt. hom 31. 2 In Luc 8: 40–56. 3 On Ps. hom 33. 4 In Matt hom 31. 10 As Jairus, one of the rulers of the synagogue, went by himself to the Lord Christ - whom the synagogue considered as a transgressor, with whom any loyal Jew should have nothing to do - fell at His feet and begged earnestly for His help. That man came to enjoy the entering of the Lord into his house, together with three of His disciples. His house has thus turned into a holy temple, where the Lord of heaven Himself comes to dwell. The Lord did not go to the little girl accompanied by a great crowd, for He wanted to confirm that it is not for all to enjoy the power of resurrection, but only for those who ask and yearn for it. The restoration of the little girl to life was not a show of an amazing miraculous act, but it was rather a revelation that the Lord Christ is the grantor of resurrection, to those who attach themselves to Him and become His disciples. The Lord entered into the house, to find the funeral procedure had already begun, from tearing of clothes, to cutting of hair, to wailing loudly. In the midst of that tumult, He said: “Why make this commotion and weep? The child is not dead, but sleeping.” ( 39) According to those people who could not restore her to life, she was dead. But to Him she was just sleeping, to be awakened at any time He wants. He let them laugh at Him, to scorn, and turn their laughing into a testimony of truth, that she was actually dead. When He raised her up: He took the child by hand ( 41); and as St. Ambrose says: [I wish the Word would hold my hand, and let me enter His inner room, to keep the spirit of evil away from me, and surround me with the Life-giving Spirit. I wish He orders for me to be given the heavenly bread to eat, that is, the Word of God1.] Many of the Church Fathers concentrated on the phrase: “Something should be given to her to eat” ( 43), considering it a confirmation that her resurrection had been, not a matter of ‘make believe,’ but an actual fact. St. Jerome comments: [When He raised anybody from the dead, He used to instruct those concerned to give him or her something to eat, to confirm that the act of resurrection was not a sort of illusion2.] St. Ambrose, also says: [The funeral procedure was completed, to confirm death, then the spirit came back by the word of the Lord, and the body was raised up fresh, and given food to confirm the testimony of life3.] Finally, as we have already noted, St. Augustine4 sees in the acts of restoration to life, mentioned in the Holy gospels, a reference to the raising of souls up from the death of sin. The little daughter of Jairus, who was on her deathbed, refers to the soul, dead through the sin of inner thoughts, although not personally practiced, yet, had been lying hidden in her home. The son of the widow of Nain (Lk. 7:14, 15) refers to the soul, dead through the sin that proceeded from thoughts to talk or to action, demonstrated in behavior outside home. And finally, the raising up of Lazarus, after four days (Jn.11) refers to the resurrection of the soul that died through practicing sin, as a continuous life habit.
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