Matthew 4:24 · Bible study
Matthew 4:24 Commentary: Distinguishing Demons from Disease
Greek · 10 what the commentators say
Meaning in one sentence
Examine the Greek terms for diseases, demons, and healings in Matthew 4:24, and see how Jesus' authority over all affliction proves His messiahship.
Research Summary
- Meaning: Jesus' fame spread because he healed every kind of affliction, physical disease, acute pain, demonic oppression, epilepsy, and paralysis.
- Key words: The Greek terms kakōs echontas (general illness), basanos (acute pain), daimonizomenoi (demon-possessed), selēniazomenoi (epileptics), paralutikoi (paralytics).
- Main debate: Whether the 'demon-possessed' category represents literal spiritual entities or first-century explanations for epilepsy and mental illness. Commentators in the supplied sources (Clarke, Barnes, Cambridge Bible) take the literal view.
- Theological theme: Jesus' authority over the whole created order, physical, neurological, and spiritual, confirms his messianic identity and inaugurates the kingdom.
- Best use: A summary text for demonstrating that no form of human suffering is beyond Christ's power or compassion; useful for evangelistic teaching and pastoral care.
Translation Comparison
BSB Berean Standard Bible 2020
News about Him spread all over Syria, and people brought to Him all who were ill with various diseases, those suffering acute pain, the demon-possessed, those having seizures, and the paralyzed—and He healed them.
WEB World English Bible 2000
The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them.
KJV King James Version 1769
And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.
ASV American Standard Version 1901
And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them.
YLT Young's Literal Translation 1898
and his fame went forth to all Syria, and they brought to him all having ailments, pressed with manifold sicknesses and pains, and demoniacs, and lunatics, and paralytics, and he healed them.
Darby Darby Bible 1890
And his fame went out into the whole [of] Syria, and they brought to him all that were ill, suffering under various diseases and pains, and those possessed by demons, and lunatics, and paralytics; and he healed them.
Douay-Rheims Douay-Rheims Bible 1899
And his fame went throughout all Syria, and they presented to him all sick people that were taken with divers diseases and torments, and such as were possessed by devils, and lunatics, and those that had the palsy, and he cured them:
Translations in other languages (10 available)
Y corría su fama por toda la Siria; y le trajeron todos los que tenían mal: los tomados de diversas enfermedades y tormentos, y los endemoniados, y lunáticos, y paralíticos, y los sanó.
Sua fama corria por toda a Síria, e traziam-lhe todos que sofriam de algum mal, tendo diversas enfermidades e tormentos, e os endemoninhados, epiléticos, e paralíticos; e ele os curava.
Sa renommée se répandit dans toute la Syrie, et on lui amenait tous ceux qui souffraient de maladies et de douleurs de divers genres, des démoniaques, des lunatiques, des paralytiques; et il les guérissait.
Und sein Gerücht erscholl in das ganze Syrienland. Und sie brachten zu ihm allerlei Kranke, mit mancherlei Seuchen und Qual behaftet, die Besessenen, die Mondsüchtigen und Gichtbrüchigen; und er machte sie alle gesund.
En Zijn gerucht ging van daar uit in geheel Syrie; en zij brachten tot Hem allen, die kwalijk gesteld waren, met verscheidene ziekten en pijnen bevangen zijnde, en van den duivel bezeten, en maanzieken en geraakten; en Hij genas dezelve.
E la sua fama si sparse per tutta la Siria; e gli recarono tutti i malati colpiti da varie infermità e da vari dolori, indemoniati, lunatici, paralitici; ed ei li guarì.
I rozeszła się wieść o nim po wszystkiej Syryi; i przywodzono do niego wszystkie źle się mające, a rozmaitemi chorobami i mękami zdjęte, także i opętane, i lunatyki i powietrzem ruszone; i uzdrawiał je.
И прошел о Нем слух по всей Сирии; и приводили к Нему всех немощных, одержимых различными болезнями и припадками, и бесноватых, и лунатиков, и расслабленных, и Он исцелял их.
他的 名聲 就 傳 遍了 敘利亞。 那裡的人把一切 害 病的，就是害 各樣 疾病、 各樣疼痛 的和 被鬼附的、 癲癇的、 癱瘓的，都帶了來，耶穌就 治好了 他們。
And news of him went out through all Syria; and they took to him all who were ill with different diseases and pains, those having evil spirits and those who were off their heads, and those who had no power of moving. And he made them well.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 4:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse belongs to a summary pattern in Matthew: Jesus preaches, teaches, and heals, and his fame spreads because of the healings. Barnes notes that 'Syria' here describes the whole region between the Euphrates and the Mediterranean, showing that news of Jesus reached beyond Jewish territory. Vincent highlights the Greek phrase kakōs echontas, those who 'have themselves badly', as a general expression for any kind of suffering. Then Matthew lists categories: those 'held together' by acute pain (sunechomenous), those demonised (daimonizomenous), epileptics (selēniazomenous), and paralytics. Clarke and Barnes both argue that Matthew intends these as distinct conditions, not overlapping categories. Demonic possession is set apart from physical illness. The verb etherapeusen (healed) is aorist, indicating completed action, Jesus healed them all. There is widespread agreement among the supplied commentators that Jesus' healings authenticate his identity as the Messiah and prove his authority over every form of human brokenness.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal demonic possession: Based on Matthew's distinction from illness, Jesus' direct address to demons, and the early church's consistent interpretation (Barnes, Clarke).
- Natural illness reinterpretation: Some modern critics argue that first-century observers misidentified epilepsy and mental illness as demonic, and that the sacred writers accommodated that worldview.
What is clear: Matthew presents Jesus as having authority over both physical and spiritual afflictions, healing all who were brought to him.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of demon possession | Matthew distinguishes demon possession from ordinary illness. Jesus addresses the demonised directly, showing they are a separate category. | Christians who hold a literal view (following early church and most Reformation commentators) see these as real evil spirits. Others suggest the descriptions reflect first-century explanations for epilepsy or mental illness. Both sides aim to be faithful to Scripture. |
| Meaning of 'lunatic' (selēniazomenoi) | The term refers to epileptic seizures or conditions affected by the moon's phases. | Some traditions take the lunar connection literally, while others see it as an ancient description for epilepsy with no causal link to the moon. |
| Scope of 'all Syria' | Jesus' fame extended beyond Galilee into the broader Roman province of Syria, indicating a reach beyond Jewish populations. | Whether this implies large numbers of actual Syrians coming for healing, or mainly Galileans living near the border, is a matter of historical inference. The text itself emphasizes the geographical spread of reports. |
| Jesus' healing today | The passage shows Jesus has authority to heal every kind of affliction, and Christians pray for healing in his name. | Traditions differ on whether this healing continues in the same form (miraculous, immediate) as in the Gospels. Some emphasize ongoing charismatic gifts; others see it as a sign authenticating the apostolic age. |
Historical & Cultural Context
Syria in the first century was a vast Roman province. It stretched from the Mediterranean coast east to the Euphrates and from Mount Taurus south toward Arabia. Galilee, where Jesus was ministering, bordered Syria to the north and shared trade routes and cultural exchange with cities like Damascus. When Matthew writes that Jesus' fame went 'throughout all Syria,' he means the news crossed ethnic and religious boundaries, reaching both Jews and Gentiles in the surrounding regions.
The list of ailments in this verse reflects ancient medical understanding. The phrase kakōs echontas ('sick') is a catch-all for anyone in poor health. Then Matthew becomes precise. The word for 'torments' (basanos) originally described a touchstone used to test gold, then a rack for torture, and finally any agonizing pain. Clarke notes this included 'cholics, gouts, and rheumatisms.' The term daimonizomenous ('demon-possessed') was a distinct category in Jewish thought, separating spiritual oppression from ordinary illness. The Cambridge Bible observes that Luke, a physician, also distinguishes demon possession from disease, which suggests the Gospel writers considered them different phenomena.
The word selēniazomenous ('lunatic') literally means 'moon-struck.' Ancient people believed epileptic seizures intensified with the phases of the moon. Matthew uses the term for what we now recognize as epilepsy or seizure disorders. By placing it between 'demon-possessed' and 'paralytic,' he groups neurological conditions alongside other physical and spiritual afflictions, all of which Jesus healed.
This summary passage follows Matthew 4:23, where Jesus goes through Galilee teaching, preaching, and healing 'every disease and every sickness.' Verse 24 expands the scope. Jesus' healings are not limited to medical issues; they address the whole range of human suffering, including forces the ancient world considered supernatural. The mention of 'all Syria' sets the stage for the Gentile mission that Matthew will develop later.
Textual Notes
Reception History
Preaching This Verse
Three-point outline
- The spreading fame. News of Jesus goes beyond Galilee into Syria, a predominantly Gentile region. His reputation travels because of his teaching and healing. This anticipates the global reach of the gospel.
- The varied suffering. Matthew lists four specific categories: those in acute pain, the demonised, epileptics, and paralytics. Each represents a different kind of affliction, physical, neurological, spiritual. Together they cover the spectrum of human brokenness.
- The complete healing. The aorist verb etherapeusen means Jesus healed them. No partial cures. No failures. The text presents his power as total and immediate.
Five-point outline
- News travels beyond Israel. Syria becomes the first expansion of Jesus' reputation outside Jewish territory.
- General distress. The phrase 'all who were sick' (kakōs echontas) covers anyone in misery.
- Physical torments. Nosois (diseases) and basanos (acute pain) describe conditions that ravage the body.
- Spiritual oppression. Demon-possession is a separate category, involving personal evil forces.
- Neurological and paralytic conditions. Epilepsy (lunacy) and paralysis are named as real, non-demonic disorders that Jesus also heals.
Illustration hooks
- A church prayer list that includes cancer, anxiety, job loss, and 'spiritual warfare', all brought to the same Lord.
