Luke 11:15

KJV

But some of them said, He casteth out devils through Beelzebub the chief of the devils.

KJV (with Strong's)

But {G1161} some {G5100} of {G1537} them {G846} said {G2036}, He casteth out {G1544} devils {G1140} through {G1722} Beelzebub {G954} the chief {G758} of the devils {G1140}.

Complete Jewish Bible

But some of them said, “It is by Ba‘al-Zibbul” — the ruler of the demons — “that he expels the demons.”

Berean Standard Bible

but some of them said, “It is by Beelzebul, the prince of the demons, that He drives out demons.”

American Standard Version

But some of them said, By Beelzebub the prince of the demons casteth he out demons.

Commentary

### SUMMARY
Luke 11:15 captures a pivotal moment of opposition to Jesus' ministry, immediately following His miraculous expulsion of a demon. Despite witnessing an undeniable act of divine power, a segment of the crowd, driven by skepticism and malice, chose to attribute Jesus' authority over demons not to God, but to Beelzebub, the very "chief of the devils." This accusation represents a profound spiritual blindness and a deliberate misinterpretation of Jesus' identity and mission, setting the stage for His powerful rebuttal regarding the nature of spiritual authority and the unity of His kingdom.

### CONTEXT
* **Literary Context:** This verse is situated within a broader section of Luke's Gospel (Luke 9:51-19:27) that details Jesus' journey to Jerusalem and His teachings on discipleship, prayer, and the coming of the Kingdom of God. Immediately preceding [Luke 11:15](/luke/11-15 "Luke 11:15 - Accusation of Beelzebub"), Jesus performs a powerful miracle, casting out a demon that had rendered a man mute, causing the crowds to marvel ([Luke 11:14](/luke/11-14 "Luke 11:14 - Jesus Casts Out a Mute Demon")). This act of liberation and restoration is met with two distinct reactions: admiration from the multitudes and malicious accusation from "some of them." The accusation in [Luke 11:15](/luke/11-15 "Luke 11:15 - Accusation of Beelzebub") then prompts Jesus' extensive discourse on the divided house, the stronger man, and the sign of Jonah, all of which serve to refute their blasphemous claim and clarify the true source of His power and the nature of His kingdom.

* **Historical & Cultural Context:** The accusation of being in league with Beelzebub reflects the Jewish understanding of demonic hierarchy and the pervasive belief in spiritual forces influencing the world. In first-century Judaism, exorcism was practiced, but attributing such power to a demonic source, especially the "chief of the devils," was a grave charge, designed to discredit Jesus entirely. Beelzebub was a derogatory title for Satan, likely derived from "Baal-zebub," a Philistine deity mentioned in [2 Kings 1:2](/2_kings/1-2 "2 Kings 1:2 - Ahaziah Inquires of Baal-zebub"). The Pharisees and scribes, often the instigators of such accusations, were religious leaders who meticulously observed the Law and traditions. Their opposition to Jesus stemmed from a combination of theological disagreement, fear of losing their authority, and a fundamental misunderstanding of the Messiah's role. They sought signs, but when confronted with undeniable miracles, they chose to explain them away through a demonic lens rather than acknowledge Jesus' divine authority, revealing a deep spiritual blindness and hardness of heart.

* **Key Themes:** [Luke 11:15](/luke/11-15 "Luke 11:15 - Accusation of Beelzebub") contributes to several significant themes within Luke's Gospel and the broader biblical narrative. Firstly, it underscores the theme of **Opposition to Christ**, demonstrating the deep-seated spiritual and intellectual blindness of those who deliberately rejected Jesus despite overwhelming evidence of His divine power. This deliberate misattribution of God's work to Satan is a severe form of spiritual rebellion. Secondly, the passage highlights the reality of **Spiritual Warfare** and Jesus' supreme and unparalleled authority over demonic forces. The accusation itself, though false, implicitly acknowledges the existence of a spiritual realm and a hierarchy within evil, even as it fundamentally misrepresents Jesus' role as the one who binds the strong man ([Luke 11:21-22](/luke/11-21-22 "Luke 11:21-22 - The Strong Man")) and plunders his house. Finally, this verse introduces the grave theme of **Blasphemy Against the Holy Spirit**, as attributing the work of God's Spirit to Satan is a profound and dangerous accusation that Jesus later warns against in [Luke 12:10](/luke/12-10 "Luke 12:10 - Blasphemy Against the Holy Spirit"). It represents a willful and persistent rejection of divine truth and light.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **devils (Greek, _daimónion'_):** This term refers to "demonic beings" or "demons." In the New Testament, _daimónion_ consistently denotes malevolent spiritual entities that are hostile to God and humanity, often causing physical or mental affliction. Jesus' power over them demonstrates His divine authority and the inauguration of God's kingdom. The accusers' use of this term, coupled with "chief of the devils," highlights their acknowledgment of a spiritual hierarchy, even as they misattribute Jesus' power within it.
* **casteth out (Greek, _ekbállō'_):** Meaning "to eject," "drive out," or "expel," this verb emphasizes the forceful and authoritative nature of Jesus' actions. It is not a gentle persuasion but a decisive expulsion. The accusers acknowledge the effectiveness of Jesus' exorcisms, but they twist the source of this power. This word choice underscores the direct confrontation between Jesus' divine authority and the demonic realm.
* **Beelzebub (Greek, _Beelzeboúl'_):** This is a derogatory name for Satan, or a chief demon, signifying the ultimate source of evil power. Likely derived from "Baal-zebub," the Philistine god of Ekron, it may have been a pejorative Jewish alteration meaning "lord of dung" or "lord of the dwelling." By accusing Jesus of casting out demons "through Beelzebub," His opponents were claiming He was an agent or servant of Satan, fundamentally denying His divine origin and righteous mission.
* **chief (Greek, _árchōn'_):** This word signifies "a first in rank or power," "a ruler," or "a prince." In this context, it designates Beelzebub as the supreme leader or prince of the demonic realm. The accusers are not merely suggesting Jesus is working with a demon, but with the very head of all demons, making their accusation exceptionally severe and blasphemous.

