King James Version

What Does John 10:20 Mean?

John 10:20 in the King James Version says “And many of them said, He hath a devil, and is mad; why hear ye him?” — study this verse from John chapter 10 with commentary, cross-references, and original Greek word analysis.

“And many of them said, He hath a devil, and is mad; why hear ye him?”

John 10:20 · KJV

Context

18

No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.

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?

22

And it was at Jerusalem the feast of the dedication, and it was winter.

Read John 10 full chapter

Commentary

KJV Study Commentary
And many of them said, He hath a devil, and is mad—The accusation of demon possession (δαιμόνιον ἔχει/daimonion echei) was not new; Jesus's enemies made this charge repeatedly (John 7:20, 8:48-52). The additional claim "is mad" (μαίνεται/mainetai) suggests insanity, loss of reason. This was a convenient way to dismiss Jesus without engaging His arguments: don't debate Him, declare Him deranged.

The irony is profound: they accuse the Logos (Word, Reason incarnate) of madness. The one who spoke creation into existence, who embodies divine wisdom, is called a lunatic. This reveals the blindness of unbelief—unable to recognize truth when confronted with it, unbelief resorts to slander and dismissal.

Why hear ye him?—The question reveals their strategy: marginalize Jesus by destroying His credibility. If He's demon-possessed and insane, His words need not be considered. This is an ad hominem attack—discredit the messenger to avoid the message. It's the tactic of those who cannot refute the argument, so they attack the arguer.

This response parallels how every age treats claims that threaten its comfortable assumptions. Rather than wrestling with uncomfortable truth, dismiss it as extremism, fanaticism, or madness. The Pharisees couldn't defeat Jesus's logic or deny His miracles, so they attacked His sanity and spiritual legitimacy.

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Historical & Cultural Context

In the ancient world, demon possession explained abnormal behavior, especially religious claims that challenged orthodoxy. By calling Jesus demon-possessed, the Jewish leaders placed Him outside legitimate religious discourse. Madness (mania) was associated with ecstatic pagan cults and false prophets. The accusation served to isolate Jesus from serious consideration.

Jesus had just claimed power over His own death and resurrection, unity with the Father, and authority to judge. To first-century Jewish ears, this either vindicated Him as Messiah or condemned Him as a blasphemous madman. The accusers chose the latter, unwilling to accept the implications of the former.

Church history records similar accusations against faithful Christians: Paul was called mad (Acts 26:24), early Christians were labeled atheists (for rejecting pagan gods) and cannibals (misunderstanding communion), Reformers were denounced as heretics, and revivalists dismissed as fanatics. Truth-tellers are often marginalized by those whose systems they threaten.

Reflection Questions

  1. How do modern skeptics use similar dismissive tactics ("Christians are anti-science," "faith is irrational") to avoid engaging Christianity's truth claims?
  2. Why is it easier to attack a messenger's credibility than to refute their message?
  3. What does this verse teach about expecting opposition when faithfully representing Christ?

Original Language Analysis

Greek · 12 words
ἔλεγον1 of 12

“said”

G3004

properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an

δὲ2 of 12

“And”

G1161

but, and, etc

πολλοὶ3 of 12

“many”

G4183

(singular) much (in any respect) or (plural) many; neuter (singular) as adverbial, largely; neuter (plural) as adverb or noun often, mostly, largely

ἐξ4 of 12

“of”

G1537

a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause literal or figurative; direct

αὐτοῦ5 of 12

“him”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

Δαιμόνιον6 of 12

“a devil”

G1140

a daemonic being; by extension a deity

ἔχει7 of 12

“He hath”

G2192

to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or conditio

καὶ8 of 12

“and”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

μαίνεται·9 of 12

“is mad”

G3105

through the idea of insensate craving); to rave as a "maniac"

τί10 of 12

“why”

G5101

an interrogative pronoun, who, which or what (in direct or indirect questions)

αὐτοῦ11 of 12

“him”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

ἀκούετε12 of 12

“hear ye”

G191

to hear (in various senses)

Study Guide

Historical Context

This verse is found in the book of John. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

John 10:20 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to John 10:20 from Treasury of Scripture Knowledge

John 7:20Mark 3:21John 8:52John 8:47-48John 7:46-52John 9:28-29

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