JESUS CURES TWO PERSONS POSSESSED WITH DEVILS--MIRACLE OF THE
SWINE--WONDERS PERFORMED BY JESUS TILL THE END OF THE FIRST YEAR OF HIS
MISSION.
Landed again in the country of the Gerasenes, Jesus took a route by
which no person had for some time passed. Two demoniacs, inhabiting the
tombs in the neighborhood, rendered this passage dangerous. Scarcely had
Jesus shown himself, when these madmen ran to meet him. As he was a
connoisseur in matters of possession, he no sooner perceived them than
he began to exorcise, to make the unclean spirits come out of them.
Notwithstanding his divine skill, he acquitted himself very imperfectly
on this occasion. It was not with _one_ devil, but with a legion of
devils he had to deal. One of them, amused at the mistake of the son of
God who asked him his name, answered, _I am called Legion_. On this
Jesus changed his batteries, and was proceeding to dislodge them, when
the devils, obstinate in continuing in the country, or very little
desirous of returning to hell, proposed a capitulation. One of the
articles stipulated, that on leaving the body of the possessed, they
should enter into a herd of swine, which fed close by on the declivity
of a hill. Jesus readily agreed, for once, to grant something on the
prayer of the devils, and not to use his authority rigorously. Neither
he nor his disciples, as good Jews, ate pork: he supposed, therefore,
that swine, prohibited by the law, might well serve for a retreat to
devils. He consented to the treaty; the demons came out of their former
residence to enter into the swine, who, feeling Satan within them, were
thrown into commotion, or, perhaps, were terrified--a very natural
thing; and having precipitated themselves into the sea, were drowned to
the number of about two thousand. If a legion of devils is composed of
the same number as a Roman legion, we must believe that there were six
thousand devils. This evidently makes three devils for each hog, a
sufficient number to induce them to commit suicide.
Some grave authors assure us, that Jesus never laughed, nor even smiled;
yet it is very difficult to believe, that the "son of God" could
preserve his gravity after performing such a trick. But it did not
appear so humorous to the herdsmen, who found this fine miracle so
little pleasant that they complained of it to their employers, and ran
to the city; where the affair was no sooner known than the proprietors
of the swine, far from being converted, bewailed a prodigy so ruinous to
them, and maintained that it was a matter of public concern. The
Gerasenes went in a body to oppose the entry of Jesus into their city,
and, from inability to punish, besought him to leave their territory as
soon as possible. Such was the effect which the miracle of sending
devils into the swine produced.
This memorable transaction must be true, for it is attested by three
evangelists, who, however, vary in some circumstances. Matthew informs
us, that the possessed were _two_ in number; Mark and Luke maintain that
there was only _one_; but so furious, according to Mark, that they could
not bind him _even with fetters_. Luke is certain that the devil
frequently carried him into the deserts; Mark affirms that he spent his
days and nights in the tombs, and on the neighboring mountains. On this
occasion Jesus was also proclaimed _Christ_ by the devil. As he was
among his friends, or disciples, he did not enjoin silence to Satan. The
acknowledgement was useful when given in private, and could not hurt
him; but there were occasions on which it might do harm if made in
public. It was necessary, therefore, our puissant miracle-worker should
be circumspect, especially when he did not perceive himself sufficiently
supported.
Unbelievers discover important errors, and evident marks of falsehood in
the narrative, which also appears ridiculous, 1st, They are surprised to
see devils, who, according to Christians, are condemned to eternal
torments in hell, leaving it to take possession of the inhabitants of
this earth. 2dly, They are astonished at seeing the devils address
prayers to the son of God. It is an article of Christian faith, that to
pray, grace is requisite; that the damned cannot pray; and much more,
that this grace must be denied to the chief of the damned. 3dly, The
incredulous are offended at a miracle by which Jesus benefitted two
persons possessed with devils, at the expense of the proprietors of two
thousand swine, to whom this miracle cost at least eighteen thousand
dollars;--a transaction not quite agreeable to the rules of equity.
4thly, It cannot be conceived how Jews, whom their law inspired with
horror towards swine, could have herds of these animals among them, and
which they could not even touch without being defiled; and, 5thly, It is
indecorous to make the "son of God" enter into a compromise with devils;
ridiculous to make them enter into swine; and unjust to make them enter
into and destroy other people's property.
We are not informed what became of these devils after being precipitated
into the sea. It is not unreasonable to believe, that, in coming out of
the swine, they entered into the Jews, to procure the saviour the
pleasure of casting them out again; for the curing of people possessed
was, of all miracles, that in which he was most expert.
