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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 11:14–26. His four-level outline is real structure in the source text, so it is rendered as structure.
The substance of these verses we had in Mat 12:22, etc. Christ is here giving a general proof of his divine mission, by a particular proof of his power over Satan, his conquest of whom was an indication of his great design in coming into the world, which was, to destroy the works of the devil. Here too he gives an earnest of the success of that undertaking. He is here casting out a devil that made the poor possessed man dumb: in Matthew we are told that he was blind and dumb. When the devil was forced out by the word of Christ, the dumb spoke immediately, echoed to Christ's word, and the lips were opened to show forth his praise. Now,
I.Some were affected with this miracle.
The people wondered; they admired the power of God, and especially that it should be exerted by the hand of one who made so small a figure, that one who did the work of the Messiah should have so little of that pomp of the Messiah which they expected.
II.Others were offended at it, and, to justify their infidelity, suggested that it was by virtue of a league with Beelzebub, the prince of the devils, that he did this, Luk 11:15. It seems, in the devil's kingdom there are chiefs, which supposes that there are subalterns. Now they would have it thought, or said at least, that there was a correspondence settled between Christ and the devil, that the devil should have the advantage in the main and be victorious at last, but that in order hereto, in particular instances, he should yield Christ the advantage and retire by consent. Some, to corroborate this suggestion, and confront the evidence of Christ's miraculous power, challenged him to give them a sign from heaven (Luk 11:16), to confirm his doctrine by some appearance in the clouds, such as was upon mount Sinai when the law was given; as if a sign from heaven, not disprovable by any sagacity of theirs, could not have been given them as well by a compact and collusion with the prince of the power of the air, who works with power and lying wonders, as the casting out of a devil; nay, that would not have been any present prejudice to his interest, which this manifestly was. Note, Obstinate infidelity will never be at a loss for something to say in its own excuse, though ever so frivolous and absurd. Now Christ here returns a full and direct answer to this cavil of theirs; in which he shows,
1.That it can by no means be imagined that such a subtle prince as Satan is should ever agree to measures that had such a direct tendency to his own overthrow, and the undermining of his own kingdom, Luk 11:17, Luk 11:18. What they objected they kept to themselves, afraid to speak it, lest it should be answered and baffled; but Jesus knew their thoughts, even when they industriously thought to conceal them, and he said, "You yourselves cannot but see the groundlessness, and consequently the spitefulness, of this charge; for it is an allowed maxim, confirmed by every day's experience, that no interest can stand that is divided against itself; not the more public interest of a kingdom, nor the private interest of a house or family; if either the one or the other be divided against itself, it cannot stand. Satan would herein act against himself; not only by the miracle which turned him out of possession of the bodies of people, but much more in the doctrine for the explication and confirmation of which the miracle was wrought, which had a direct tendency to the ruin of Satan's interest in the minds of men, by mortifying sin, and turning men to the service of God. Now, if Satan should thus be divided against himself, he would hasten his own overthrow, which you cannot suppose an enemy to do that acts so subtlely for his own establishment, and is so solicitous to have his kingdom stand."
2.That was a very partial ill-natured thing for them to impute that in him to a compact with Satan which yet they applauded and admired in others that were of their own nation (Luk 11:19): "By whom do your sons cast them out? Some of your own kindred, as Jews, nay, and some of your own followers, as Pharisees, have undertaken, in the name of the God of Israel, to cast out devils, and they were never charged with such a hellish combination as I am charged with." Note, It is gross hypocrisy to condemn that in those who reprove us which yet we allow in those that flatter us.
