Saying: What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know who thou art, the Holy One of God.
λεγων εα τι ημιν και σοι ιησου ναζαρηνε ηλθες απολεσαι ημας οιδα σε τις ει ο αγιος του θεου
10 Church Fathers comment on this verse
Why do demons refrain from addressing God by His name? Did not those who were tormented proclaim, ‘We know who you are, Son of God’? Did they not declare to Paul, These men are servants of the Most High God? They named Him under duress and through punishment, yet they did not speak of Him willingly without coercion.
The demon perceives it as 'destruction' to be expelled from an individual. Evil spirits, in general, attribute their own torment to being prevented from inflicting harm upon others. Additionally, as beings that thrive on consumption, they experience intense hunger when they are not residing within a physical form. This is why the Lord declares that the demonic entities are driven out through fasting. The unclean spirit did not acknowledge Christ as merely 'holy,' a term that could apply to many prophets, but instead referred to Him as the “Holy One,” signifying the singular being who is intrinsically Holy in essence.
The unclean spirits were aware of the arrival of Jesus Christ; they had received this news from angels and heard it from the prophets as they anticipated His coming. If they had not looked forward to His presence, why then did they exclaim, “What have you to do with us? Have you come to destroy us before the time? We know who you are, the Holy One of God”?
Consider the reason for Peter's exaltation and blessings. It was because he declared, “You are the Christ, the Son of the Living God.” However, it was not merely the words he spoke that brought him blessing, but the condition of his heart. Would you like to understand that Peter's joy was not derived from uttering those words? The demons voiced similar statements: “We know who you are; you are the Son of God.” Peter acknowledged the Son of God, and so did the demons; what then distinguishes them, O Lord? The response is clear: Peter proclaimed his faith out of love, while the demons expressed their acknowledgment out of fear. You may ask, “Do demons not believe and tremble?” The answer is this: “I tell you, I make a distinction: faith must be active through love.”
From this perspective, it becomes evident that while the demons possessed knowledge, they lacked love. They were consumed by their fear of punishment from Him, whose justice was devoid of love. He disclosed Himself to them only to the extent deemed necessary, not in the same manner as He did to the holy angels, who fully participate in the eternal essence of the Word of God. Rather, He revealed Himself as one to be feared, as He liberates all whom He calls into His kingdom and eternal glory—a truth that is eternally valid and genuinely everlasting. Thus, He did not unveil Himself to the demons as the source of eternal life and unending light that enlightens the righteous, whose hearts are purified through faith by witnessing that illuminating truth. Instead, He demonstrated His authority through transient manifestations of His might, utilizing hidden signs more readily perceived by angels, even those who are evil spirits, than by frail humanity.
A quiet faith serves little purpose if it is devoid of love. The demons expressed belief in Christ, but without love; they said, “What have you to do with us?” Their acknowledgment was real, yet love was absent, for they were demons. Therefore, do not take pride in your faith, lest you become akin to demons.
I do not acknowledge the devil's testimony, yet I recognize his admission. Against his desire, the devil was forced to speak, tormented and constrained.
Death came into the world through the malice of the adversary, necessitating a redemptive remedy that would confront the author of death. The presence of the Redeemer restrains the evil spirits.
As He was teaching in the Capernaum synagogue, a sudden, terrifying shout rang out: “What do you want with us, Jesus of Nazareth?” This outcry came from an unclean spirit residing in one of those present. For a considerable time, the adversary had been silent; the proclamation of God's kingdom posed a threat to his dominion, and he could no longer keep his silence. “You have come to destroy us. I know who You are, O holy One of God!” This declaration revealed the spirit's desire to persuade Jesus to ease his torment and allow him to remain in his territory. Like a runaway servant encountering his master unexpectedly, the spirit resorted to every possible scheme to avoid the forthcoming judgment. However, his testimony was dismissed. Jesus ordered him to depart from his abode.
The powerless spirit, too frightened to utter another word, let out a final cry—a cry filled with fury and despair. He violently convulsed the man before fleeing, leaving him in a near-lifeless state. The entire gathering was astonished, and soon after, this miraculous event became widely known throughout Galilee.