#### Verse Breakdown
* **"But some of them said,"**: This opening phrase immediately establishes a contrast ("But") with the crowd's marveling reaction in the preceding verse. The "some of them" likely refers to the religious leaders, such as the scribes and Pharisees, who consistently opposed Jesus and sought to undermine His authority. Their "saying" is not an inquiry but a definitive, hostile accusation.
* **"He casteth out devils"**: This clause acknowledges the undeniable reality of Jesus' exorcisms. Even His enemies could not deny the visible evidence of His power over demons. The verb "casteth out" (Greek _ekbállō_) conveys the forceful and authoritative nature of Jesus' expulsions, indicating a decisive victory over these malevolent entities.
* **"through Beelzebub the chief of the devils."**: This is the core of the accusation. Instead of attributing Jesus' power to God, His accusers claim He operates by the authority or power of Beelzebub, whom they identify as the supreme ruler ("chief") of all demons. This statement is a profound theological distortion, aiming to delegitimize Jesus' ministry by linking divine power to the ultimate source of evil, thereby transforming a miracle into an act of sorcery or demonic alliance.

#### Literary Devices
The verse primarily employs **Irony** and **Slander**. The irony lies in the accusers' profound misinterpretation of Jesus' actions. He is actively destroying the works of Satan, yet they accuse Him of being in league with Satan. This creates a stark contrast between Jesus' true identity as the Son of God, who brings God's kingdom, and the malicious perception of His opponents. The accusation itself functions as **Slander**, a deliberate attempt to defame Jesus' character and ministry by attributing His righteous, God-empowered acts to evil forces. This is a form of **Ad Hominem** attack, focusing on discrediting Jesus' person rather than engaging with the undeniable evidence of His power. Furthermore, the phrase "chief of the devils" uses **Hyperbole** to emphasize the perceived magnitude of Beelzebub's power, making the accusation against Jesus even more severe.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The accusation in [Luke 11:15](/luke/11-15 "Luke 11:15 - Accusation of Beelzebub") is a critical theological juncture, highlighting the profound spiritual conflict inherent in Jesus' ministry. It forces a confrontation with the source of divine power and the nature of God's kingdom. By attributing Jesus' exorcisms to Beelzebub, His opponents were not merely questioning His authority; they were attempting to redefine the very nature of good and evil, effectively calling light darkness. This charge sets the stage for Jesus' powerful rebuttal, where He demonstrates the logical absurdity of a kingdom divided against itself and implicitly warns of the ultimate spiritual danger of blaspheming the Holy Spirit, which is the willful and persistent rejection of God's clear revelation and the attribution of His work to Satan. This passage underscores that true spiritual discernment is not merely about witnessing miracles, but about having a heart open to the truth of God's Spirit.

