TRV
Translation
King James Version
¶ And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
Complete Jewish Bible
The Torah-teachers who came down from Yerushalayim said, "He has Ba`alZibbul in him," and "It is by the ruler of the demons that he expels the demons."
Berean Standard Bible
And the scribes who had come down from Jerusalem were saying, “He is possessed by Beelzebul,” and, “By the prince of the demons He drives out demons.”
American Standard Version
And the scribes that came down from Jerusalem said, He hath Beelzebub, and, By the prince of the demons casteth he out the demons.
World English Bible Messianic
The scribes who came down from Jerusalem said, “He has Beelzebul,” and, “By the prince of the demons he casts out the demons.”
Geneva Bible (1599)
And the Scribes which came downe from Hierusalem, saide, He hath Beelzebub, and through the prince of the deuils he casteth out deuils.
Young's Literal Translation
and the scribes who are from Jerusalem having come down, said--`He hath Beelzeboul,' and--`By the ruler of the demons he doth cast out the demons.'
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In the KJVVerse 24,311 of 31,102
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Commentary on Mark 3 verses 22–30
22 ¶ And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan?
24 And if a kingdom be divided against itself, that kingdom cannot stand.
25 And if a house be divided against itself, that house cannot stand.
26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
30 Because they said, He hath an unclean spirit.
I. II. Main points1. 2. Sub-points
I. Here is, The impudent impious brand which the scribes fastened upon Christ's casting out devils, that they might evade and invalidate the conviction of it, and have a poor excuse for not yielding to it. These scribes came down from Jerusalem, Mar 3:22. It should seem they came this long journey on purpose to hinder the progress of the doctrine of Christ; such pains did they take to do mischief; and, coming from Jerusalem, where were the most polite and learned scribes, and where they had opportunity of consulting together against the Lord and his Anointed, they were in the greater capacity to do mischief; the reputation of scribes from Jerusalem would have an influence not only upon the country people, but upon the country scribes; they had never thought of this base suggestion concerning Christ's miracles till the scribes from Jerusalem put it into their heads. They could not deny but that he cast out devils, which plainly bespoke him sent of God; but they insinuated that he had Beelzebub on his side, was in league with him, and by the prince of the devils cast out devils. There is a trick in the case; Satan is not cast out, he only goes out by consent. There was nothing in the manner of Christ's casting out devils, that gave any cause to suspect this; he did it as one having authority; but so they will have it, who resolve not to believe him.
II. The rational answer which Christ gave to this objection, demonstrating the absurdity of it.
1.Satan is so subtle, that he will never voluntarily quit his possession; If Satan cast out Satan, his kingdom is divided against itself, and it cannot stand, Mar 3:23-26. He called them to him, as one desirous they should be convinced; he treated them with all the freedom, friendliness, and familiarity that could be; he vouchsafed to reason the case with them, that every mouth may be stopped. It was plain that the doctrine of Christ made war upon the devil's kingdom, and had a direct tendency to break his power, and crush his interest in the souls of men; and it was as plain that the casting of him out of the bodies of people confirmed that doctrine, and gave it the setting on; and therefore it cannot be imagined that he should come into such a design; every one knows that Satan is no fool, nor will act so directly against his own interest.
2.Christ is so wise, that, being engaged in war with him, he will attack his forces wherever he meets them, whether in the bodies or souls of people, Mar 3:27. It is plain, Christ's design is to enter into the strong man's house, to take possession of the interest he has in the world, and to spoil his goods, and convert them to his own service; and therefore it is natural to suppose that he will thus bind the strong man, will forbid him to speak when he would, and to stay where he would, and thus show that he has gained a victory over him.
III. The awful warning Christ gave them to take heed how they spoke such dangerous words as these; however they might make light of them, as only conjectures, and the language of free-thinking, if they persisted in it, it would be of fatal consequence to them; it would be found a sin against the last remedy, and consequently unpardonable; for what could be imagined possible to bring them to repentance for their sin in blaspheming Christ, who would set aside such a strong conviction with such a weak evasion? It is true, the gospel promiseth, because Christ hath purchased, forgiveness for the greatest sins and sinners, Mar 3:28. Many of those who reviled Christ on the cross (which was a blaspheming of the Son of man, aggravated to the highest degree), found mercy, and Christ himself prayed, Father, forgive them; but this was blaspheming the Holy Ghost, for it was by the Holy Spirit that he cast out devils, and they said, It was by the unclean spirit, Mar 3:30. By this method they would outface the conviction of all the gifts of the Holy Ghost after Christ's ascension, and defeat them all, after which there remained no more proof, and therefore they should never have forgiveness, but were liable to eternal damnation. They were in imminent danger of that everlasting punishment, from which there was no redemption, and in which there was no intermission, no remission.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–30. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
But Simon is interpreted, 'laying aside sorrow;' for blessed are they that mourn, for they shall be comforted. (Matt. 5:4) And he is called Canaanite, that is, Zealot, because the zeal of the Lord ate him up. But Judas Iscariot is one who does not do away his sins by repentance. For Judas means 'boaster,' or vain-glorious. And Iscariot, 'the memory of death.' But many are the proud and vain-glorious confessors in the Church, as Simon Magus, and Arius, and other heretics, whose deathlike memory is celebrated in the Church, that it may be avoided.
But mystically, the house to which they came, is the early Church. The crowds which prevent their eating bread are sins and vices; for he who eateth unworthily, eateth and drinketh damnation to himself. (1 Cor. 11:29)
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
(Vict. Ant. e Cat. in Marc.) Ungrateful indeed were the multitudes of princes, whom their pride hinders from knowledge, but the grateful multitude of the people came to Jesus.
BedeAD 735
On the Gospel of Mark
And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the prince of demons he casts out demons." It is not without reason that those who brought such blasphemy against the Lord are said to have come down from Jerusalem; but it surely foreshadowed that he would be persecuted by the citizens of that place unto death. Indeed, we read above that a great crowd from Galilee followed him, and from Jerusalem, and from Idumea and beyond the Jordan, and those around Tyre and Sidon, a great multitude, having heard what he was doing, came to him. Therefore, the crowd coming from Jerusalem followed the Lord, as also from other regions of the Jews, or even of the Gentiles. For who does not know that Idumea, Tyre, and Sidon were provinces or cities of the Gentiles? But the scribes coming down from Jerusalem persecuted him with dreadful blasphemies, because it was clearly to be in the time of his passion, that a crowd of the Jewish people would bring him to Jerusalem with palms and praises, the Gentiles would desire to see him, but the scribes and elders of the people would plot his death. Therefore, to the crowds, who seemed less instructed, always marveling at the deeds of the Lord, they endeavored to either deny these things, or to corrupt those which they could not deny with a sinister interpretation, as if these were not the works of Divinity, but of the filthiest spirit, that is Beelzebub, who was the god of Ekron. For Beel is indeed Baal, but Zebub is called a fly. Nor according to certain faulty copies is the letter k or d to be read at the end of the name, but b. Therefore Beelzebub is interpreted as Baal of the flies, that is the man of the flies, or having flies, due indeed to the filth of sacrificial blood, from whose most vile rite or name they designated the prince of demons.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(ubi sup.) The Lord leads the Apostles, when they were elected, into a house, as if admonishing them, that after having received the Apostleship, they should retire to look on their own consciences. Wherefore it is said, And they came into a house, and the multitude came together again, so that they could not eat bread.
(ubi sup.) And blessed indeed the concourse of the crowd, flocking together, whose anxiety to obtain salvation was so great, that they left not the Author of salvation even an hour free to take food. But Him, whom a crowd of strangers loves to follow, his relations hold in little esteem: for it goes on: And when his friends heard of it, they went out to lay hold upon him. For since they could not take in the depth of wisdom, which they heard, they thought that He was speaking in a senseless way, wherefore it continues, for they said, He is beside himself.
(ubi sup.) Now there is a great difference between those who do not understand the word of God from slowness of intellect, such as those, who are here spoken of, and those who purposely blaspheme, of whom it is added, And the Scribes which came down from Jerusalem, &c. For what they could not deny, they endeavour to pervert by a malicious interpretation, as if they were not the works of God, but of a most unclean spirit, that is, of Beelzebub, who was the God of Ekron. For 'Beel' means Baal himself, and 'zebub' a fly; the meaning of Beelzebub therefore is the man of flies, on account of the filth of the blood which was offered, from which most unclean rite, they call him prince of the devils, adding, and by the prince of the devils casteth he out devils.