3.That, in opposing the conviction of this miracle, they were enemies to themselves, stood in their own light, and put a bar in their own door, for they thrust from them the kingdom of God (Luk 11:20): "If I with the finger of God cast out devils, as you may assure yourselves I do, no doubt the kingdom of God is come upon you, the kingdom of the Messiah offers itself and all its advantages to you, and, if you receive it not, it is at your peril." In Matthew it is by the Spirit of God, here by the finger of God; the Spirit is the arm of the Lord, Isa 53:1. His greatest and most mighty works were wrought by his Spirit; but, if the Spirit in this work is said to be the finger of the Lord, it perhaps may intimate how easily Christ did and could conquer Satan, even with the finger of God, the exerting of the divine power in a less and lower degree than in many other instances. He needed not make bare his everlasting arm; that roaring lion, when he pleases, is crushed, like a moth, with a touch of a finger. Perhaps here is an allusion to the acknowledgment of Pharaoh's magicians, when they were run aground (Exo 8:19): This is the finger of God. "Now if the kingdom of God be herein come to you, and you be found by those cavils and blasphemies fighting against it, it will come upon you as a victorious force which you cannot stand before."
4.That his casting out devils was really the destroying of them and their power, for it confirmed a doctrine which had a direct tendency to the ruining of his kingdom, Luk 11:21, Luk 11:22. Perhaps there had been some who had cast out the inferior devils by compact with Beelzebub their chief, but that was without any real damage or prejudice to Satan and his kingdom, what he lost one way he gained another. The devil and such exorcists played booty, as we say, and, while the forlorn hope of his army gave ground, the main body thereby gained ground; the interest of Satan in the souls of men was not weakened by it in the least. But, when Christ cast out devils, he needed not do it by any compact with them, for he was stronger than they, and could do it by force, and did it so as to ruin Satan's power and blast his great design by that doctrine and that grace which break the power of sin, and so rout Satan's main body, take from him all his armour, and divide his spoils, which no one devil ever did to another or ever will. Now this is applicable to Christ's victories over Satan both in the world and in the hearts of particular persons, by that power which went along with the preaching of his gospel, and does still. And so we may observe here,
(1.)The miserable condition of an unconverted sinner. In his heart, which was fitted to be a habitation of God, the devil has his palace; and all the powers and the faculties of the soul, being employed by him in the service of sin, are his goods. Note,
[1.]The heart of every unconverted sinner is the devil's palace, where he resides and where he rules; he works in the children of disobedience. The heart is a palace, a noble dwelling; but the unsanctified heart is the devil's palace. His will is obeyed, his interests are served, and the militia is in his hands; he usurps the throne in the soul.
[2.]The devil, as a strong man armed, keeps this palace, does all he can to secure it to himself, and to fortify it against Christ. All the prejudices with which he hardens men's hearts against truth and holiness are the strong-holds which he erects for the keeping of his palace; this palace is his garrison.
[3.]There is a kind of peace in the palace of an unconverted soul, while the devil, as a strong man armed, keeps it. The sinner has a good opinion of himself, is very secure and merry, has no doubt concerning the goodness of his state nor any dread of the judgment to come; he flatters himself in his own eyes, and cries peace to himself. Before Christ appeared, all was quiet, because all went one way; but the preaching of the gospel disturbed the peace of the devil's palace.
(2.)The wonderful change that is made in conversion, which is Christ's victory over this usurper. Satan is a strong man armed; but our Lord Jesus is stronger than he, as God, as Mediator. If we speak of strength, he is strong: more are with us than against us. Observe,
[1.]The manner of this victory: He comes upon him by surprise, when his goods are in peace and the devil thinks it is all his own for ever, and overcomes him. Note, The conversion of a soul to God is Christ's victory over the devil and his power in that soul, restoring the soul to its liberty, and recovering his own interest in it and dominion over it.
[2.]The evidences of this victory. First, He takes from him all his armour wherein he trusted. The devil is a confident adversary; he trusts to his armour, as Pharaoh to his rivers (Eze 29:3): but Christ disarms him. When the power of sin and corruption in the soul is broken, when the mistakes are rectified, the eyes opened, the heart humbled and changed, and made serious and spiritual, then Satan's armour is taken away. Secondly, He divides the spoils; he takes possession of them for himself. All the endowments of mind and body, the estate, power, interest, which before were made use of in the service of sin and Satan, are now converted to Christ's service and employed for him; yet this is not all; he makes a distribution of them among his followers, and, and having conquered Satan, gives to all believers the benefit of that victory. Hence Christ infers that, since the whole drift of his doctrine and miracles was to break the power of the devil, that great enemy of mankind, it was the duty of all to join with him and to follow his guidance, to receive his gospel and come heartily into the interests of it; for otherwise they would justly be reckoned as siding with the enemy (Luk 11:23): He that is not with me is against me. Those therefore who rejected the doctrine of Christ, and slighted his miracles, were looked upon as adversaries to him, and in the devil's interest.
