Matthew 8:29 · Bible study
Matthew 8:29 Commentary: Demons, the Son of God, and the Time of Torment
Greek · 9 what the commentators say
Meaning in one sentence
Why do demons cry out to Jesus as 'Son of God'? Unpack the Hebrew idiom, the 'time' of torment, and what this reveals about Christ's authority over evil.
Research Summary
- Meaning: Demons acknowledge Jesus as Son of God but resist his authority, fearing premature judgment.
- Key words: “Son of God” (divine title); “torment” (βασανίσαι, torture); “time” (καιρός, fixed, decisive moment).
- Main debate: Does “before the time” refer to the final judgment or to the demons’ expected period of freedom?
- Theological theme: Christ’s authority over evil forces is absolute, even when resisted; judgment is certain but on God’s timetable.
- Best use: Demonstrates the deity of Christ and the certainty of eschatological victory over evil.
Translation Comparison
BSB Berean Standard Bible 2020
“What do You want with us, Son of God?” they shouted. “Have You come here to torture us before the appointed time?”
WEB World English Bible 2000
Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?”
KJV King James Version 1769
And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
ASV American Standard Version 1901
And behold, they cried out, saying, What have we to do with thee, thou Son of God? art thou come hither to torment us before the time?
YLT Young's Literal Translation 1898
and lo, they cried out, saying, `What--to us and to thee, Jesus, Son of God? didst thou come hither, before the time, to afflict us?'
Darby Darby Bible 1890
And behold, they cried out, saying, What have we to do with thee, Son of God? hast thou come here before the time to torment us?
Douay-Rheims Douay-Rheims Bible 1899
And behold they cried out, saying: What have we to do with thee, Jesus Son of God? art thou come hither to torment us before the time?
Translations in other languages (10 available)
Y he aquí clamaron, diciendo: ¿ Qué tenemos contigo, Jesús, Hijo de Dios? ¿ has venido acá á molestarnos|strong="G0928, G2248" antes de tiempo?
E eis que gritaram, dizendo: Que temos contigo, Filho de Deus? Vieste aqui nos atormentar antes do tempo?
Et voici, ils s’ écrièrent: Qu’ y a-t-il entre nous et toi, Fils de Dieu? Es-tu venu ici pour nous tourmenter avant le temps?
Und siehe, sie schrieen und sprachen: Ach Jesu, du Sohn Gottes, was haben wir mit dir zu tun? Bist du hergekommen, uns zu quälen, ehe denn es Zeit ist?
En ziet, zij riepen, zeggende: Jezus, Gij Zone Gods! wat hebben wij met U te doen? Zijt Gij hier gekomen om ons te pijnigen voor den tijd?
Ed ecco si misero a gridare: Che v’è fra noi e te, Figliuol di Dio? Sei tu venuto qua prima del tempo per tormentarci?
A oto zakrzyknęli, mówiąc: Cóż my z tobą mamy, Jezusie, Synu Boży? Przyszedłeś tu przed czasem, dręczyć nas?
И вот, они закричали: что Тебе до нас, Иисус, Сын Божий? пришел Ты сюда прежде времени мучить нас.
他們喊著 說：「 神 的兒子，我們 與 你 有甚麼相干？時候 還沒有到，你就上這裡 來 叫我們 受苦嗎？」
And they gave a loud cry, saying, What have we to do with you, you Son of God? Have you come here to give us punishment before the time?
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 8:29
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the demons’ cry reveals both their recognition of Jesus’ divine identity and their desperate resistance to his authority. The phrase “What do we have to do with you” is a Hebrew idiom of rejection, meaning “why are you interfering with us?” (Clarke, Wesley, Gill). The demons acknowledge Jesus as “Son of God,” a title of power they cannot deny. Their question “Have you come to torment us before the time?” points to their fear of premature judgment. Clarke and Calvin understand “the time” as the final day of judgment; Gill suggests it could refer to the period they expected to remain in the possessed men. All agree the demons are compelled to confess Christ even as they rebel.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Final judgment view: The demons fear being tormented at the end of the age; this aligns with Second Temple Jewish eschatology and 2 Peter 2:4.
- Immediate expulsion view: The demons refer to the time they had expected to remain in the possessed men; being cast out is itself the torment they sought to avoid (Gill).