(ubi sup.) The Scribes also coming down from Jerusalem blaspheme. But the multitude from Jerusalem, and from other regions of Judæa, or of the Gentiles, followed the Lord, because so it was to be at the time of His Passion, that a crowd of the people of the Jews should lead Him to Jerusalem with palms and praises, and the Gentiles should desire to see Him; but the Scribes and Pharisees should plot together for His death.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
That is, He has a devil and is mad, and therefore they wished to lay hold upon Him, that they might shut Him up as one who had a devil. And even His friends wished to do this, that is, His relations, perchance His countrymen, or His brethren. 1But it was a silly insanity in them, to conceive that the Worker of such great miracles of Divine Wisdom had become mad.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 3:22 captures a critical juncture in Jesus' public ministry, revealing the intensifying opposition He faced from the religious establishment. Here, influential scribes who had journeyed from Jerusalem, the heart of Jewish religious authority, levy a severe and blasphemous accusation against Jesus: they claim He is possessed by Beelzebub and casts out demons by the power of the prince of demons. This charge not only questions the source of Jesus' miraculous power but also represents a profound spiritual blindness and a deliberate rejection of His divine authority.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 3:22 is rich with Irony, as those who claim to be the guardians of God's law accuse the very Son of God of being possessed by Satan. The scribes, supposedly discerning spiritual truth, are utterly blind to the divine power at work through Jesus. This verse also exemplifies Conflict, marking a significant escalation in the direct confrontation between Jesus and the religious establishment. Their accusation is not a question but a definitive condemnation, setting the stage for Jesus' subsequent teaching on the unforgivable sin. Furthermore, there is an element of Foreshadowing, as this accusation directly leads into Jesus' discourse on the blasphemy against the Holy Spirit (Mark 3:23-30), hinting at the severe consequences of such hardened rejection of God's work. The use of "Beelzebub" and "prince of the devils" also employs Symbolism, where these terms represent the ultimate embodiment of evil and opposition to God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 3:22 is a stark reminder of the human capacity for spiritual blindness and the danger of hardened hearts that refuse to acknowledge divine truth, even when confronted with undeniable evidence. The scribes, rather than rejoicing in the liberation from demonic oppression that Jesus brought, chose to attribute God's work to Satan. This passage highlights the profound theological truth that Jesus' power over demons is a clear demonstration of the Kingdom of God breaking into the world, directly challenging Satan's dominion. To deny this and attribute it to evil is to reject the very Spirit of God at work, leading to a perilous spiritual state. It underscores the ongoing spiritual warfare between God's kingdom and the forces of darkness, with Jesus as the ultimate victor.
REFLECTION AND APPLICATION
The accusation against Jesus in Mark 3:22 serves as a powerful cautionary tale for believers today. It reveals the insidious nature of spiritual opposition, which can manifest not only in outright rejection but also in the twisting and misrepresentation of truth, even divine truth. This passage challenges us to examine our own hearts: are we open to recognizing God's work, even when it challenges our preconceived notions or traditions? Do we allow pride, envy, or fear to blind us to the undeniable evidence of God's power and presence? For those who follow Christ, this verse also offers profound assurance: Jesus' authority over all demonic forces is absolute. Even when falsely accused and slandered, His power remains supreme. We are reminded that spiritual warfare is real, but our Lord has already triumphed over the "prince of the devils." Our task is to discern truth, stand firm in faith, and attribute all good and powerful works to the Holy Spirit, not to the enemy.
Questions for Reflection
FAQ
Why did the scribes from Jerusalem make such a severe accusation against Jesus?
Answer: The scribes, as authoritative interpreters of the Law, perceived Jesus as a threat to their religious authority and traditions. His teachings, His disregard for certain interpretations of the Sabbath, and His popularity among the common people challenged their established order. They could not deny the reality of His miracles, especially His ability to cast out demons, but they refused to acknowledge a divine source. Therefore, to discredit Him completely and maintain their power, they resorted to the most severe accusation possible: attributing His power to Beelzebub, the chief of demons. This accusation was a deliberate attempt to malign His character and nullify His divine claims, portraying Him as an agent of evil rather than a messenger of God. Their spiritual blindness and hardened hearts led them to call good evil, as prophesied in Isaiah 5:20.
What is the significance of "Beelzebub" in this context?
Answer: "Beelzebub" was a derogatory name for the prince of demons, often equated with Satan. Its use here is highly significant because it was the ultimate insult and accusation of blasphemy. By claiming Jesus cast out demons by Beelzebub's power, the scribes were asserting that Jesus was not only not from God but was actively working for Satan. This accusation was designed to turn the people against Jesus and justify their own opposition to Him, implying that His powerful works were not signs of God's Kingdom but rather evidence of a demonic conspiracy. It sets the stage for Jesus' warning about the unforgivable sin of blasphemy against the Holy Spirit in Mark 3:29, where He clarifies that attributing the Spirit's work to Satan is an act of profound spiritual rebellion.
CHRIST-CENTERED FULFILLMENT
Mark 3:22, though detailing a moment of intense opposition and false accusation against Jesus, ultimately points to His preeminence and ultimate victory over the forces of darkness. The scribes' accusation that Jesus casts out demons by the power of "Beelzebub, the prince of the devils," ironically highlights the very truth they sought to deny: Jesus' unparalleled authority over the demonic realm. Far from being an agent of Satan, Jesus is the Son of God who came to destroy the works of the devil. His power to cast out demons, as seen throughout the Gospels (e.g., Mark 1:27), is a tangible manifestation of God's Kingdom breaking into the world, signaling the beginning of Satan's defeat. The cross and resurrection are the ultimate fulfillment of this power, where Jesus disarmed the spiritual rulers and authorities, triumphing over them (as declared in Colossians 2:15). He is the stronger man who binds the strong man (Satan) and plunders his house (Mark 3:27), setting captives free. Through His death and resurrection, Jesus rendered powerless him who had the power of death, that is, the devil (Hebrews 2:14), and the Son of God appeared for this purpose, to destroy the works of the devil (1 John 3:8). Thus, the accusation in Mark 3:22, while intended to condemn, inadvertently underscores Jesus' divine mission and His ultimate triumph over the very "prince of the devils" they named.