The possessed person cured by Jesus, penetrated with gratitude to his
physician, with whom he was perhaps previously acquainted, wanted to
follow Jesus, according to Mark; but it was foreseen that his testimony
might become suspicious if he put himself in the train of the messiah,
who, therefore, chose rather that he should repair to his family, and
announce the mercies he had received from the Lord. He was a native of
Decapolis, a country, as we have seen, very much disposed to credulity.
Accordingly, as soon as the man had there recounted this adventure,
every body was transported with admiration. We are, however, astonished
at the difference between these folks, so remarkable for a docile faith,
and the Gerasenes:--the inhabitants of Decapolis believe all without
seeing any thing, whilst the Gerasenes, eye witnesses of the prodigy,
are not moved by it, and uncivilly refuse Jesus admittance into their
city. We commonly find in the gospel, that to witness a miracle is a
very strong reason for not believing it.
The hardness of heart and unbelief of the Gerasenes, and particularly
the request they made to the messiah not to come among them, obliged him
to re-embark with his disciples and return to Galilee, where he was very
kindly received. It is not, however, related whether he preached and
performed miracles; even the time he continued there is not accurately
known.--The friends of Jesus, and the relations of his disciples and
mother, received, it appears, from time to time, intelligence of his
wonders, which they took care to circulate; and, on learning that they
wanted him, he returned to Capernaum. Scarcely was his arrival known,
when the people, always fond of sermons and miracles, resorted to him in
crowds. Neither his house nor the space before the door could contain
the multitude; he required the voice of a Stentor to make himself heard
at the extremities of the crowd; but the idlers, content with following
him without knowing why, were very little troubled about understanding
his orations.
The Pharisees, to whom Jesus' success began to give umbrage, resolved to
satisfy themselves, if there was any reality in what was reported of
him. Some doctors of Gallilee, who were not of the number of our
missionary's admirers, repaired to him. They heard him preach, and came
from his sermons more possessed against him: even his miracles could not
convert them, though, according to Luke, the power of the Lord was
displayed in their presence in the cure of the sick. But, as has been
remarked, the miracles of the messiah were calculated to convince those
only who did not see them. Thus it is, that these miracles are believed
at present by people who would not credit those performed in their
presence.
Four men who carried a paralytic on his bed, unable to penetrate through
the crowd, were advised to ascend with the burden to the roof of the
house, and, making an opening there, to let down the sick man in his
bed, and lay him at the physician's feet. The idea appeared ingenious
and new to the latter, and indicated first rate faith; accordingly,
addressing the sick man, he said, "My son, be of good courage, thy sins
are forgiven thee." This absolution or remission, was pronounced so as
to be heard by the emissary doctors, who were highly offended at it.
Jesus, divining their dispositions, addressed his discourse to
them--"Why do you suffer wicked thoughts to enter into your hearts?
which is easier to say to this paralytic, thy sins are forgiven thee; or
to say to him, Arise, take up thy bed and walk." This question, boldly
proposed in the midst of a fanatical people, the sport of prejudice,
embarrassed the doctors, who did not think proper to reply. Jesus,
profiting by their embarrassment, said to the paralytic, _Arise, take up
thy bed, and go into thine house_. This prodigy impressed their minds
with terror: it especially made our doctors, the spies, tremble, while
the people exclaimed, "Never have we seen before anything so wonderful."
But if the doctors were afraid, they were not converted; and
notwithstanding the cure of the paralytic, they had no faith in the
absolution granted by Jesus. It may, therefore, be supposed, that this
miracle was attended with circumstances which rendered it suspicious:
perhaps the gospel will enable us to discover them.
When the same fact is differently related by different historians equal
in authority, we are constrained to doubt it; or, at least, are entitled
to deny that it happened in the manner supposed. This principle of
criticism must apply to the narratives of the gospel writers, as well as
to those of others. Now, Matthew merely tells us, that a paralytic was
presented to Jesus, who cured him, without relating the wonderful
circumstance of the roof being perforated, and the other ornaments with
which Mark and Luke embellished their narratives. Thus, either we are in
the right in suspending our belief as to this fact, or we may believe
that it has not occurred in the manner related by the two last
evangelists. Again, Mark and Luke, who say that the sick man was
elevated on his bed to the top of the house, having previously informed
us the crowd was so great that the bearers of the diseased were unable
to force their way, suppose, without expressing it in words, another
very great miracle. They make the carriers penetrate through the crowd.