What is clear: Jesus has absolute authority over demons; they recognize him as the Son of God and are powerless to resist his command, even though they rebel.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'What do we have to do with you' | It is a Hebrew idiom of rejection, expressing a desire to be left alone (Clarke, Wesley, Gill). | Some emphasize it as a request for non-interference; others see it as a fearful attempt to distance oneself from judgment. |
| The identity of Jesus as 'Son of God' | Demons recognize Jesus as the Son of God, a title of divine authority (Gill, Calvin). | Whether this is a genuine confession or merely a tactical acknowledgment of power; some note that James 2:19 says demons believe and shudder. |
| The 'time' of torment | The demons expect a future, more severe judgment (Clarke, Calvin). | Calvin and Clarke see it as the final judgment; Gill suggests it may refer to the period they intended to remain in the possessed men. |
| Number of demoniacs (two vs. one) | Matthew mentions two; Mark and Luke mention one. No contradiction - both accounts are truthful (Barnes). | Some suggest Mark and Luke focus on the more prominent or vocal demoniac; others propose textual harmonization approaches. |
Historical & Cultural Context
The scene takes place in the region of the Gergesenes, on the eastern shore of the Sea of Galilee, a predominantly Gentile area within the Decapolis. The presence of a large herd of pigs (v. 30) confirms the non-Jewish population. Matthew reports two demoniacs; Mark and Luke each mention only one. Barnes explains this is not a contradiction, the writers focused on the more notorious sufferer, which is typical of honest witnesses.
The idiom “What have we to do with you” is a Hebrew construction found frequently in the Old Testament (Judges 11:12, 2 Sam 16:10, 1 Kings 17:18). It signals a desire to be left alone. The demons use it to distance themselves from Jesus, even as they must address him by his true title.
The word “torment” (βασανίσαι) originally meant testing metals on a touchstone, but came to mean torture. The demons know a fixed time (καιρός) of judgment exists, what Clarke calls “the time determined by the Divine Judge.” Second Temple Jewish literature often speaks of demons being bound or punished at the end of the age. This verse assumes that eschatological framework: the demons fear they are being judged early.
Textual Notes
The supplied commentary notes two textual matters. First, the location: some manuscripts read “Gergesenes,” others “Gadarenes” or “Gerasa.” Clarke favors “Gergesenes” based on manuscript evidence; the variant reflects different cities in the same region. Second, Clarke reports that Griesbach omits the word “Jesus” in the demons’ address on the authority of several early manuscripts, versions, and church fathers. The meaning is not materially affected. No other significant variants are noted in the sources.
Reception History
This verse has been used throughout church history to demonstrate Christ’s authority over demons and to affirm his divine identity. The demons’ involuntary confession of Jesus as “Son of God” was cited by early apologists as evidence that even the spiritual world cannot deny Christ. In the Reformation era, Calvin emphasized the devils’ rebellion even as they are compelled to acknowledge their judge. The verse also appears in sermons on eschatology, where “the time” is understood as the final judgment day. In hymnody, themes of Christ’s victory over evil and the certainty of his ultimate triumph echo this passage. It continues to reassure believers that no power can stand against the Lord.
Preaching This Verse
Three-point outline
- Demons know what people deny. Even the possessed cry out “Son of God.” The spiritual realm has no doubt about Jesus’ identity.
- Demons resist while they confess. They use an idiom of rejection even as they acknowledge his authority. Rebellion and terror mix in their cry.
- Demons fear a fixed time of judgment. Their question reveals a timetable set by God. Final judgment is certain; this encounter is a foretaste.
Five-point outline
- Setting: the Gentile region of the Gergesenes, a place of tombs and unclean pigs.
- The demons’ involuntary confession: they know Jesus is the Son of God.
- The Hebrew idiom of rejection: “What have we to do with you?” shows they want no part of him.
- The theological question about “the time”: are they being tormented before the final judgment?
- The outcome: Jesus casts them out, demonstrating his absolute authority.
Illustration hooks
- A criminal being dragged before a judge knows the verdict is coming; he tries to argue technicalities to delay the sentence. The demons do the same.
- A child who has broken a rule, caught in the act, blurts out “Why are you picking on me?”, an instinctive resistance even though he knows he is guilty.
- An employee caught stealing tries to claim the company has no right to fire him “before the proper process.” The process is real; he just doesn’t want to face it now.
