Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Mark 1:34 - King James

Verse	Translation	Text
Mr 1:34	King James	And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
And he healed many that were sick of divers diseases, and cast out many devils--In Mat 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command. and suffered not the devils to speak, because they knew him--Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on Mar 1:24. After this account of His miracles of healing, we have in Mat 8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (Isa 53:4), Himself took our infirmities, and bare our sicknesses."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

And he healed many that were sick of divers diseases, and cast out many devils--In Mat 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command.

and suffered not the devils to speak, because they knew him--Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on Mar 1:24. After this account of His miracles of healing, we have in Mat 8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (Isa 53:4), Himself took our infirmities, and bare our sicknesses."

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
devils demons. (See Scofield) - (Mat 7:22).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Devils (δαιμόνια) The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Mat 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων, of which demon is a transcript, and which occurs, according to the best texts, only at Mat 8:31; and δαιμόνιον, which is not a diminutive, but the neuter of the adjective δαιμόνιος, of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mar 1:32. The derivation of the word is uncertain. Perhaps δαίω, to distribute, since the deities allot the fates of men. Plato derives it from δαήμων, knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's "Cratylus," quotes Hesiod as follows: "Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them, But now that fate has closed over this race, They are holy demons upon earth, Beneficent, averters of ills, guardians of mortal men.'" After some further conversation, Socrates goes on: "And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise). Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human (δαιμόνιον) both in life and death, and is rightly called a demon." Mr. Grote ("History of Greece") observes that in Hesiod demons are "invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world." In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά, god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! ("Iliad," 2:190, 200; 4:31; ix., 40). Occasionally in an admiring or respectful sense ("Odyssey," xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot or fortune. So in the beautiful simile of the sick father ("Odyssey," 5:396), "Some malignant genius has assailed him." Compare "Odyssey," x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων, though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Mat 5:3, blessed), naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων, with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, "obscure to human knowledge and alien to human life," taking the abstract term uniformly in an evil sense. Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. "Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings" (Grote, "History of Greece"). This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mar 5:12, Mar 5:15; Mar 3:22, Mar 3:30; Luk 4:33). They appear in connection with Satan (Luk 10:17, Luk 10:18; Luk 11:18, Luk 11:19); they are put in opposition to the Lord (Co1 10:20, Co1 10:21); to the faith (Ti1 4:1). They are connected with idolatry (Rev 9:20; Rev 16:13, Rev 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luk 13:11, Luk 13:16; Mar 5:2-5; Mar 7:25; Mat 12:45).

Vincent's Word Studies, by Marvin R. Vincent [1886]

Devils (δαιμόνια)

The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Mat 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων, of which demon is a transcript, and which occurs, according to the best texts, only at Mat 8:31; and δαιμόνιον, which is not a diminutive, but the neuter of the adjective δαιμόνιος, of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mar 1:32.

The derivation of the word is uncertain. Perhaps δαίω, to distribute, since the deities allot the fates of men. Plato derives it from δαήμων, knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's "Cratylus," quotes Hesiod as follows: "Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,

But now that fate has closed over this race,

They are holy demons upon earth,

Beneficent, averters of ills, guardians of mortal men.'"

After some further conversation, Socrates goes on: "And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise). Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human (δαιμόνιον) both in life and death, and is rightly called a demon." Mr. Grote ("History of Greece") observes that in Hesiod demons are "invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world." In later Greek the word came to be used of any departed soul.

In Homer δαίμων is used synonymously with θεός and θεά, god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! ("Iliad," 2:190, 200; 4:31; ix., 40). Occasionally in an admiring or respectful sense ("Odyssey," xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot or fortune. So in the beautiful simile of the sick father ("Odyssey," 5:396), "Some malignant genius has assailed him." Compare "Odyssey," x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance.

We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων, though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Mat 5:3, blessed), naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life.

In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων, with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, "obscure to human knowledge and alien to human life," taking the abstract term uniformly in an evil sense.

Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. "Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings" (Grote, "History of Greece").

This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mar 5:12, Mar 5:15; Mar 3:22, Mar 3:30; Luk 4:33). They appear in connection with Satan (Luk 10:17, Luk 10:18; Luk 11:18, Luk 11:19); they are put in opposition to the Lord (Co1 10:20, Co1 10:21); to the faith (Ti1 4:1). They are connected with idolatry (Rev 9:20; Rev 16:13, Rev 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luk 13:11, Luk 13:16; Mar 5:2-5; Mar 7:25; Mat 12:45).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
He suffered not the devils to say that they knew him - That is, according to Dr. Mead's hypothesis, (that the Scriptural demoniacs were only diseased persons,) He suffered not the diseases to say that they knew him!

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Because they knew him - To be the Christ, is added here by several ancient and respectable MSS. and versions; but it appears to be only a gloss.

Top

⁴ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

¹⁷ That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.

²⁴ Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.

¹⁶ When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:

²² Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

⁴⁵ Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.

²⁵ For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:

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.

¹⁶ And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?

¹¹ And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.

¹⁴ For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

¹³ And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.

²⁰ And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:

¹ Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

²¹ Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

²⁰ But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.

¹⁹ And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.

¹⁸ If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.

¹⁸ And he said unto them, I beheld Satan as lightning fall from heaven.

¹⁷ And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.

³³ And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,

³⁰ Because they said, He hath an unclean spirit.

²² And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.

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.

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

³ Blessed are the poor in spirit: for theirs is the kingdom of heaven.

³² And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils.

³¹ So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

¹ Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.