Arrived, we know not how, at the foot of the wall, they could not
singly, and far less loaded with the sick man, climb up to the roof of
the house. Luke says they made an opening through it. In that case the
people must have perceived them, particularly, those in the inside of
the house. During the silent attention they gave to the discourse of
Jesus, they must have heard the noise made by the men in raising up a
bed to the roof, and afterwards uncovering, or making a hole in it,
through which to convey the sick man. This operation became more
difficult if the roof, instead of being covered with tiles, was flat.
Now, all the houses of the Jews and orientals were, and still are,
constructed in this manner. These difficulties furnish sufficient
motives for doubting this grand miracle. But it will become more
probable, if we suppose that the sick man was already in the house with
Jesus; or that things being previously arranged, they let down by a
trap-door made on purpose, a paralytic most certain of being cured on
command of the messiah. This transaction might appear marvellous to a
populace disposed to see prodigies every where; but it made less
impression on the doctors, who had come purposely to scrutinize the
conduct of our adventurer. They conjectured, that it was dangerous to
contradict weak fanatics, though they did not credit the miracle they
had witnessed.
Some days thereafter Jesus preached along the sea coast, and passing
near the custom-house, perceived Matthew, one of the officers, who sat
there. His mien pleased the messiah, on whose invitation the subaltern
financier quitted his post, and followed him, after having given a great
entertainment to Jesus and his party. Matthew introduced his new master
to publicans, and toll collectors, his brethren in trade, and others of
similar repute. The Pharisees and doctors, who watched our missionary,
came to Matthew's house to be assured of the fact. Jesus, occupied with
gratifying his appetite, did not at first observe that he was watched.
Some words, however, spoken rather loudly, attracted his attention: it
was the doctors who reproached the disciples with eating and drinking
with persons of doubtful reputation. "How," probably said they to them,
"how dares your master, who constantly preaches up virtue, sobriety, and
repentance, show himself publicly in such bad company? How can he
associate with knaves, monopolizers, and men whom their extortions
render odious to the nation? Why does he have in his train women of bad
lives, such as Susan and Jane, who accompany him continually?" The
disciples, attacked in this manner, knew not how to reply; but Jesus,
without being disconcerted, answered with a proverb:--"It is not the
whole," said he, "but the sick who have need of a physician." After this
he cited a passage of scripture, which cannot now be found--"Learn,"
said he, "the truth of this saying, _I love mercy better than
sacrifice_." It appears the doctors did not consider themselves
defeated, and Jesus was so transported with zeal as to say, that he
"came not to call the righteous but sinners to repentance." In that
case, why did he reject the Pharisees and doctors, whom he called
_whitened sepulchres_? If the adversaries of Jesus were not righteous,
they were sinners, whom he was come to call to repentance; consequently
he ought not to have renounced them.
Whatever reason Jesus might have to palliate or justify his conduct, it
was very soon published abroad. John Baptist's disciples who heard it,
and whom, perhaps, jealously excited, came in search of him, and asked
the reason of the difference in the life he and his disciples led, and
that which they themselves followed. We fast, (said they) continually,
whilst you and your followers enjoy good cheer. We practise austerities,
and live in retirement, whilst you run about and frequently keep company
with persons of evil repute, &c. The reproach was embarrassing, but
Jesus contrived to evade it. "The friends of the bridegroom, (replied
he,) ought neither to fast, nor live in sorrow whilst they have the
bridegroom with them; a time will come when the bridegroom shall be
taken away from them; and then they shall fast. No man putteth a piece
of new cloth on an old garment--neither do men put new wine into old
bottles: and no person asks for new wine when he can get old, for he
finds the old better." John's disciples had no reply to reasons so
sublime and convincing. The enigmatical symbol, or pompous bombast, by
which Jesus got out of this affair, is closely imitated by our modern
preachers, who find it very proper argument to shut the mouths of those
who are not inclined to dispute eternally about what they do not
understand.
This incident demonstrates, that the Pharisees and doctors were not the
only persons who were offended with Jesus, and the company he kept. In
the epistles, ascribed to Barnabas, that apostle says expressly, that
the "apostles, whom the Lord chose, were very wicked men, and above all
sinners iniquitous." The fact is also confirmed in Matthew ix., Mark ii.
and Luke v. This evidently decides the cause in favour of the partizans
of lax morality, and furnishes them with victorious arms against the
modern puritans. We may also remark, that the actions and expressions of
Jesus on this occasion, authorise the conduct and language of our holy
guides, our lords the bishops, who when reproached with their iniquitous
behaviour, shut our mouths by averring, that _we ought to do as they
tell us, and not what they do_!