Questions your congregation is asking
- Why would demons call Jesus “Son of God” if they are evil? Does that mean even the devil believes in God?
- What does “before the time” mean? Is there a specific day when demons will be fully punished?
- If Jesus has power over demons, why do we still see evil and oppression in the world?
Leading a Discussion
This passage confronts us with the reality that the spiritual world knows exactly who Jesus is, and yet resists him. It also raises hard questions about judgment and mercy. Read Matthew 8:28, 34 together, then work through these questions.
Discussion questions
- What does the shout “What do we have to do with you, Jesus, Son of God?” tell us about the demons’ attitude toward Christ?
- How does the Old Testament idiom (Judges 11:12; 2 Sam 16:10) help us understand this phrase?
- Why do you think the demons feared being tormented “before the time”? What does this imply about a future judgment for evil spirits?
- Compare Mark 1:24 and Mark 5:1, 20. Why might Matthew mention two demoniacs while the other gospels mention one? Does that affect the credibility of the account?
- Jesus did not argue with the demons; he simply commanded them. What does this reveal about the source of his authority?
- How should Christians today respond to the reality of demonic forces? Is fear or confidence more appropriate?
- If the demons know Jesus is the Son of God, why do they not obey him willingly? What does this tell us about the nature of evil?
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)
| Judges 11:12 | Jephthah sent messengers to the king of the children of Ammon, saying, “What do you have to do with me, that you have come to me to fight against my land?” |
| II Samuel 16:10 | The king said, “What have I to do with you, you sons of Zeruiah? Because he curses, and because Yahweh has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’” |
| II Samuel 19:22 | David said, “What have I to do with you, you sons of Zeruiah, that you should be adversaries to me today? Shall any man be put to death today in Israel? For don’t I know that I am king over Israel today?” |
| I Kings 17:18 | She said to Elijah, “What have I to do with you, you man of God? You have come to me to bring my sin to memory, and to kill my son!” |
| Joel 3:4 | “Yes, and what are you to me, Tyre and Sidon, and all the regions of Philistia? Will you repay me? And if you repay me, I will swiftly and speedily return your repayment on your own head. |
| Matthew 4:3 | The tempter came and said to him, “If you are the Son of God, command that these stones become bread.” |
| Mark 1:24 | saying, “Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know who you are: the Holy One of God!” |
| Mark 3:11 | The unclean spirits, whenever they saw him, fell down before him and cried, “You are the Son of God!” |
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
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the phrase "What have we to do with thee" is a distinct Jewish idiom signaling refusal or dread, not a literal question. He also argues the word "Jesus" (Savior) was too ominous for demons to utter, supporting its omission. The demons' question shows they knew a future time of greater torment awaited them.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the difference between Matthew's account of two demoniacs and Mark and Luke's mention of just one is no real contradiction. Neither Mark nor Luke denies there was more than one; they likely focused on the more notorious man. This variation actually confirms the evangelists' honesty, much like witnesses in court who differ on minor details while agreeing on the main facts.
Calvin's Commentaries Reformed 1564
Calvin focuses on the demons' guilty conscience: even before Christ spoke a word of judgment, their own awareness of what they deserved made them tremble. The torment they cried out about was not simply being cast out or the final day, but the immediate terror of standing before their Judge already condemned.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible notes that Matthew alone mentions two demoniacs, while Mark and Luke describe only one. Matthew also omits several details the other Gospels include, such as the man's inability to be bound, his nakedness, the name Legion, and the command to tell what the Lord had done.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that even the demons acknowledge Jesus as the Son of God and confess a fixed time appointed for their final torment. They cry out in terror that he has come to inflict that punishment before the ordained hour, showing their awareness of divine sovereignty over judgment.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the irony that the demons acknowledge Jesus as the Son of God and Messiah, yet cry out that they have nothing to do with him. Their complaint about being tormented before the time shows they knew a final judgment awaited, but considered their expulsion from these men a premature foretaste of that terror.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that this chapter presents Christ's divine power in three escalating stages: over disease, over nature, and finally over the most terrifying foe, the devil. This exorcism is the climactic proof that even during his humiliation Jesus already held the keys of hell itself.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains the phrase as a Hebrew idiom meaning "Why do you concern yourself about us?" He then identifies "before the time" with the great day of judgment, linking the demon's question to eschatological timing.