* [Matthew 12:24](/matthew/12-24 "Matthew 12:24 - Parallel Account of Beelzebub Accusation")
* [Mark 3:22](/mark/3-22 "Mark 3:22 - Parallel Account of Beelzebub Accusation")
* [Luke 12:10](/luke/12-10 "Luke 12:10 - Blasphemy Against the Holy Spirit")

### REFLECTION AND APPLICATION
Luke 11:15 serves as a sobering reminder that even the most undeniable demonstrations of God's power and goodness can be met with hardened hearts and malicious accusations. It challenges us to examine our own responses to divine truth: do we seek to understand and acknowledge God's work, or do we allow prejudice, skepticism, or vested interests to blind us to His presence? This verse underscores the reality of spiritual warfare and the constant temptation to misinterpret or malign the work of God. For believers, it reinforces the necessity of spiritual discernment, urging us to recognize the true source of power and to stand firm against those who would twist truth for their own ends. It also offers comfort, knowing that Jesus Himself faced such baseless accusations and powerfully refuted them, assuring us that His authority over evil remains absolute. We are called to align ourselves with His truth, even when it is unpopular or misunderstood, and to never attribute the Spirit's work to anything other than God.

#### Questions for Reflection
* **How do I react when I witness something that challenges my preconceived notions about God or spiritual power?**
* **In what ways might I be tempted to misinterpret or dismiss God's work in the world today?**
* **How can I cultivate a heart that is open to discerning God's truth, even when it comes from unexpected sources?**
* **What does Jesus' response to this accusation (in the subsequent verses) teach me about confronting spiritual opposition?**

### FAQ

**What does "Beelzebub the chief of the devils" mean, and why was it used?**

Answer: "Beelzebub" (Greek: _Beelzeboúl_) is a derogatory name for Satan or a chief demon, signifying the ultimate source of evil power. It is likely a corrupted form of "Baal-zebub," a Philistine god mentioned in [2 Kings 1:2](/2_kings/1-2 "2 Kings 1:2 - Ahaziah Inquires of Baal-zebub"), possibly meaning "lord of the flies" or, pejoratively, "lord of dung." "Chief of the devils" emphasizes Beelzebub's supreme position within the demonic hierarchy. Jesus' opponents used this term to accuse Him of being an agent of Satan, claiming He cast out demons by the power of the demonic ruler himself. This was a grave accusation, intended to discredit Jesus' divine authority and malign His miraculous works by attributing them to the ultimate source of evil, rather than to God.

**Why did "some of them" make this accusation, despite Jesus' clear miracles?**

Answer: The "some of them" likely refers to the religious leaders, such as the scribes and Pharisees, who were often hostile to Jesus. Despite witnessing His undeniable miracles, their hearts were hardened by prejudice, jealousy, and a rigid adherence to their own interpretations of the Law and tradition. They could not deny the miracles themselves, but they refused to acknowledge Jesus' divine authority. Therefore, they resorted to a malicious and illogical explanation: if Jesus' power wasn't from God (as they refused to believe), it must be from the ultimate evil. This accusation was a desperate attempt to undermine His credibility and turn the crowds against Him, rather than confront the truth of His identity as the Son of God. It highlights a profound spiritual blindness and a deliberate rejection of God's clear revelation, which Jesus later addresses in [Luke 11:17-23](/luke/11-17-23 "Luke 11:17-23 - Jesus' Rebuttal to the Beelzebub Accusation").

### CHRIST-CENTERED FULFILLMENT
Luke 11:15, though a moment of intense opposition, powerfully highlights the Christ-centered nature of Jesus' ministry. The accusation that Jesus casts out demons by Beelzebub's power ironically underscores His ultimate victory over the forces of darkness. Far from being an agent of Satan, Jesus is the very Son of God, who came to destroy the works of the devil ([1 John 3:8](/1_john/3-8 "1 John 3:8 - Jesus Came to Destroy the Works of the Devil")). His ability to "cast out devils" is not a partnership with evil, but a decisive invasion of Satan's kingdom, demonstrating that "the kingdom of God has come upon you" ([Luke 11:20](/luke/11-20 "Luke 11:20 - The Kingdom of God Has Come Upon You")). Jesus, the "stronger man" ([Luke 11:22](/luke/11-22 "Luke 11:22 - The Stronger Man")), binds the "strong man" (Satan) and plunders his house, liberating those held captive by sin and demonic oppression. This confrontation foreshadows His ultimate triumph on the cross, where He disarmed the spiritual rulers and authorities ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Principalities and Powers")), and His resurrection, which sealed Satan's defeat. Thus, the accusation, intended to diminish Him, instead magnifies Jesus as the sovereign Lord over all spiritual powers, the one through whom true freedom and salvation are found, and the promised Messiah who establishes God's righteous reign.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 9:34

But the Pharisees said, He casteth out devils through the prince of the devils.

John 8:52

Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

Matthew 10:25

It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more [shall they call] them of his household?

John 7:20

The people answered and said, Thou hast a devil: who goeth about to kill thee?

Matthew 12:24

But when the Pharisees heard [it], they said, This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils.

Matthew 12:30

He that is not with me is against me; and he that gathereth not with me scattereth abroad.

Mark 3:22

¶ And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.