After departing from Nazareth, Jesus Christ arrived in Capernaum. On the Sabbath closest to His arrival, He entered the synagogue, as was customary, and began to teach. His teachings left a profound impact on those who listened, as He spoke with authority (cf. Matt. 7:29). Within the synagogue was a man possessed by an unclean spirit, who was currently experiencing convulsions. The malevolent spirit, trembling, pleaded with Christ for mercy, sensing that He had come to overthrow the kingdom of darkness and acknowledging Him as the Holy One of God. The spirit’s acknowledgment highlighted its own impurity in contrast to Christ's holiness.
With commanding authority, Jesus instructed the demon to be silent, refusing to accept a confession from the unclean entity, and ordered it to come out of the man. The demon, unable to resist Christ's command, exited, causing the man to convulse and cry out loudly, though this episode did not result in the typical self-harm associated with such conditions (Lk.). The deliverance of the demon-possessed man in Capernaum's synagogue marked the first miracle of its kind, leaving those present in awe and fear, pondering what this word meant (Lk.) and what this new teaching (Mk.) was, especially given the miraculous works accompanying it. News of this miracle quickly spread throughout the surrounding areas of Capernaum.
During the time of Jesus Christ, not all individuals afflicted by malevolent spirits displayed violent behavior; it was primarily the most aggressive who withdrew into desolate areas, whereas others remained among their families. One such individual, who did not exhibit extreme violence, infiltrated the synagogue in Capernaum where Jesus was imparting His teachings to those present. Without warning, he exclaimed in a powerful voice: ‘Leave us alone; what have you to do with us, Jesus of Nazareth? You have come to destroy us; I recognize You, Holy One of God.’
The Savior then traveled to Capernaum, where He began to openly demonstrate His ministry of preaching and acts of compassion. As in Nazareth, His first stop was the synagogue, where He taught the large crowd that had gathered to hear Him. This occasion was not interrupted by the chaotic whispers of the assembly, but rather by one suffering individual who, tormented by evil, could not tolerate the presence of the Son of God, who had come to dismantle the dominion of darkness (Mark 1:23-28, Luke 4:31-37). Amid the stillness of the congregation, which was completely captivated by the divine message, a sudden, anguished cry pierced the air from a tormented man who shouted, ‘Leave us alone; what do you have to do with us, Jesus of Nazareth?
You have come to destroy us; I know who you are, the Holy One of God.’ In ancient times, such afflicted individuals, overwhelmed by unclean spirits, found no refuge, and their condition was deemed hopeless. However, Christ sought to clearly demonstrate His mission to rescue the lost. He turned to the tormented man, recognizing him as ensnared by an unclean spirit, and issued a firm command to the spirit: ‘Be silent and come out of him.’ The authority of the Divine decree was unyielding. The possessed man collapsed, screaming and convulsing violently, but soon all of that subsided. He arose completely healed, exhibiting that he had been liberated from the burden that had tormented him and was now restored to his senses. Such an extraordinary and remarkable miracle had never before taken place, and all who witnessed it returned home filled with inexpressible wonder.
"Leave it" reflects a sense of fear regarding the authority and strength of the Lord, alongside an acknowledgment of the demon's own ineffectiveness. “What is that to you,” etc., can be referenced regarding Matthew 8:29. The term “Jesus of Nazareth” serves as a sort of title derived from the town where He was raised. In light of the demon's subsequent recognition of the Lord, these words suggest that even though He hails from a town held in low regard, I still recognize His true nature. “Destroy us” indicates that the demon speaks not just for himself but for all in his realm; if the Lord were to annihilate him, it follows that all others like him would face the same fate.
The term “to destroy” conveys a more profound meaning than simply “to torment” (Matthew 8:29), implying the complete eradication of the entire demonic dominion rather than mere suffering inflicted upon the demons. “I know You” reveals that the demons were aware of Jesus of Nazareth’s identity as the Messiah, partly through direct recognition and partly due to the miraculous works performed by the Lord. The phrase “Holy One of God” serves as a subtle reference to Jesus’ status as the Messiah (cf. Luke 4:34, Acts 4:27, John 6:69, John 10:36, Revelation 3:7), with biblical precedents in the sanctified individuals of the Old Testament, including anointed kings, priests, and prophets (cf. note on Matthew 1:1). The unclean spirit did not address Christ by stating, "You are holy," since numerous prophets were recognized as holy, but rather identified Him as the Holy One (ο’ Άγιος), emphasizing His uniqueness in holiness (Theophil, cf. Athan. v. 4, 502).
Passages read together with this verse.
Greek text, 18 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS