King James Version

What Does Luke 8:29 Mean?

Luke 8:29 in the King James Version says “(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound... — study this verse from Luke chapter 8 with commentary, cross-references, and original Greek word analysis.

(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)

Luke 8:29 · KJV


Context

27

And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.

28

When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.

29

(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)

30

And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.

31

And they besought him that he would not command them to go out into the deep.


Commentary

KJV Study Commentary
(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) Luke provides parenthetical background explaining the demon's desperate plea. "For he had commanded" (parēngeilen gar, παρήγγειλεν γάρ) uses pluperfect tense, indicating Jesus had already issued the command before the demon's outcry. "The unclean spirit" (tō pneumati tō akathartō, τῷ πνεύματι τῷ ἀκαθάρτῳ) emphasizes moral defilement—demons are spiritually polluted, defiling whatever they touch.

"For oftentimes it had caught him" (pollois gar chronois synērpakei auton, πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν) describes repeated violent seizures over extended time. The verb "caught" (συνηρπάκει) means to seize violently, snatch away, or overpower. "He was kept bound with chains and in fetters" (edesmeueto halysesi kai pedais phylassomenos, ἐδεσμεύετο ἁλύσεσι καὶ πέδαις φυλασσόμενος) reveals desperate attempts to restrain him. "Chains" (ἁλύσεσι) bound hands/wrists; "fetters" (πέδαις) bound feet/ankles—maximum security restraint.

Yet "he brake the bands" (dierrhēssen ta desma, διερρήσσεν τὰ δεσμά), demonstrating supernatural strength. The imperfect tense indicates repeated breaking—not once but habitually. "Was driven of the devil into the wilderness" (ēlauneto hypo tou daimoniou eis tas erēmous, ἠλαύνετο ὑπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους) shows the man had no control—the demon drove him like a beast to desolate places. This verse portrays complete demonic domination: physical violence, superhuman strength used for self-destruction, total loss of autonomy. Human solutions proved utterly inadequate—only Christ's authority could deliver him.

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Historical & Cultural Context

Ancient methods for handling violent mentally ill or demon-possessed individuals were crude—restraint, isolation, or abandonment. Chains and fetters were iron shackles, heavy and painful. That this man repeatedly broke them demonstrated either extraordinary strength or demonic power (Mark 5:4 emphasizes no one could subdue him). The wilderness (ἐρήμους) refers to uninhabited, desolate regions—rocky areas unsuitable for agriculture or habitation.

First-century understanding attributed such behavior to demonic activity, not merely mental illness. Modern medicine recognizes conditions producing violent behavior, superhuman strength, and personality fragmentation. However, the Gospel accounts describe phenomena transcending naturalistic explanation—the demons' theological knowledge, their recognition of Jesus' identity, their plea for alternative housing (swine), and the dramatic transformation post-exorcism all indicate genuine spiritual reality.

That society's only response was restraint and isolation reveals human helplessness before demonic power. Chains couldn't hold him; guards couldn't control him. This magnifies Christ's authority—where human power failed completely, Jesus' word succeeded instantly. The early church saw in this account encouragement for spiritual warfare (Ephesians 6:12)—no demonic stronghold is too powerful for Christ to break.

Reflection Questions

  1. How does the failure of chains and fetters to restrain the demoniac illustrate human inability to solve spiritual problems through natural means?
  2. What parallels exist between demonic bondage in this passage and addictions or besetting sins that resist human willpower?
  3. How does this verse's description of complete demonic control challenge modern tendency to minimize spiritual warfare realities?

Original Language Analysis

Greek · 32 words
Παρήγγελλεν1 of 32

he had commanded

G3853

to transmit a message, i.e., (by implication) to enjoin

γὰρ2 of 32

(For

G1063

properly, assigning a reason (used in argument, explanation or intensification; often with other particles)

τῷ3 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

πνεύματι4 of 32

spirit

G4151

a current of air, i.e., breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e., (human) the rational soul, (by implication) vital prin

τῷ5 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀκαθάρτῳ6 of 32

the unclean

G169

impure (ceremonially, morally (lewd) or specially, (demonic))

ἐξελθεῖν7 of 32

to come

G1831

to issue (literally or figuratively)

ἀπὸ8 of 32

out of

G575

"off," i.e., away (from something near), in various senses (of place, time, or relation; literal or figurative)

τοῦ9 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἀνθρώπου10 of 32

the man

G444

man-faced, i.e., a human being

πολλοῖς11 of 32

oftentimes

G4183

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

γὰρ12 of 32

(For

G1063

properly, assigning a reason (used in argument, explanation or intensification; often with other particles)

χρόνοις13 of 32
G5550

a space of time (in general, and thus properly distinguished from g2540, which designates a fixed or special occasion; and from g0165, which denotes a

συνηρπάκει14 of 32

it had caught

G4884

to snatch together, i.e., seize

αὐτόν15 of 32

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

καὶ16 of 32

and

G2532

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

ἐδεσμεῖτο17 of 32

bound

G1196

to tie, i.e., shackle

ἁλύσεσιν18 of 32

with chains

G254

a fetter or manacle

καὶ19 of 32

and

G2532

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

πέδαις20 of 32

in fetters

G3976

a shackle for the feet

φυλασσόμενος21 of 32

he was kept

G5442

to watch, i.e., be on guard (literally of figuratively); by implication, to preserve, obey, avoid

καὶ22 of 32

and

G2532

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

διαῤῥήσσων23 of 32

he brake

G1284

to tear asunder

τὰ24 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

δεσμὰ25 of 32

the bands

G1199

a band, i.e., ligament (of the body) or shackle (of a prisoner); figuratively, an impediment or disability

ἠλαύνετο26 of 32

and was driven

G1643

to push (as wind, oars or daemonical power)

ὑπὸ27 of 32

of

G5259

under, i.e., (with the genitive case) of place (beneath), or with verbs (the agency or means, through); (with the accusative case) of place (whither (

τοῦ28 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

δαίμονος29 of 32

the devil

G1142

a daemon or supernatural spirit (of a bad nature)

εἰς30 of 32

into

G1519

to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases

τὰς31 of 32
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἐρήμους32 of 32

the wilderness

G2048

lonesome, i.e., (by implication) waste (usually as a noun, g5561 being implied)


Study Guide

Historical Context

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

Theological Significance

Luke 8:29 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 Luke 8:29 from Treasury of Scripture Knowledge

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