5.That there was a vast difference between the devil's going out by compact and his being cast out by compulsion. Those out of whom Christ cast him he never entered into again, for so was Christ's charge (Mar 9:25); whereas, if he had gone out, whenever he saw fit he would have made a re-entry, for that is the way of the unclean spirit, when he voluntarily and with design goes out of a man, Luk 11:24-26. The prince of the devils may give leave, nay, may give order, to his forces to retreat, or make a feint, to draw the poor deluded soul into an ambush; but Christ, as he gives a total, so he gives a final, defeat to the enemy. In this part of the argument he has a further intention, which is to represent the state of those who have had fair offers made them, - among whom, and in whom, God has begun to break the devil's power and overthrow his kingdom, - but they reject his counsel against themselves, and relapse into a state of subjection to Satan. Here we have,
(1.)The condition of a formal hypocrite, his bright side and his dark side. His heart still remains the devil's house; he calls it his own, and he retains his interest in it; and yet,
[1.]The unclean spirit is gone out. He was not driven out by the power of converting grace; there was none of that violence which the kingdom of heaven suffers; but he went out, withdrew for a time, so that the man seemed not to be under the power of Satan as formerly, nor so followed with his temptations. Satan is gone, or has turned himself into an angel of light.
[2.]The house is swept from common pollutions, by a forced confession of sin, as Pharaoh's - a feigned contrition for it, as Ahab's, - and a partial reformation, as Herod's. There are those that have escaped the pollutions of the world, and yet are still under the power of the god of this world, Pe2 2:20. The house is swept, but it is not washed; and Christ hath said, If I wash thee not, thou hast no part with me; the house must be washed, or it is none of his. Sweeping takes off only the loose dirt, while the sin that besets the sinner, the beloved sin, is untouched. It is swept from the filth that lies open to the eye of the world, but it is not searched and ransacked for secret filthiness, Mat 23:25. It is swept, but the leprosy is in the wall, and will be till something more be done.
[3.]The house is garnished with common gifts and graces. It is not furnished with any true grace, but garnished with the pictures of all graces. Simon Magus was garnished with faith, Balaam with good desires, Herod with a respect for John, the Pharisees with many external performances. It is garnished, but it is like a potsherd covered with silver dross, it is all paint and varnish, not real, not lasting. The house is garnished, but the property is not altered; it was never surrendered to Christ, nor inhabited by the Spirit. Let us therefore take heed of resting in that which a man may have and yet come short.
(2.)Here is the condition of a final apostate, into whom the devil returns after he had gone out: Then goes he, and takes seven other spirits more wicked than himself (Luk 11:26); a certain number for an uncertain, as seven devils are said to be cast out of Mary Magdalene. Seven wicked spirits are opposed to the seven spirits of God, Rev 3:1. These are said to be more wicked than himself. It seems, even devils are not all alike wicked; probably, the degrees of their wickedness, now that they are fallen, are as the degrees of their holiness were while they stood. When the devil would do mischief most effectually, he employs those that are more mischievous than himself. These enter in without any difficulty or opposition; they are welcomed, and they dwell there; there they work, there they rule; and the last state of that man is worse than the first. Note,
[1.]Hypocrisy is the high road to apostasy. If the heart remains in the interest of sin and Satan, the shows and shadows will come to nothing; those that have not set that right will not long be stedfast. Where secret haunts of sin are kept up, under the cloak of a visible profession, conscience is debauched, God is provoked to withdraw his restraining grace, and the close hypocrite commonly proves an open apostate,
[2.]The last state of such is worse than the first, in respect both of sin and punishment. Apostates are usually the worst of men, the most vain and profligate, the most bold and daring; their consciences are seared, and their sins of all others the most aggravated. God often sets marks of his displeasure upon them in this world, and in the other world they will receive the greater damnation. Let us therefore hear, and fear, and hold fast our integrity.