- When a friend says their chronic pain makes them feel invisible, this verse shows Jesus sees and receives every type of sufferer.
- Mental health stigma often makes people hesitate to ask for prayer; Matthew lists epilepsy and paralysis without shame.
Questions your congregation is asking
- Was demon possession a real thing, or did the gospel writers just not understand mental illness?
- If Jesus healed everyone who was brought to him back then, why doesn't he always heal today?
- How can I know whether my own struggle is physical, emotional, or spiritual, and does Jesus care about all of them equally?
Leading a Discussion
Matthew 4:24 shows the scope of Jesus' compassion. No affliction falls outside his authority. As you discuss, notice how Matthew groups different kinds of suffering, and how he records Jesus' response.
Discussion questions
- What different kinds of people are brought to Jesus in this verse? List them from the text.
- How does Matthew connect verse 24 to verse 23? What is the relationship between Jesus' teaching and his healing?
- The phrase 'his fame went out into all Syria' suggests news spread far. Why do you think the healings, more than the teaching, generated that reputation?
- Why does Matthew separate 'demon-possessed' from 'lunatics' and 'paralytics'? What does that distinction tell us about how the gospel writers understood suffering?
- The Greek word etherapeusen (healed) is in the aorist tense, indicating completed action. What does that imply about Jesus' power in this moment?
- If Jesus healed all who were brought to him, what does that say about his willingness to help those who come to him today?
- How does this passage shape the way you view your own suffering or the suffering of someone in your church?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 15:26 | He said, “If you will diligently listen to Yahweh your God’s voice, and will do that which is right in his eyes, and will pay attention to his commandments, and keep all his statutes, I will put none of the diseases on you which I have put on the Egyptians; for I am Yahweh who heals you.” |
| Joshua 6:27 | So Yahweh was with Joshua; and his fame was in all the land. |
| II Samuel 8:6 | Then David put garrisons in Syria of Damascus; and the Syrians became servants to David, and brought tribute. Yahweh gave victory to David wherever he went. |
| I Kings 4:31 | For he was wiser than all men—wiser than Ethan the Ezrahite, Heman, Calcol, and Darda, the sons of Mahol; and his fame was in all the nations all around. |
| I Kings 10:1 | When the queen of Sheba heard of the fame of Solomon concerning Yahweh’s name, she came to test him with hard questions. |
| I Chronicles 14:17 | The fame of David went out into all lands; and Yahweh brought the fear of him on all nations. |
| Matthew 4:23 | Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every sickness among the people. |
| Matthew 8:6 | saying, “Lord, my servant lies in the house paralyzed, grievously tormented.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke insists the Gospels describe real demonic possession, not merely diseases misunderstood as such. He also draws a precise distinction: Scripture never uses "devils" in the plural for evil spirits—there are many demons but one Devil, whose name means accuser or slanderer.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator draws careful linguistic distinctions, noting that the Greek word for "torments" originally meant a touchstone and then torture. He separates demonic possession from both ordinary diseases and lunacy, describing possession as a phenomenon of "double consciousness." He also argues that "devil" should translate only diabolos, not daimonia.
Geneva Bible Notes Reformed 1599
And his fame spread abroad through all Syria: and they brought vnto him all sicke people, that were taken with diuers diseases and torments, and them that were possessed with deuils, and those which were lunatike, and those that had the palsey: and he healed them.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the rabbinic teaching that Syria was like Israel in some ways and unlike in others, showing how far Christ's fame spread. He notes the diseases brought to Christ were incurable by medicine, so his healing them at once proved he was more than a man and truly God.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws attention to the careful classification of the sick brought to Jesus, arguing that those "taken with divers diseases and torments" form a separate group from the general "unwell." He also notes that these healings served as both credentials for Christ and living illustrations of the good news He preached.
Lange's Commentary Reformed 1857
Lange emphasizes that Jesus operated as a traveling Rabbi without formal scholastic training, thus claiming the ancient right of a prophet. He contrasts this itinerant ministry with John the Baptist's stationary one, and sees the healings as divine confirmation of Jesus' prophetic message and as manifestations of the kingdom of heaven's power.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that the gospel is the charter of the kingdom of heaven, containing both the King's promises to pardon and save and the subjects' oath of allegiance. He notes that Christ deliberately preached in synagogues because they were already places of worship where people were prepared to receive the kingdom's announcement.
Vincent's Word Studies Evangelical 1887
Vincent draws attention to the specific Greek words behind the ailments, showing that each carries a distinct force: "nosos" means severe, even divinely sent disease, while "malakia" suggests simple debility. He notes that "basanos," originally a touchstone for testing gold, had lost its metaphorical sense and meant only torment in the New Testament, and "lunatic" correctly alludes to the moon's supposed influence on epilepsy.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes that Jesus' fame spread through all Syria, the entire province, not just the small Jewish region. He specifically notes that among those brought to Jesus were demoniacs, lunatics, and paralytics, the last being the most pitiable and helpless of all.