§29 Jesus and Beelzebub (Luke 11:14–26)
This section consists of two parts: (1) the accusation that Jesus is empowered by Beelzebub and Jesus’ reply (vv. 14–23), and (2) Jesus’ teaching on the return of an evil spirit to the person from whom it had gone out (vv. 24–26). The first part is derived from Mark 3:20–27, which is also adopted by Matthew (12:22–30). The second part is found elsewhere only in Matthew (12:43–45) and so probably is derived from the sayings source. Evans (p. 44) finds a few interesting parallels with Deut. 9:1–10:11 (“greater strength,” Deut. 9:1 and Luke 11:22; “by the finger of God,” Deut. 9:10 and Luke 11:20). An important thematic parallel is seen in Moses’ entreaty that now that God has delivered his people from bondage he not destroy them, and in Jesus’ warning that although a person may be delivered from an evil spirit, he may still be in danger of yet a worse fate.
11:14–23 / The accusation that Jesus casts out demons by Beelzebub, the prince of demons, stands in stark contrast to the preceding passage where Jesus concluded with reference to the Holy Spirit. In the minds of some of those who disbelieved and opposed Jesus, his power over demons could be explained only by assuming that he was in league with Satan, or Beelzebub as he was sometimes called (see note below). What occasioned this accusation was the exorcism of a demon which, apparently, had rendered its host mute. When the man who had been mute spoke, it became apparent to all that the demon had been driven out. It was useless to deny the reality of Jesus’ power, but its source could be questioned. This is the reason why some tested him by asking for a sign from heaven. Only for those who had faith, or were at least sincere in their appeals to Jesus, were miracles performed. Jesus was not interested in entertaining crowds or dazzling opponents (see Luke 23:8–9 where Herod hopes for a miracle, but receives none). The healing of the mute man was proof enough for those sensitive to the presence of God.
Jesus answers his accusers by revealing the illogicality of their charge on two grounds. (1) Surely Satan (or Beelzebub) would not work against his own followers (the demons). (2) If it is true that Jesus casts out demons by the authority of Satan then perhaps it is true that the followers of his accusers cast out demons by Satanic power also. This second point reveals the inconsistency of their accusation. On what grounds can they charge Jesus? Is there any reason to suppose that Jesus’ power is derived from an evil source? No, Jesus drives out demons by the finger of God and so demonstrates the kingdom of God has come to Israel (see note below). For those with faith and a receptive heart, the exorcisms and miracles of Jesus are perceived as signs of the presence of the kingdom, but for those who are insensitive and unbelieving, the miracles have little or no effect.
In vv. 21–22 the point is made that the strong man (in this context it must refer to Satan) is defeated by someone stronger (Jesus). In defeating the enemy Jesus is able to ransack his stronghold and carry away the armor and the spoils, which is probably to be understood as Jesus’ activity of freeing those possessed by Satan’s agents, the demons. No one is able to assault the domain of Satan so aggressively unless he has in fact defeated Satan who now stands by helplessly. This Jesus has done and hence the frequency of his miracles of healing and exorcism.
Verse 23 summarizes the argument by saying there is no middle ground. Either one is with (i.e., believes in) Jesus, or one is against (i.e., rejects) Jesus; either one helps Jesus gather the things of the kingdom, or one scatters (or hinders) the kingdom.
11:24–26 / Although this was originally an independent but related saying, Luke has put it to good service by making it a concluding statement of the Beelzebub controversy. Almost certainly Luke sees the reference to the evil spirit who has been cast out, but later returns, as relating to the “followers” of Jesus’ accusers who cast out demons (v. 19). Whereas other Jewish exorcists may have enjoyed some success in casting out demons, theirs is but a temporary victory, for the spirit is able to return. Indeed, the situation may even become worse, for the spirit may bring along seven other spirits more wicked than itself. The number seven indicates the severity of the possession (see note on 8:2 above). The combined strength of eight demons was thought to be too powerful for exorcism (Marshall, p. 480). The implication seems to be that only if the cure comes through the power of Jesus will it last, for the purpose of the cure is not the cure itself, but the purpose is to bring the person into the kingdom.
11:15 / Beelzebub, the prince of demons: Beelzebub (some mss. read Beelzebub or Beelzebul) is taken from “Baal-zebul” the Canaanite god whose name means “Lord of the high place.” In 2 Kings 1:2–6 he is sarcastically called “Beel-Zebub,” which means “Lord of the flies.” Hence, this name appears in two forms. The name probably refers to Satan himself (as v. 18 seems to assume) and not to a subordinate demon. In all likelihood he is the same one called “Belial” and “Beliar” in some of the intertestamental writings, including the Qumran scrolls from the Dead Sea area. Early Jewish tradition regarded Jesus as a sorcerer empowered by Beelzebul. Typical is this statement: “Jesus practiced magic and led Israel astray” (b. Sanhedrin 107b; see Lachs, p. 211, for additional references). For more on Beelzebul see HBD, p. 86.
11:20 / by the finger of God: Evans (p. 44) places Luke 11:20 opposite Deut. 9:10. But in what sense does God’s writing upon the stone tablets with his finger relate to Jesus’ casting out demons? Robert W. Wall (“ ‘The Finger of God’: Deuteronomy 9.10 and Luke 11.20,” NTS 33 [1987], pp. 144–50) recently has argued that Luke intends to compare Jesus and Moses in that on the brink of bringing their people to salvation both faced a stubborn and rebellious Israel. Just as Moses had to remind Israel that the law had been written “by the finger of God,” so Jesus too has to point out to his opponents that Satan has been cast out by God’s finger. In both cases, the “finger of God” reveals God at work, advancing his kingdom. Tiede (p. 217) suggests that Luke’s phrase may parallel Exod. 8:19, where the Egyptian magicians, despite the evidence of the power of the finger of God, remain hardened. Later Jewish exegesis (as seen in the midrash) concluded that the magicians were able to perform their miracles through demonic power (see Leaney, p. 189).
11:23 / he who does not gather with me, scatters: Lachs (p. 213) notes the following relevant parallels from the Psalms of Solomon: “And he [the Messiah] shall gather together a holy people, whom he shall lead in righteousness” (17:28); and “He [the wicked one] never ceases to scatter” (4:13).
11:24 / I will return to the house I left: Lachs (p. 215) notes that this language is typical of demonic speech. The person inhabited by the demon is viewed as a “house”; see b. Gittin 52a and b. Hullin 105b.