The Return of the Unclean Spirit (Matthew 12:43–45; Luke 11:24–26)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 43 (on Matthew 12:43–45) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110/npnf110.iii.XLIII.html

On the punishment set forth for the wicked generation, that as a healed demoniac who grows remiss draws his affliction back worse than before, so it shall be with them:

As the possessed, saith He, when delivered from that infirmity, should they be at all remiss, draw upon themselves their delusion more grievous than ever: even so is it with you. For before also ye were possessed by a devil, when ye were worshipping idols, and were slaying your sons to the devils, exhibiting great madness; nevertheless I forsook you not, but cast out that devil by the prophets; and again in my own person I am come, willing to cleanse you more entirely.

On their being left destitute of all virtue, and so the readier dwelling for the demons:

But not this only doth the illustration declare, but that they should be also utterly destitute of all virtue, and more assailable by the power of the devils, than at that time.

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St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of Luke, Sermon 81 (on Luke 11:24–26) Source: trans. R. Payne Smith, Library of Fathers, 1859. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_luke_08_sermons_81_88.htm

On the evil spirit that dwelt in Israel in Egypt, driven out when they received the Law, and returning because they rejected Christ and left the heart empty:

For as long as they were in bondage in Egypt, and lived according to the customs and laws of the Egyptians, which were full of all impurity, they led polluted lives; an evil spirit dwelt in them: for it dwells in the hearts of the wicked. But when in the mercy of God they had been delivered by Moses, and received the law as a schoolmaster, calling them to the light of the true knowledge of God, the impure and polluted spirit was driven out. But because they did not believe in Christ, but rejected the Saviour, the impure spirit again attacked them: for he found their heart empty, and devoid of all fear of God, and, swept as it were, and took up his abode in them.

On why the swept and empty heart is retaken — the Holy Spirit rests in the clean heart, the impure spirit in the wicked:

For just as the Holy Spirit, when He sees any one's heart free from all impurity, and clean, dwells and abides there, and rests therein; so also the impure spirit is wont to dwell in the souls of the wicked.

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Origen (c. 185–254)

On the Gospel of Luke (on Luke 11:24–26) As preserved in the Catena Aurea on Luke, trans. J. H. Newman, 1841. Public domain. Full text: https://archive.org/details/CatenaAureaNewEdV5

On the house found empty because Israel possessed nothing divine, desolate and vacant for the spirit's return:

That is, to those who are of Israel, whom he saw possessing nothing divine in them, but desolate, and vacant for him to take up his abode there; and so it follows, And when he came, he findeth it swept and garnished.

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Blessed Augustine of Hippo (354–430)

Questions on the Gospels, Book 1.8 (on Matthew 12:43–45) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xii.html

On those who believe but have not strength for continence, and so return to the world:

So that in these words the Lord signifies that some shall so believe as not to have strength for the work of continence, and shall return to the world.

On the cleansed abode retaken because the word of God in sound doctrine was never brought in to dwell there:

For the lust of the flesh being cast out of its wonted works by penitence, when it finds not any delights in which it may rest, returns the more greedily, and again takes possession of the goal, if carelessness has ensued, and there has not been introduced as the dweller in the cleansed abode the word of God in sound doctrine.

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St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 12:43–45) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xii.html

On why this parable must be referred to the Jewish people, and not to heretics or to men in general:

For by the concluding words of this, whether it be parable or example, "Thus shall it be to this evil generation," we are compelled to refer it, not to heretics, or to men in general, but to the Jewish people.

On the empty temple that had not Christ to dwell in it, so the devil returned to his former house:

And when they believed on the Lord, the Devil, finding no place among the nations, said, "I will return into my house whence I came out;" I have the Jews from whom I formerly departed. ... For the temple of the Jews was empty, and had not Christ to dwell therein, He having said, "Arise, let us go hence."

On the last state worse than the first, the nation now possessed by more demons than in Egypt:

And the last state of that nation is worse than the first, for they are now possessed by a larger number of daemons in blaspheming Jesus Christ in their synagogues, than they were possessed with in Egypt before they had knowledge of the Law; for it is one thing to have no belief that He should come, another not to receive Him when He is come.

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St. Gregory the Great (c. 540–604)

Morals on the Book of Job (on Matthew 12:43–45) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xii.html

On the dry places without water that are the hearts of the righteous, dried of carnal lust, where the devil finds no rest:

The dry places where no water is are the hearts of the righteous, which by the power of discipline are dried from all humours of carnal lust. The wet places are the minds of worldly men, which the humour of carnal lust fills, and makes watery; in such the Devil imprints his footsteps the more deeply, inasmuch as in his wanderings he comes down upon such hearts as upon low and marshy ground.

On the soul lifted up and priding itself on its virtues, which opens an entrance to the returning adversary:

For it often happens that the soul in the commencement of its progress is lifted up, and prides itself on its virtues, that it opens an entrance to the adversary who is raging against it, and who shews himself the more violent in breaking into it, by how much he was grieved at being cast out, though but for a short space.

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St. Bede the Venerable (c. 673–735)

Exposition on the Gospel of Luke (on Luke 11:24–26) As preserved in the Catena Aurea on Luke, trans. J. H. Newman, 1841. Public domain. Full text: https://archive.org/details/CatenaAureaNewEdV5

On the parable applied to one baptized — heretic, schismatic, or even a bad Catholic — from whom the evil spirit went out, who then tries the hearts of the faithful:

This may also be taken to refer to certain heretics or schismatics, or even to a bad Catholic, from whom at the time of his baptism the evil spirit had gone out. And he wanders about in dry places, that is, his crafty device is to try the hearts of the faithful, which have been purged of all unstable and transient knowledge, if he can plant in them any where the footsteps of his iniquity.

On our Lord's added words, which show the difference between His own work and Satan's:

It may also be simply understood, that our Lord added these words to shew the distinction between the works of Satan and His own, that in truth He is ever hastening to cleanse what has been defiled, Satan to defile with still greater pollution what has been cleansed.