Matthew 9:34

Mat 9:34. Ἐν τῷ ἄρχοντι, through the prince) The Pharisees could not deny the magnitude of our Lord’s 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_9:34. What a contrast to those plaudits of the people!

ἐν τῷ ἄρχοντι τῶν δαιμονίων] 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 ἐν, Ellendt, Lex. Soph. I. p. 597; Winer, p. 364 [E. T. 486]; on ὁ ἄρχων τ. δαιμ., Ev. Nicod. 23, where the devil is called ἀρχιδιάβολος; see in addition, Thilo, p. 736.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 9:34 . οἱ δὲ φαρ . ἔλεγον . 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. ἐν τῷ ἄρχοντι τ . δ : 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.).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

But the Pharisees said, He casteth out devils through the prince of the devils--"the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them--a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on Mat 12:24, &c.).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 Lord’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But when he saw the multitudes,.... As he took his circuit through the several cities, towns, and villages, he made his observations upon the large numbers that flocked to his ministry, and seemed to be desirous of spiritual instructions, in what an unhappy and melancholy situation they were; and

he was moved with compassion on them: his bowels yearned for them, he was touched with a feeling of their infirmities, as the merciful high priest, the good shepherd, and faithful prophet; being heartily concerned for the souls of men, their comfort here, and everlasting happiness hereafter:

because they fainted; being fatigued and tired, not in their bodies, through journeying from place to place, to hear the word, but in their minds; being burdened and wearied with the various traditions and doctrines of the Scribes and Pharisees:

and were scattered abroad; thrown and tossed about, and divided through the different sects of religion among them; no due care was taken of them, to gather and keep them together, and feed them with wholesome doctrine; but were as abjects, outcasts, that no man regarded, and in great danger of the loss and ruin of their immortal souls: being

as sheep without a shepherd; that was good for anything, or did the office and duty of a shepherd to them: the Scribes and Pharisees were shepherds indeed, such as they were, but very bad ones; like the shepherds of Israel of old, who fed themselves, and not the flock; who strengthened not the diseased, nor healed the sick, nor bound up that which was broken; nor brought again that which was driven away, nor sought that which was lost: but on the contrary, caused them to go astray from mountain to hill; whereby they forgot their resting place, in the Messiah promised them, and who was now come.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

By the prince of the devils. What more foolish ever entered the mind of man. Is it possible, as he afterwards says, that devils should be expelled by devils? They assist and strengthen, not weaken and destroy one another. Moreover, he did not only cast out devils, but he cleansed the lepers, raised the dead, appeased the storm, forgave sins by his own power, preached the eternal felicity of heaven, and brought back man to God: all which the devil never could, never would bestow upon mankind. (St. John Chrysostom, hom. xxxiii.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 Saviour’s 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 Saviour’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But the Pharisees said (vide supra). If the verse be genuine here, the thought, of course, is that the only effect of Christ"s miracles upon the Pharisees was to drive them to open blasphemy and wanton opposition to the evidence of plain facts, as is brought out at length in Mat_12:24-32. He casteth out devils through the prince of the devils; by the prince of the devils casteth he out devils (Revised Version); which indicates the true order of the words in the Greek. Through. The Revised Version margin, in, is more literal. The Pharisees assert not only that Jesus effected this cure by the instrumentality of Satan, but by means of union with him.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

devils

demons. (See Scofield "Mat 7:22").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

34. The Pharisees said. With their usual perverseness they gave a sinister explanation. By the prince of the devils. In other words: He gets power from the devil, instead of God, to cast out demons.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

34. ἔλεγον. ‘Used to say;’ this was their habitual argument. The answer to it is given, ch. Mat 12:25-30.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

34. Om. S1 D a k. It may be due to assimilation to 12:24 = Mar 3:23.

C. (4) Extension of His work in the mission of the Twelve, 9:35-11:1. 9:35-38 an expansion of Mar 6:6b.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.