Albert Barnes Commentary Matthew 4:24

"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." — Matthew 4:24 (ASV)

And his fame went throughout all Syria. It is not easy to fix the exact bounds of Syria in the time of our Savior. It was, perhaps, the general name for the country lying between the Euphrates on the east, and the Mediterranean on the west; and between Mount Taurus on the north, and Arabia on the south. Through all this region his celebrity was spread by his power of working miracles; and, as might be expected, the sick from every quarter were brought to him, in the hope that he would give relief.

Those possessed with devils. Much difficulty exists, and much has been written, respecting those in the New Testament said to be possessed with the devil. It has been maintained by many, that the sacred writers meant only by this expression to denote those who were melancholy or epileptic, or afflicted with some other grievous disease. This opinion has been supported by arguments too long to be repeated here. On the other hand, it has been supposed that the persons so described were under the influence of evil spirits, who had complete possession of the faculties, and who produced many symptoms of disease not unlike melancholy, and madness, and epilepsy. That such was the fact, will appear from the following considerations:

1. That Christ and the apostles spoke to them, and of them as such; that they addressed them, and managed them, precisely as if they were so possessed, leaving their hearers to infer beyond a doubt that such was their real opinion.
2. They spoke, conversed, asked questions, gave answers, and expressed their knowledge of Christ, and their fear of him—things that certainly could not be said of diseases (Matthew 8:29; Luke 8:28).
3. They are represented as going out of the persons possessed, and entering the bodies of others (Matthew 8:32).
4. Jesus spoke to them, and asked their name, and they answered him. He threatened them, commanded them to be silent, to depart, and not to return (Mark 1:25; Mark 5:8; Mark 9:26).
5. Those possessed are said to know Christ; to be acquainted with the Son of God (Luke 4:34; Mark 1:24). This could not be said of diseases.
6. The early fathers of the church interpreted these passages in the same way. They derived their opinions probably from the apostles themselves, and their opinions are a fair interpretation of the apostles' sentiments.
7. If it can be denied that Christ believed in such possessions, it does not appear why any other clear sentiment of his may not in the same way be disputed. There is, perhaps, no subject on which he expressed himself more clearly, or acted more uniformly, or which he left more clearly impressed on the minds of his disciples.

Nor is there any absurdity in the opinion that those persons were really under the influence of devils. For—

1. It is no more absurd to suppose that an angel, or many angels, should have fallen and become wicked, than that so many men should.
2. It is no more absurd that Satan should have possession of the human faculties, or inflict diseases, than that men should do it—a thing which is done every day. What more frequent than for a wicked man to corrupt the morals of others, or by inducing them to become intemperate, to produce a state of body and mind quite as bad as to be possessed with the devil?
3. We still see a multitude of cases that no man can prove not to be produced by the presence of an evil spirit. Who would attempt to say that some evil being may not have much to do in the case of madness?
4. It afforded an opportunity for Christ to show his power over the enemies of himself and of man, and thus to evince himself qualified to meet every enemy of the race, and triumphantly to redeem his people. He came to destroy the power of Satan (Acts 26:18; Romans 16:20).

Those who were lunatic. This name is given to the disease from the Latin name of the moon (Luna). It has the same origin in the Greek. It was given because it was formerly imagined that it was affected by the increase or the decrease of the moon. The name is still retained, although it is not certain that the moon has any effect on the disease. On this point physicians are not determined, but no harm arises from the use of the name. It is mentioned only in this place, and in Matthew 17:15. It was probably the falling sickness, or the epilepsy, the same as the disease mentioned in Mark 9:18-20; Luke 9:39–40.

And those who had the palsy. Many infirmities were included under the general name of palsy in the New Testament.

1. The paralytic shock, affecting the whole body.
2. The hemiplegia, affecting only one side of the body—the most frequent form of the disease.
3. The paraplegia, affecting all the system below the neck.
4. The catalepsy. This is caused by a contraction of the muscles in the whole or a part of the body, and is very dangerous. The effects are very violent and fatal. For instance, if, when a person is struck, he happens to have his hand extended, he is unable to draw it back; if not extended, he is unable to stretch it out. It appears diminished in size, and dried up in appearance. Hence it was called the withered hand (Matthew 12:10–13).
5. The cramp. This, in eastern countries, is a fearful malady, and by no means infrequent. It originates from chills in the night. The limbs, when seized with it, remain immovable, and the person afflicted with it resembles one undergoing a torture. This was probably the disease of the servant of the centurion (Matthew 8:6; Luke 7:2). Death follows from this disease in a few days.

And he healed them. This was done evidently by a miraculous power.

A miracle is an effect produced by Divine power above, or opposed to, what are regular effects of the laws of nature. It is not a violation of the laws of nature, but is a suspension of their usual operation, for some important purpose.

For instance, the regular effect of death is that the body returns to corruption. This effect is produced by the appointed laws of nature; or, in other words, God usually produces this effect. When he suspends that regular effect and gives life to a dead body for some important purpose, it is a miracle.

Such an effect is clearly the result of Divine power. No other being but God can do it.

When, therefore, Christ and the apostles exerted this power, it was clear evidence that God approved of their doctrines; that he had commissioned them; and that they were authorized to declare his will.

He would not give this attestation to a false doctrine. Most or all of these diseases were incurable. When Christ cured them by a word, it was the clearest of all proofs that he was sent from heaven.

This is one of the strong arguments for Christianity.