Exegetical and Hermeneutical Commentary of Matthew 9:34
But the Pharisees said, He casteth out devils through the prince of the devils.
32 34. Cure of a Dumb Man possessed by an evil spirit.
St Luk 11:14-15
34. He casteth out the devils through the prince of the devils ] The answer to this charge is given, ch. Mat 12:25-30.
Fuente: The Cambridge Bible for Schools and Colleges
But the Pharisees said, He casteth out devils through the prince of the devils – That is, Beelzebub. See the notes at Mat 12:24. They did not deny the reality of the miracle or the facts in the case, but they ascribed what was done to the power of the great leader of the fallen host, as if Jesus were in league with him. For the manner in which the Saviour met that reasoning, see the notes at Mat 12:25-28.
Fuente: Albert Barnes’ Notes on the Bible
Verse 34. He casteth out devils through the prince of the devils.] This verse is wanting in both the Greek and Latin of the C. Bezae, in another copy of the Itala, and in Hilary and Juvencus. But See Clarke on Mt 12:24.
It is a consummate piece of malice to attribute the works of God to the devil. Envy cannot suffer the approbation which is given to the excellencies of others. Those whose hearts are possessed by this vice speak the very language of the devil. Calumny is but a little distance from envy. Though all persons may not have as much envy as the Pharisees, yet they should fear having some degree of it, as all have the principle from whence it proceeds, viz. sin.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This was not the only time they said so: see Mat 12:24; Mar 3:22; Luk 11:15. See Poole on “Mat 12:24“. I shall in my notes on Mat 12:24 speak more fully to this text, where we shall also meet with our Saviours vindication of himself from this imputation. At present, I shall only observe the miserable effects of blindness and malice. The common people marvelled, and said there was never seen such things in Israel. The Jewish doctors are mad, and charge our Saviour to have made a contract with the devil, and to have derived this power from him. But how did this appear to them? Nothing appeared as to any thing which our Saviour had done that could conduct their reason to such a judgment; nothing but what led their more charitable neighbours to a quite contrary judgment. But something they must say to defame our Saviours reputation amongst the people; having nothing else, but what the people would have judged false, they thus charge him. Nor are the children of the devil to learn his arts, who, when they cannot charge good and holy men with profaneness, charge them with hypocrisy, of which it is impossible they should be competent judges.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34. But the Pharisees said, Hecasteth out devils through the prince of the devils“thedemons through the prince of the demons.” This seems to be thefirst muttering of a theory of such miracles which soon became afixed mode of calumniating thema theory which would be ridiculousif it were not melancholy as an outburst of the darkest malignity.(See on Mt 12:24, &c.).
Mt9:35-10:5. THIRDGALILEAN CIRCUITMISSIONOF THE TWELVEAPOSTLES.
As the Mission of the Twelvesupposes the previous choice of themof which our Evangelist givesno account, and which did not take place till a later stage of ourLord’s public lifeit is introduced here out of its proper place,which is after what is recorded in Lu6:12-19.
Third Galilean Circuit (Mt9:35) and probably the last.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But the Pharisees said,…. Who were the sworn enemies of Christ, and were filled with envy at him, and malice against him: these men could not bear, that so much honour and glory should be given to Christ; and therefore said,
he casteth out the devils through the prince of the devils: they could not deny matter of fact, that he had cast out a devil; nor could they say he had done an ill thing in so doing; they could not but own that it was a preternatural action, more than human; nor could they contradict what the multitude said, that no such thing had been ever seen, or known, in Israel: but that Christ might not have the glory of the action, and to fix a mark of infamy upon him, foolishly impute it to a diabolical influence, as if one devil would eject another; and to Christ’s familiarity with, and the assistance he had from, not a common devil, but the prince of them. In Beza’s most ancient manuscript, and in some others, this whole verse is wanting; and were it not, for the general consent of copies, one should be tempted to think these words were not said at this time, because Christ returns no answer to them; and what is observed by
Lu 11:15 as following this miracle, is the selfsame as was spoken by Christ in Mt 12:24 and where this passage is more thoroughly considered.
Fuente: John Gill’s Exposition of the Entire Bible
By the prince of the devils ( ). Demons, not devils. The codex Bezae omits this verse, but it is probably genuine. The Pharisees are becoming desperate and, unable to deny the reality of the miracles, they seek to discredit them by trying to connect Jesus with the devil himself, the prince of the demons. They will renew this charge later (Mt 12:24) when Jesus will refute it with biting sarcasm.