Historical interpretation
Five Centuries of Reception
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When He cast out the "demon which was dumb" (and by a cure of this sort verified Isaiah), and having been charged with casting out demons by Beelzebub, He said, "If I by Beelzebub cast out demons, by whom do your sons cast them out? " By such a question what does He otherwise mean, than that He ejects the spirits by the same power by which their sons also did-that is, by the power of the Creator? For if you suppose the meaning to be, "If I by Beelzebub, etc.
(Orat. 2. con. Arian.) But at this time our Lord does not hesitate because of His humanity to speak of Himself as inferior to the Holy Spirit, saying, that He cast out devils by Him, as though the human nature was not sufficient for the casting out of devils without the power of the Holy Spirit.
(in Matt.) Or He says, The kingdom of God is come upon you, signifying, "is come against you, not for you." For dreadful is the second coming of Christ to faithless Christians.
(Hom. 41. in Matt.) The suspicion of the Pharisees being utterly without reason, they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But he, knowing their thoughts, said unto them, Every kingdom divided against itself will be brought to desolation.
(ubi sup.) He did not answer them from the Scriptures, since they gave no heed to them, explaining them away falsely; but he answers them from things of every day occurrence. For a house and a city if it be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony of the inhabitants maintains houses and kingdoms. If then, says He, I cast out devils by means of a devil, there is dissension among them, and their power perishes. Hence He adds, But if Satan be divided against himself, how shall he stand? For Satan resists not himself, nor hurts his soldiers, but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet.
(Hom. 23. in Matt) This then is the first answer; the second which relates to His disciples He gives as follows, And if I by Beelzebub cast out devils, by whom do your sons cast them out? He says not, "My disciples," but your sons, wishing to soothe their wrath.
(ut sup.) For since they who come forth from you are obedient unto Me, it is plain that they will condemn those who do the contrary.
(Hom. 41. ut sup.) But it is said, upon you, that He might draw them to Him; as if He said, If prosperity comes to you, why do you despise your good things?
But others by similar darts of envy sought of him a sign from heaven. As it follows, And others, tempting him, sought of him a sign from heaven. As if they said, "Although thou hast cast out a devil from the man, this is no proof however of Divine power. For we have not yet seen any thing like to the miracles of former times. Moses led the people through the midst of the sea, (Exod. 14) and Joshua his successor stayed the sun in Gibeon. (Josh. 10:13.) But thou hast shown us none of these things." For to seek signs from heaven showed that the speaker was at that time influenced by some feeling of this kind towards Christ.
For the disciples of Christ were Jews, and sprung from Jews according to the flesh, and they had obtained from Christ power over unclean spirits, and delivered those who were oppressed by them in Christ's name. Seeing then that your sons subdue Satan in My name, is it not very madness to say that I have My power from Beelzebub? Ye are then condemned by the faith of your children. Hence He adds, Therefore shall they be your judges.
Since then what you say bears upon it the mark of calumny, it is plain that by the Spirit of God I cast out devils. Hence He adds, But if I by the finger of God cast out devils, no doubt the kingdom of God is come upon you.
Or the Holy Spirit is called the finger of God for this reason. The Son was said to be the hand and arm of the Father, (Ps. 98:1.) for the Father worketh all things by Him. As then the finger is not separate from the hand, but by nature a part of it; so the Holy Spirit is consubstantially united to the Son, and through Him the Son does all things.
And therefore it is justly said, The kingdom of God is come upon you, that is, "If I as a man cast out devils by the Spirit of God, human nature is enriched through Me, and the kingdom of God is come."
