Why did the crowd accuse Jesus of having a demon in John 7:20? Historical Setting: The Feast of Tabernacles and Rising Tension John 7 situates Jesus in Jerusalem at the Feast of Tabernacles (Sukkot), about six months before the crucifixion. He arrives “mid-feast” (John 7:14), having healed the man at Bethesda on a prior visit (John 5:1-15) and thereby ignited controversy for “working” on the Sabbath. The rulers have already resolved to kill Him (John 5:18), but that plot is whispered rather than broadcast. The city is swollen with pilgrims—many unfamiliar with the leadership’s intent—setting the stage for confusion when Jesus openly declares, “Why are you trying to kill Me?” (John 7:19). The Accusation Quoted “The crowd answered, ‘You have a demon! Who is trying to kill You?’” (John 7:20). In first-century Judea, “You have a demon” (Greek daimónion écheis) was the common idiom for “You’re out of your mind” (cf. John 8:48, 52; 10:20; Mark 3:21-22). It could also imply literal possession, but here it chiefly labels Jesus’ claim as delusional. Two Distinct Audiences Within the Crowd 1. Jerusalem locals who know the leaders’ intentions (John 7:25-26). 2. Pilgrims from Galilee and the Diaspora who do not. The second group, hearing Jesus speak of an assassination plot they have never heard of, think His words irrational and respond with the stock charge of demonization. Jewish Demonology and Idiom Second-Temple Judaism held that demons cause not only overt possession (Mark 5:1-15) but also madness (1 Samuel 16:14; Josephus, Antiquities 6.166-68). Thus calling someone “demon-possessed” could simply mean “mentally deranged.” Incantation bowls and amulets from Qumran and the wider Mediterranean corroborate this cultural usage. Religious Hostility: Sabbath Controversy as Backdrop Jesus reminds the crowd that He performed one work and “you are all amazed” (John 7:21). He refers to the Bethesda healing, carried out on the Sabbath. By citing the Mosaic allowance for circumcision on the Sabbath (John 7:22-23; Leviticus 12:3), He exposes their inconsistency and rekindles their anger. Leaders who had branded Jesus a Sabbath-breaker (John 5:16) would naturally spread the slander of demonic power (cf. Matthew 12:24). Spiritual Blindness Predicted in Scripture Isaiah foretold that Messiah would be “despised and rejected by men” (Isaiah 53:3) and Psalm 69:4 that He would be “hated without reason.” Jesus Himself identifies unbelief as spiritual bondage: “You belong to your father the devil” (John 8:44). Thus the demon accusation is a manifestation of the very satanic opposition it attributes to Him. Ad Hominem Strategy: Discredit to Dismiss Deuteronomy 13:1-5 required Israel to stone a prophet who lured people after other gods—even if he produced signs. The leaders weaponize this text: brand Jesus as deceiver, and the populace is duty-bound to reject Him. Calling Him “demon-possessed” discredits His signs without addressing their authenticity. Fulfillment of Jesus’ Own Words Earlier, Jesus warned, “The world cannot hate you, but it hates Me” (John 7:7). The unfounded accusation at verse 20 becomes immediate evidence of that hatred, affirming His prophetic insight and buttressing the case for His divine foreknowledge. Parallel Accusations Elsewhere in Scripture • Mark 3:22 – “He is possessed by Beelzebul.” • John 8:48 – “Are we not right in saying that You are a Samaritan and have a demon?” • John 10:20 – “He is demon-possessed and raving mad.” These echoes show the charge was recurrent and programmatic. Archaeological and Extra-Biblical Corroboration The Babylonian Talmud (Sanhedrin 43a) later accuses Jesus of sorcery—another form of attributing His works to demonic power. Though hostile, the citation corroborates that Jesus was known for miraculous deeds, reinforcing the Gospel portrait rather than refuting it. Theological Takeaway: Light and Darkness in Conflict John’s Gospel frames the entire narrative as a clash between Light and darkness (John 1:4-5). When Light exposes hidden sin, darkness lashes out. Demonic labeling is not evidence of possession in Jesus, but of opposition in His accusers. Practical Application: Evaluating Christ Today Contemporary skeptics may dismiss Jesus as legend, lunatic, or liar—modern equivalents of “You have a demon.” The Gospel positions such reactions as anticipated. The resurrection (1 Corinthians 15:3-8) ultimately vindicates Jesus, reversing every slander and proving His divine identity. Conclusion The crowd’s cry in John 7:20 springs from ignorance of the leaders’ murder plot, entrenched Sabbath controversies, cultural idiom equating madness with demons, prophetic blindness, and a tactical smear to invalidate His authority. Far from undermining Jesus, their accusation fulfills Scripture, highlights human resistance to truth, and sets the stage for the climactic revelation of His glory at the cross and empty tomb. |
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