Fuente: Robertson’s Word Pictures in the New Testament
1) “But the Pharisees said,” (hoi de Pharisaioi elegon) “Then the Pharisees said,” charged, brought derogatory accusations of slanderous nature, a product of their own unrighteous, hypocritical hearts, Mat 5:20; Mat 3:7.
2) “He casteth out devils,” (ekballe! ta daimonia) “He expels demons;” Blinded by their own pride, hate, and prejudices, they attacked Him with lying words, while they themselves were slaves or servants of the Devil, Joh 8:44.
3) “Through the prince of the devils.” (en to archonti ton daimonion) “By means, instrument, or agency of the ruler (prince) of the demons;” They falsely attributed to Jesus “demon powers,” under whose control they themselves were held, Mat 12:24; Mr 3:22; Luk 11:15. Prejudice caused them to call Jesus a devil, a Samaritan, winebibber, and a friend of publicans.
Fuente: Garner-Howes Baptist Commentary
34. But the Pharisees said Hence it is evident with what rage and fury they were filled, who did not scruple to assail with wicked slander so illustrious a work of God. We ought to observe the contrast between the applause of the people and the blasphemy of those men. The saying of the people, that nothing like it ever happened in Israel, is a confession arising from a sense of the divine glory: which makes it the more evident, that those persons were utterly mad who ventured, as it were, to curse God to his face. We learn from it also, that, when wickedness has reached the height of blindness, there is no work of God, however evident, which it will not pervert. It is, no doubt, monstrous and incredible that mortal men should cry against their Creator: but there is so much the greater reason for dreading that blindness, which arises from the Lord’s vengeance on the wicked after long-suffering.
Fuente: Calvin’s Complete Commentary
(34) Through the prince of the devils.In Mat. 12:24-30 the charge reappears, with the addition of the name of Beelzebub, as the prince of the devils; and, together with our Lords answer to it, will be better discussed in the Notes on those verses. Here it will be enough to note the coincidence with Mat. 10:25, which shows that the accusation had been brought before the mission of the Twelve, related in the following chapter.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
34. But the Pharisees said What could they say? Not that he never performed any miracles. Not that his miracles were ever contrary to mercy, benevolence, peace, and every divine virtue. And yet they ascribed the whole system of miraculous works to Satan. As if they did not know that all devilish manifestations are ever malignant, base, and sensual.
With this closes the group of nine miracles of the last two chapters. ( Introduction to chap. 8.) They should be studied to see what a variety of kinds they embrace, and with what a variety of incidents they are attended. They are selected, too, from an immense number. They imply power over disease, life, elements, brutes, devils, and the secrets of men’s hearts. They exhibit touches of tenderness, faith, gratitude, and wonder. But in the background is a party of deep, malignant, calumniating enemies, who hate him because he is pure and good, and will disbelieve because they hate. Hatred will give spring to action, and they will land in crimes which the soul shudders to mention.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But the Pharisees said, “By the prince of the demons he casts out demons.” ’
But there is one set of people who will never see that. Refusing to believe in Him or accept Him they have to find an alternative explanation to the obvious one. And so they declare that He casts out demons by the prince of demons. But Jesus will shortly bring out the fallacy of their position (Mat 12:25-29). Meanwhile He just ignores them and carries on with His ministry.
It would seem that this is Matthew’s summing up of the attitude of the Pharisees to all that he has been describing. While the people continue to marvel, and Jesus’ reputation continues to grow, the Pharisees continue to grow more and more sour. At least in Galilee they are finding themselves supplanted.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 9:34 . What a contrast to those plaudits of the people!
] His power to cast out demons originates in the prince of demons; everything depends on the Devil, he is the power through which he works. Comp. on , Ellendt, Lex. Soph . I. p. 597; Winer, p. 364 [E. T. 486]; on . ., Ev. Nicod . 23, where the devil is called ; see in addition, Thilo, p. 736.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
34 But the Pharisees said, He casteth out devils through the prince of the devils.
Ver. 34. Through the prince of devils ] There is a principal devil, then, prince of this world: and there are princes and principal spirits in countries and nations under him, Dan 10:13 . We read of the Prince of Persia hindering the matters of the Church. See Trapp on “ Mat 12:24 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 9:34 . . . The multitude admired, but the Pharisees said. They are watching closely the words and acts of Jesus and forming their theories. They have got one for the cures of demoniacs. . : He casts out demons in the power of the prince of demons. Probably they did not believe it, but it was plausible. How differently men view the same phenomenon ( vide on Mat 12:22 f.).