But if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore, they shall be your judges. He said this, indeed, about his disciples, the sons of that people, who certainly being disciples of Lord Jesus Christ, were well aware that they had learned nothing of evil arts from the good teacher to cast out demons by the prince of demons. Therefore (he says) they shall be your judges, they (he says) the ignoble and contemptible ones of this world, in whom not an artful malignity, but a holy simplicity of my virtue appears, they shall be my witnesses, they shall be your judges. Alternatively: He signifies the sons of the Jews, the exorcists of that people according to custom, who cast out demons through invocation. And he compels them with a prudent question, so that they confess it to be the work of the Holy Spirit. But if (he says) the expulsion of demons in your sons is attributed to God, not to demons, why should the same work in me not have the same cause? Therefore they shall be your judges, not by power, but by comparison, while they assign the expulsion of demons to God, you to Beelzebub, the prince of demons.
He answered not their words but their thoughts, that so at least they might be compelled to believe in His power, who saw into the secrets of the heart.
The kingdom also of the Father, Son, and Holy Spirit, is not divided, because it is sealed with an eternal stability. Let then the Arians cease to say that the Son is inferior to the Father, but the Holy Spirit inferior to the Son, since whose kingdom is one, their power is one also.
Or else, By the sons of the Jews He means the exorcists of that nation, who cast out devils by the invocation of God. As if He says, If the casting out of devils by your sons is ascribed to God, not to devils, why in My case has not the same work the same cause? Therefore shall they be your judges, not in authority to exercise judgment, but in act, since they assign to God the casting out of devils, you to Beelzebub, the chief of the devils.
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Summary
In Jesus masterfully counters the baseless accusation that He casts out demons by the power of Beelzebub, the prince of demons. Through a pointed rhetorical question, He exposes the profound hypocrisy and logical inconsistency of His accusers, turning their own accepted practices against them and declaring that their "sons"—likely referring to contemporary Jewish exorcists—will serve as judges, implicitly condemning their malicious and unfounded charges. This verse highlights Jesus' divine authority and His unwavering commitment to revealing truth in the face of spiritual blindness.
Context
Literary Context
This verse is part of a crucial section in Luke's Gospel where Jesus' authority is directly challenged. Immediately preceding Luke 11:19, Jesus has just performed a powerful exorcism, casting out a demon that caused muteness, thereby enabling the man to speak (Luke 11:14). While some marvel, others, particularly the religious elite, accuse Him of casting out demons by the power of Beelzebub, the ruler of demons (Luke 11:15). Jesus first refutes this by pointing out the absurdity of Satan casting out his own demons, as a kingdom divided against itself cannot stand (Luke 11:17-18). Luke 11:19 then serves as a direct, unanswerable challenge, using their own practices to highlight their inconsistency. The argument culminates in Luke 11:20, where Jesus declares that His exorcisms are evidence of the Kingdom of God having come upon them.
Historical & Cultural Context
In first-century Judaism, exorcism was a recognized, albeit uncommon, practice. There were Jewish exorcists who claimed to cast out demons, sometimes invoking the name of Solomon or other revered figures. The term "your sons" in Luke 11:19 likely refers to these Jewish exorcists who were known and accepted within their community. The accusation against Jesus, that He operated by "Beelzebub," was a grave one. "Beelzebub" (or Beelzebul) was a derogatory name for Satan, possibly derived from "Baal-zebub," the Philistine god of Ekron, meaning "lord of flies" (2 Kings 1:2). By associating Jesus with this name, His opponents sought to discredit Him entirely, not just as a false prophet, but as an agent of ultimate evil, thereby justifying their rejection and eventual persecution of Him. This accusation also reveals the deep-seated spiritual blindness and malice of those who, despite witnessing undeniable miracles, chose to attribute God's work to Satan.
