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Translation
Complete Jewish Bible
Many of them said, “He has a demon!” and “He’s meshugga! Why do you listen to him?”
Berean Standard Bible
Many of them said, “He is demon-possessed and insane. Why would you listen to Him?”
World English Bible Messianic
Many of them said, “He has a demon, and is insane! Why do you listen to him?”
Young's Literal Translation
and many of them said, `He hath a demon, and is mad, why do ye hear him?'
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In the KJVVerse 26,502 of 31,102
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Commentary on John 10 verses 19–21
19 ¶ There was a division therefore again among the Jews for these sayings.
20 And many of them said, He hath a devil, and is mad; why hear ye him?
21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?
We have here an account of the people's different sentiments concerning Christ, on occasion of the foregoing discourse; there was a division, a schism, among them; they differed in their opinions, which threw them into heats and parties. Such a ferment as this they had been in before (Joh 7:43; Joh 9:16); and where there has once been a division again. Rents are sooner made than made up or mended. This division was occasioned by the sayings of Christ, which, one would think, should rather have united them all in him as their centre; but they set them at variance, as Christ foresaw, Luk 12:51. But it is better that men should be divided about the doctrine of Christ than united in the service of sin, Luk 11:21. See what the debate was in particular.
I. Some upon this occasion spoke ill of Christ and of his sayings, either openly in the face of the assembly, for his enemies were very impudent, or privately among themselves. They said, He has a devil, and is mad, why do you hear him? 1. They reproach him as a demoniac. The worst of characters is put upon the best of men. He is a distracted man, he raves and is delirious, and no more to be heard than the rambles of a man in bedlam. Thus still, if a man preaches seriously and pressingly of another world, he shall be said to talk like an enthusiast; and his conduct shall be imputed to fancy, a heated brain, and a crazed imagination. 2. They ridicule his hearers: "Why hear you him? Why do you so far encourage him as to take notice of what he says?" Note, Satan ruins many by putting them out of conceit with the word and ordinances, and representing it as a weak and silly thing to attend upon them. Men would not thus be laughed out of their necessary food, and yet suffer themselves to be laughed out of what is more necessary. Those that hear Christ, and mix faith with what they hear, will soon be able to give a good account why they hear him.
II. Others stood up in defence of him and his discourse, and, though the stream ran strong, dared to swim against it; and, though perhaps they did not believe on him as the Messiah, they could not bear to hear him thus abused. If they could say no more of him, this they would maintain, that he was a man in his wits, that he had not a devil, that he was neither senseless nor graceless. The absurd and most unreasonable reproaches, that have sometimes been cast upon Christ and his gospel, have excited those to appear for him and it who otherwise had no great affection to either. Two things they plead: - 1. The excellency of his doctrine: "These are not the words of him that hath a devil; they are not idle words; distracted men are not used to talk at this rate. These are not the words of one that is either violently possessed with a devil or voluntarily in league with the devil." Christianity, if it be not the true religion, is certainly the greatest cheat that ever was put upon the world; and, if so, it must be of the devil, who is the father of all lies: but it is certain that the doctrine of Christ is no doctrine of devils, for it is levelled directly against the devil's kingdom, and Satan is too subtle to be divided against himself. So much of holiness there is in the words of Christ that we may conclude they are not the words of one that has a devil, and therefore are the words of one that was sent of God; are not from hell, and therefore must be from heaven. 2. The power of his miracles: Can a devil, that is, a man that has a devil, open the eyes of the blind? Neither mad men nor bad men can work miracles. Devils are not such lords of the power of nature as to be able to work such miracles; nor are they such friends to mankind as to be willing to work them if they were able. The devil will sooner put out men's eyes than open them. Therefore Jesus had not a devil.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–21. Public domain.
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John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lx. 3) Because He spoke as one greater than man, they said He had a devil. But that He had not a devil, others proved from His works: Others said, These are not the words of Him that hath a devil. Can a devil open the eyes of the blind? As if to say, Not even the words themselves are those of one that hath a devil; but if the words do not convince you, be persuaded by the works. Our Lord having already given proof who He was by His works, was silent. They were unworthy of an answer. Indeed, as they disagreed amongst themselves, an answer was unnecessary. Their opposition only brought out, for our imitation, our Lord's gentleness, and long suffering.
John ChrysostomAD 407
Homily on the Gospel of John 60
What then did Christ? He answered nothing to these things. Before this He had replied, "I have not a devil"; but not so now; for since He had afforded proof by His actions, He afterwards held His peace. For neither were they worthy of an answer, who said that He was possessed of a devil, on account of those actions for which they ought to have admired and deemed Him to be God. And how were any farther refutations from Him needed, when they opposed and refuted each other? Wherefore He was silent, and bore all mildly. And not for this reason only, but also to teach us all meekness and long-suffering.
John ChrysostomAD 407
Homily on the Gospel of John 60
"There was a division therefore among the Jews. And some said, He hath a devil and is mad. Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?" For because His words were greater than belonged to man, and not of common use, they said that He had a devil, calling Him so now for the fourth time. For they before had said "Thou hast a devil, who seeketh to kill thee?"; and again, "Said we not well that thou art a Samaritan, and hast a devil?"; and here, "He hath a devil and is mad why hear ye him?" Or rather we should say, that He heard this not for the fourth time, but frequently. For to ask, "Said we not well that thou hast a devil?" is a sign that they had said so not twice or thrice, but many times. "Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?" For since they could not silence their opponents by words, they now brought proof from His works. "Certainly neither are the words those of one that hath a devil, yet if ye are not persuaded by the words, be ye shamed by the works. For if they are not the acts of one that hath a devil, and are greater than belong to man, it is quite clear that they proceed from some divine power." Seest thou the argument? That they were greater than belonged to man is plain, from the Jews saying, "He hath a devil" that He had not a devil, He showed by what He did.
Augustine of HippoAD 430
Tractates on John 47
But while the Lord thus spake, for the light was shining in the darkness, and the darkness comprehended it not, "there was a dissension again created among the Jews for these sayings, and many of them said, He hath a devil, and is mad: why hear ye him?" This was the thickest darkness. Others said, "These are not the words of him that hath a devil; can a devil open the eyes of the blind?" The eyes of such were now begun to be opened.
Alcuin of York (as quoted by Aquinas, AD 1274)AD 804
Catena Aurea by Aquinas
But the light shined in darkness, and the darkness comprehended it not. There was a division among the Jews for these sayings. And many of them said, He hath a devil, and is mad.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
The sharp polarization among the Jewish crowd in Jerusalem following Jesus' profound teachings about His divine identity and intimate unity with God the Father. Many of those listening, unable or unwilling to accept such radical claims, vehemently denounced Him, asserting that He was possessed by a demon and mentally deranged, and questioned the rationality of anyone who would continue to listen to His words.
CONTEXT
Literary Context: This verse immediately follows Jesus' powerful discourse in John 10 where He presents Himself as the Good Shepherd who lays down His life for His sheep. He speaks of His unique relationship with His sheep, His ability to give them eternal life, and His secure protection of them from all external threats. Crucially, He culminates this teaching with the audacious declaration, "I and my Father are one," a statement that unequivocally claims divine equality and unity of essence with God. The reaction in John 10:20 is a direct, visceral response to these claims, which were perceived as blasphemous by those who rejected His messianic and divine authority. The narrative then proceeds to describe further division and an attempt to stone Jesus for blasphemy, directly linking His claims to their accusations.
Historical & Cultural Context: First-century Jewish society was deeply monotheistic, upholding the absolute singularity of God as articulated in the Shema (Deuteronomy 6:4). Therefore, Jesus' claims of unity with the Father and His divine authority were not merely theological disagreements but direct challenges to the core tenets of their faith. Accusations of demon possession (having a "devil") were common ways to discredit individuals whose teachings or actions were deemed unorthodox or threatening, especially if they displayed unusual power or wisdom that could not be explained by conventional means. Similarly, calling someone "mad" or "insane" was a profound insult, aiming to dismiss their words as irrational and unworthy of consideration. Such labels served to delegitimize Jesus in the eyes of the public and justify opposition to Him, avoiding the need to engage with the substance of His claims. The setting is likely Jerusalem, possibly within the temple precincts during the Feast of Dedication (John 10:22), a time when large crowds gathered, intensifying the public nature of these confrontations.
Key Themes: John 10:20 powerfully contributes to several recurring themes in John's Gospel. Firstly, it highlights the Profound Division that Jesus' presence and teachings consistently created among His hearers. His words were never met with neutrality; they either drew people to faith or provoked intense opposition, as seen throughout John's Gospel. Secondly, it underscores the theme of Misunderstanding and Rejection of Jesus' true identity. Those who accuse Him demonstrate a spiritual blindness, attributing His divine power and wisdom to malevolent forces or mental instability rather than recognizing Him as the Son of God. This echoes earlier instances where Jesus' opponents sought to discredit Him, such as when they accused Him of being a Samaritan and having a demon in John 8:48 or when His own family thought He was out of His mind in Mark 3:21. Finally, the verse illustrates the Nature of Opposition to Divine Truth, showing how adversaries resort to character assassination and baseless accusations when confronted with claims they cannot refute or are unwilling to accept.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Characterization is evident as the opponents of Jesus are portrayed through their harsh accusations, revealing their spiritual blindness and deep-seated animosity. Their words characterize them as resistant to divine truth and quick to resort to slander. Rhetorical Question ("why hear ye him?") is used not to seek information but to express strong disapproval and to persuade others to abandon Jesus, highlighting the accusers' incredulity and their desire to influence the crowd. The accusations themselves, "He hath a devil, and is mad," function as a form of Hyperbole and Invective, exaggerated and abusive language intended to discredit and dehumanize Jesus in the eyes of the public. This extreme language also creates a stark Contrast between the divine truth Jesus proclaims and the worldly, often malicious, rejection He receives.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound rejection of Jesus in John 10:20 resonates deeply with the broader biblical narrative of humanity's resistance to divine truth and the Messiah. It illustrates that the light of God, when it enters a world steeped in darkness, often provokes hostility rather than immediate acceptance. This resistance is not merely intellectual but spiritual, rooted in an unwillingness to submit to God's authority and a preference for one's own understanding or established traditions over the radical claims of Christ. The accusations leveled against Jesus—demon possession and madness—are the ultimate attempts to dismiss divine truth as either malevolent or irrational, revealing the spiritual blindness that prevents recognition of God's work.
REFLECTION AND APPLICATION
The scene in John 10:20 serves as a timeless and sobering reminder that the truth of God, especially as embodied in Jesus Christ, is inherently divisive. It compels a response, and that response is rarely neutral. For believers today, this verse offers profound insights into the nature of spiritual opposition and the importance of steadfast faith. When we articulate biblical truth, share the Gospel, or live counter-culturally in obedience to Christ, we should not be surprised if we encounter similar accusations of being irrational, deluded, or even malicious. The world, in its fallen state, often perceives divine wisdom as foolishness and spiritual power as demonic. This passage calls us to cultivate discernment, to not be swayed by popular opinion or dismissive labels, but to anchor our faith firmly in the unchanging Word of God. It encourages us to stand firm in our convictions, understanding that rejection of the Gospel is often rooted in spiritual blindness and an inherent antagonism towards God's truth, rather than purely intellectual disagreement. Our mission is to continue proclaiming Christ, even when met with hostility, trusting that the Spirit will open eyes and hearts.
Questions for Reflection
FAQ
Why did some people call Jesus demon-possessed and mad?
Answer: The accusations stemmed from a combination of factors. Primarily, Jesus' claims of divine authority and unity with God the Father (John 10:30) were perceived as blasphemous by many Jewish leaders and listeners, as they challenged their strict monotheistic understanding of God. Unable or unwilling to accept His divine identity, they resorted to the most severe forms of denunciation: attributing His power to demonic influence ("he hath a devil") and dismissing His teachings as irrational ("is mad"). This was a common tactic to discredit individuals whose teachings were seen as threatening or unorthodox, as seen elsewhere when Jesus' own family thought He was out of His mind (Mark 3:21) or when He was accused of having a demon in John 8:48. It was a way to avoid engaging with the truth of His claims.
CHRIST-CENTERED FULFILLMENT
John 10:20, though seemingly a moment of intense rejection, paradoxically points to the Christ-centered fulfillment of prophecy and the very nature of His redemptive mission. The accusations of demon possession and madness, far from disproving Jesus' claims, highlight the profound spiritual conflict inherent in His coming. Just as the prophets before Him were rejected and persecuted (Matthew 5:12), Jesus' reception by "many" confirmed the world's inherent hostility towards divine light. His willingness to endure such slander and misunderstanding, even from those He came to save, foreshadows His ultimate sacrifice on the cross. The "Good Shepherd" who lays down His life for His sheep (John 10:11) would indeed be reviled and misunderstood, fulfilling Isaiah's prophecy of the suffering servant, "He was despised and rejected of men" (Isaiah 53:3). This rejection, culminating in His crucifixion, was not a failure but the very means by which He would triumph over the powers of darkness and madness, securing salvation for all who believe, proving that the "foolishness of God is wiser than men" (1 Corinthians 1:25). His endurance of such baseless accusations validates His identity as the Lamb of God who bears the world's sin, including its spiritual blindness and hostility.