Fuente: The Expositors Greek Testament by Robertson
through = by. Greek. en. App-104. See note on “with”, Mat 3:11.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 9:34. , through the prince) The Pharisees could not deny the magnitude of our Lords miracles; they ascribe them, therefore, to a great author, though an evil one.[432]
[432] At a subsequent period they even more wantonly poured out bitter remarks of this kind. Yet, however great their wickedness, they were at least more clear-sighted than those, who acknowledge the reality of neither demons, nor demoniacal possession, nor expulsion.-V. g.
Fuente: Gnomon of the New Testament
devils
demons. (See Scofield “Mat 7:22”).
Fuente: Scofield Reference Bible Notes
Mat 12:23, Mat 12:24, Mar 3:22, Luk 11:15, Joh 3:20
Reciprocal: Mat 10:25 – If Mar 10:2 – the Pharisees Joh 10:20 – He hath
Fuente: The Treasury of Scripture Knowledge
But the Pharisees said, He casteth out devils through the prince of the devils.
[Through the prince of the devils, etc.] see the notes at Mat 12:24.
Fuente: Lightfoot Commentary Gospels
Mat 9:34. But the Pharisees said. Many of them were probably attracted by the fact that Jairus had called upon Jesus for help. If they had understood the saying mentioned in the last verse, as referring to the Messiah, it would provoke some such expression as is here recorded.
By, lit in, in league with, the prince of demons, he coasteth out demons. As no mention is made of any reply by the Lord, the Pharisees may not have uttered the sentiment in Christs presence. On the meaning of this accusation see notes on chap. Mat 12:22 ff., where it is openly preferred. Their state was even worse than that of the dumb demoniac; they used their power of speaking to blaspheme one who cast out demons, as if the cause of the latter were their own.
Fuente: A Popular Commentary on the New Testament
See here the dreadful and sad effects of blindness, obstinacy, and malice: the Pharisees charge Christ with making a contract with the devil, affirming that he derived his power from him; but how unlikely was this, that Satan should lend our Saviour a power against himself, and for the destruction of his own kingdom? O how dangerous is a wilful and obstinate oppostion of the truth! It provokes God to deliver a person up to final obduracy.
Fuente: Expository Notes with Practical Observations on the New Testament
The reaction of the Pharisees contrasts with that of the crowd in the sharpest possible terms. They attributed Jesus’ power to Satan, not God. They concluded that He came from Satan rather than from God. Instead of being the Messiah He must be a satanic counterfeit. Notice that the Pharisees did not deny the authenticity of Jesus’ miracles. They could not do that. They accepted them as supernatural acts. However they ascribed them to demonic rather than divine power.
This testimony to Jesus’ authority comes at the end of a collection of stories about demonstrations of Jesus’ power (Mat 8:1 to Mat 9:34). Matthew probably intended the reader to understand that this was the common reaction to all these miracles. [Note: France, The Gospel . . ., p. 369.] This reaction continued and culminated in the Pharisees’ accusation in Mat 12:24, "This man cast out demons only by Beelzebul the ruler of the demons."
This testimony contrasts, too, with the opinion of the Gentile centurion (Mat 8:5-13), who saw that Jesus’ operated under God’s authority. This is one evidence of a chiastic structure in chapters 8 and 9, which I shall comment on further below.
The incident illustrates Jesus’ ability to enable people to speak who could not formerly do so. This was important in people confessing Jesus as the Son of God and the disciples bearing witness to Jesus. It also illustrates Jesus’ compassion for needy people.
One of the main themes in this section (Mat 8:1 to Mat 9:34) is the spreading of Jesus’ fame. This resulted in an increasing number to people concluding that Jesus was the Messiah. It also resulted in increasing opposition from Jesus’ enemies, Israel’s religious leaders, and even some of John the Baptist’s disciples. However some religious leaders believed in Jesus, Jairus being one. Opposition to Jesus was mounting among those who suffered economically because of His ministry as well as those who suffered religiously. Matthew’s primary purpose, however, was to present Jesus as the promised Messiah who could establish God’s kingdom on earth.
All of this material also prepares the reader for the next events: Jesus’ self-disclosure to His disciples in His second major discourse (ch. 10).
Chapters 8-9 seem to be a chiasm focusing the reader’s attention on Jesus’ power to overcome Satan (Mat 8:28-34).
A Jesus’ power to heal (Mat 8:1-17; three incidents and a summary [Mat 8:16-17])
B Jesus’ authority over His disciples’ persons (Mat 8:18-22; two lessons)
C Jesus’ supernatural power (Mat 8:23 to Mat 9:8; three incidents with victory over Satan in the middle)
B’ Jesus’ authority over His disciples’ work (Mat 9:9-17; two lessons)
A’ Jesus’ power to restore (Mat 9:18-38; three incidents and a summary [Mat 9:35-38])