It cannot be denied, that the discrepancy which existed between the
conduct of Jesus and the principles of the Jews, or even in his own
doctrine, required extraordinary miracles to prove his mission. He was
not ignorant of this; prodigies, therefore, were commonly the strongest
of his arguments; these were well calculated to gain the vulgar, who
never value themselves on reasoning, but are ready to applaud the man
who exhibits wonders, and acquires the secret of pleasing their fancy.
After Jesus had silenced John's disciples, the chief of a synagogue
waited on him, and besought him to come and lay hands on his daughter,
twelve years old, _who was dead_, according to Matthew, but who was only
_very sick_, according to Mark and Luke; a difference which seems to
merit some attention. Jesus complied with the invitation; and whilst
proceeding to the house overheated himself so much that a virtue went
out of him sufficient to cure all who were in its atmosphere. We shall
not form conjectures on the nature of this virtue or divine
transpiration. We shall only remark, that it was so potent as
instantaneously to cure a woman afflicted for twelve years with an issue
of blood; a disease which, probably, the spectators had not better
verified than its cure. On this occasion, Jesus perceiving that there
had gone out of him a considerable portion of virtue, turned towards the
afflicted female, whom his disciples had rudely pushed back, and seeing
her prostrate at his feet, "Daughter, (said he) be of good cheer, thy
faith hath made thee whole." The poor woman, whom the disciples had
intimidated, charmed with being relieved from her fright in so easy a
manner, confessed openly she was cured.
When our miracle performer was arrived at the house of Jairus, the chief
of the synagogue, it was announced to the latter that his daughter had
expired, and that the house was full of minstrels, who were performing a
dirge or mournful concert according to the custom of the country. Jesus,
who on the way had got the father of the girl to prattle, was not
disconcerted at the news. He began with making every body retire, and
then by virtue of some words raised her from the dead.
In historical matters we must prefer two writers who agree, to a third
who contradicts them. Luke and Mark affirm that the damsel was dead; but
here unfortunately it is the hero himself who weakens his victory. On
their saying that she was dead, he affirmed that she was only _asleep_.
There are girls who at twelve years of age are subject to such swoons.
On the other hand, the father of the damsel appears to have acquainted
the physician with the condition of his child; and he, more in the
secret than others, did not believe the intelligence of her death. He
entered alone into her chamber, well assured of her recovery if she was
only in a swoon: if he had found her dead, there is every reason to
believe, he would have returned, and told the father that he had been
called too late, and regreted the accident.
Jesus did not wish that this miracle should be published; he forbade the
father and mother of the damsel to tell what had happened. Our charlatan
was not solicitous to divulge an affair which might increase the
indignation of the Jews of Jerusalem, whither he was soon to repair to
celebrate the passover. The account of this miracle seems to evince that
the Son of God had acquired some smattering of medicine in Egypt. It
appears that he was versant in the spasmodic diseases of women; and no
more was wanting to induce the vulgar to regard him as a sorcerer, or
performer of miracles.
Once in the way of performing wonders, Jesus did not rest satisfied with
one merely. According to Matthew, (who alone relates the facts we are
now to notice,) two blind men who followed him began to exclaim, _Son of
David, have mercy on us_. Though Jesus, in his quality of God, knew the
most secret thoughts of men, he chose to be _viva voce_ assured of the
disposition of the sick with whom he had intercourse. He asked, if they
had much faith, or if they sincerely believed that he was able to do
what they requested of him. Our blind folks answered in the affirmative;
then touching their eyes, "Be it unto you," said he, "according to your
faith," and instantly they received their sight.
We know not how to reconcile such lively faith in two blind men, with
their disobedience. Their physician, who might have good reasons for not
being known, expressly forbade them to speak of their cure; they,
however, spread it instantly through the country. The silence of those
who were witnesses of this great miracle, is not more astonishing than
the indiscretion of the blind men who were the objects of it. A fact
still more miraculous is the obduracy of the Jews, who were so stubborn,
that the many wonders performed one after another and on the same day,
were not able to convince them. Jesus, far from being discouraged,
determined still to exhibit specimens of his power. A dumb man,
possessed with a devil, being presented to him, he expelled the demon
and the dumb began to speak. At sight of this miracle, the people, as
usual, were in extasy, whilst the pharisees and doctors, who had also
exorcists among them, saw nothing surprising in it: they pretended that
their exorcists performed their conjurations in the name of God, whilst
Jesus operated in the name of the devil. Thus they accused Jesus of
casting out the devil by the devil, which was indeed a contradiction.
But this did not prove the divinity of Jesus; it proved only that the
Pharisees were capable of talking nonsense and contradicting themselves,
like all superstitious and credulous people. When theologists dispute,
we soon discover that the wranglers on both sides speak nonsense; and,
by contradicting themselves, impugn their own authority.