Key Themes
Luke 11:19 powerfully contributes to several overarching themes in Luke's Gospel. Firstly, it underscores the theme of Exposing Hypocrisy. Jesus consistently challenges the religious leaders' inconsistency, especially their tendency to apply one standard to themselves and another, harsher one to Him. Here, He forces them to confront the illogical nature of their accusation, as they accepted exorcisms performed by their own people but condemned His. Secondly, the verse highlights the Divine Authority of Jesus over demonic forces. Despite the malicious accusations, Jesus' ability to cast out demons demonstrates His unique power, which is clearly from God, not from evil. This sets the stage for His declaration in Luke 11:20 that His works are proof of the Kingdom of God's arrival. Finally, it introduces the theme of Judgment and Accountability. The phrase "therefore shall they be your judges" serves as a stark warning. Their own accepted practices and the very people they acknowledged as legitimate exorcists would stand as witnesses against their false accusations, implying an inevitable divine judgment for their spiritual blindness and opposition to God's work. This echoes the broader theme of judgment that runs through Jesus' teachings, particularly for those who reject the truth He embodies (Luke/10-12-16).
Exposition and Analysis
Key Word Analysis
This term, derived from Chaldee origin and possibly a parody of "Baal-zebub," denotes a "dung-god" and is used as a name for Satan or a chief demon. In the context of Luke 11:19, the accusers use this name to associate Jesus' miraculous power directly with the most vile and unclean spiritual forces, aiming to utterly discredit His ministry and divine authority by claiming He is an agent of evil.
From ek (out) and bállō (to throw), this verb literally means "to eject" or "to drive out." It is used here to describe the act of expelling demons. Jesus' use of this term in relation to "your sons" implies that the accusers themselves acknowledged the reality and legitimacy of certain exorcisms, making their accusation against Jesus logically inconsistent and hypocritical.
Derived from krínō (to judge), this noun refers to one who judges or decides. In this verse, Jesus declares that "your sons" (the Jewish exorcists) will be the "judges" of His accusers. This is a powerful statement implying that the very people and practices accepted by the accusers will stand as a testament against their false and malicious charges, ultimately condemning them by their own standards.
Verse Breakdown
"And if I by Beelzebub cast out devils,"
Jesus begins with a conditional clause, not conceding the premise but using it to expose the absurdity of their accusation. He directly addresses the charge that His power to expel demons originates from Beelzebub, the chief of demons. This sets up the logical dilemma for His accusers.
"by whom do your sons cast [them] out?"
This is the core of Jesus' counter-argument and a potent rhetorical question. He challenges His accusers to apply their own logic consistently. If His exorcisms are demonic, then by what power do their own accepted Jewish exorcists ("your sons") perform similar acts? This question highlights their blatant hypocrisy and inconsistent application of judgment.
"therefore shall they be your judges."
This concluding statement delivers the powerful verdict. The "sons" (Jewish exorcists) whom the accusers implicitly or explicitly acknowledged as legitimate will, by their very existence and practice, serve as witnesses or "judges" against the accusers. Their own accepted reality will condemn their rejection of Jesus, demonstrating that their accusation is born not of truth, but of malice and spiritual blindness.
Literary Devices
Luke 11:19 is rich with literary devices that amplify Jesus' powerful rebuttal. The primary device is a Rhetorical Question, "by whom do your sons cast [them] out?" This question is not posed to elicit an answer, but to make a forceful point, exposing the logical fallacy and hypocrisy of His accusers. It's a form of Argumentum ad Hominem in the sense that Jesus turns their own accepted practices and associations ("your sons") back on them, demonstrating the inconsistency of their position. There's also profound Irony at play: those who claim to be spiritually discerning are shown to be spiritually blind, and their own "sons" will, in effect, condemn them. This also contains an element of Foreshadowing, as the ultimate judgment for rejecting Jesus and His divine authority is subtly hinted at, where their own actions and beliefs will serve as their condemnation. The entire exchange showcases Jesus' intellectual prowess and His ability to dismantle false accusations with incisive logic.
Theological and Thematic Connections
Luke 11:19 is a profound theological statement on the nature of spiritual authority, the discerning of spirits, and the consequences of rejecting divine truth. It underscores that true spiritual power, especially that which brings liberation from evil, originates from God. The accusers' inability or unwillingness to recognize this divine source, instead attributing it to Satan, reveals a deep spiritual blindness and a hardened heart. This passage implicitly teaches that genuine spiritual discernment is not about superficial observation or prejudiced judgment, but about recognizing the fruit of God's Spirit—healing, freedom, and the advancement of His Kingdom. To attribute God's work to the enemy is not merely a mistake in judgment, but a grave offense that places one in direct opposition to God Himself, leading to self-condemnation.
Reflection and Application
Luke 11:19 serves as a powerful mirror for self-reflection, urging us to examine the source of our judgments and the consistency of our spiritual walk. In a world quick to label and condemn, Jesus' response calls us to a higher standard of discernment, rooted in truth and humility rather than prejudice or self-interest. It reminds us that spiritual blindness can manifest not only in outright rejection of God but also in attributing His good work to evil, or in applying inconsistent standards to others versus ourselves. We are challenged to cultivate a heart that is open to recognizing God's activity, even when it defies our expectations or challenges our preconceived notions. Furthermore, it warns against the spiritual danger of slander and false accusations, which ultimately recoil upon the accuser, revealing their own spiritual state. Our words and judgments have eternal consequences, and we are called to align them with God's truth and love.
Questions for Reflection
FAQ
Who are "your sons" mentioned in Luke 11:19?
"Your sons" (KJV) or "your own people" (NIV) most likely refers to contemporary Jewish exorcists. In the first century, there were individuals within Jewish society who claimed to cast out demons, often by invoking the name of Solomon or other revered figures. Jesus' accusers, the Pharisees and scribes, would have been aware of and likely accepted the legitimacy of these exorcists within their own tradition. By referencing them, Jesus turns their own accepted practices against them, highlighting the inconsistency of their accusation that His exorcisms were demonic. If their own people cast out demons, by what power did they do so? This question exposes their hypocrisy.
What is Beelzebub, and why is it significant that Jesus was accused of working by his power?
Beelzebub (or Beelzebul) is a derogatory name for Satan, or the chief of demons. It is likely a corruption or intentional distortion of "Baal-zebub," a Philistine deity worshipped in Ekron, meaning "lord of flies" (2 Kings 1:2). By accusing Jesus of casting out demons by Beelzebub's power, His opponents were making the gravest possible charge: that He was an agent of ultimate evil, performing miracles not by divine power but by satanic collusion. This accusation was designed to utterly discredit His ministry, blaspheme the Holy Spirit (as Jesus implies in Matthew 12:31-32), and justify their rejection of Him as a false prophet or even a demon-possessed individual.
Why does Jesus say "therefore shall they be your judges"?
This phrase is a powerful declaration of judgment. Jesus is asserting that the very Jewish exorcists whom His accusers acknowledged as legitimate will serve as witnesses against them. If these "sons" cast out demons by God's power (which the accusers presumably believed), then Jesus' own, far more powerful and consistent exorcisms, must also be by God's power. Therefore, the accusers' willingness to accept the exorcisms of their "sons" while condemning Jesus' demonstrates their spiritual blindness, prejudice, and hypocrisy. Their own accepted standards and practices will, in effect, condemn them, revealing their opposition to God's work rather than a genuine concern for truth. It implies that their judgment of Jesus will ultimately be turned back upon themselves.
Christ-Centered Fulfillment
Luke 11:19, though a defensive argument, powerfully points to Jesus as the Christ, the one who fulfills God's redemptive plan. His ability to cast out demons, unlike the limited and often inconsistent efforts of contemporary exorcists, demonstrates His unique and absolute authority over the kingdom of darkness. This authority is not merely a display of power, but a tangible sign that the Kingdom of God has indeed "come upon them" (Luke 11:20) in His person. Jesus, as the Stronger Man (Luke 11:21-22), has invaded Satan's domain, plundering his goods and setting captives free. This foreshadows His ultimate victory over sin, death, and the devil through His crucifixion and resurrection (Colossians 2:15). Furthermore, Jesus' declaration that "your sons" will be their judges anticipates His role as the ultimate Judge of all humanity (John 5:22), where the very truth He embodies and the works He performed will stand as undeniable testimony against those who rejected Him. Thus, this verse reinforces Jesus' identity as the divine Son, the victorious King, and the righteous Judge, whose power over evil is absolute and whose coming ushers in the reign of God.