Luke 11:19 - Printer Friendly

ESV: And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges.

NIV: Now if I drive out demons by Beelzebul, by whom do your followers drive them out? So then, they will be your judges.

NASB: Yet if by Beelzebul I cast out the demons, by whom do your sons cast them out? Therefore, they will be your judges.

CSB: And if I drive out demons by Beelzebul, by whom do your sons drive them out? For this reason they will be your judges.

NLT: And if I am empowered by Satan, what about your own exorcists? They cast out demons, too, so they will condemn you for what you have said.

KJV: And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.

NKJV: And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges.

Scribes from Jerusalem watched Jesus cast a demon out of a man and decided He did so under Satan's authority. Jesus has already explained how this is counter to Satan's intent and, therefore, illogical (Luke 11:14–18). Now He gets personal.

Demonic activity seems to have been more common in Jesus' era. We know of one man who cast out demons in Jesus' name (Luke 9:49). We also know that sons of a Jewish priest tried to cast out demons under the name of "the Jesus whom Paul proclaims" (Acts 19:13). It didn't go well; the demonized man attacked them, ripped their clothes off, and sent them running out of the house (Acts 19:14–16). We also know that Jewish "healers" charged a lot of money for useless spells and treatments (Luke 8:43). What we don't know is whether all these exorcists truly did what they claimed.

To Jesus, right now, the legitimacy of Jewish exorcists is not the point. It's that the sons of at least some of the religious leaders in the crowd claim to cast out demons by the power of God. If these fathers affirm their sons' abilities, then they affirm that the power of God casts out demons. And if it's the power of God that casts out demons, how can they claim that Jesus uses the authority of Satan?

This echoes the extended point of Luke chapters 9—11. The arrival of the power of God corresponds with the kingdom of God, and Jesus' ministry is its inauguration (Luke 11:20). So, if Jesus heals and casts out demons by the "finger of God," why aren't these scribes listening to Jesus' teachings?

Commentors vary regarding who is said to be judging in this verse. Jesus may be saying that His disciples, who accept the truth about Him, will judge the Jewish religious leaders. Conversely, He may be saying that the assertion of the sons' ability to cast out demons stands as evidence that the leaders are wrong. Either way, this separation between Jesus and the Jewish leaders takes a step in fulfilling Simeon's prophecy in Luke 2:34–35 that "this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed…so that thoughts from many hearts may be revealed."

"Beelzebul" was a Philistine deity, "lord of the flies." The lawyers used the term to refer to Satan.

Luke 11:14–20 is the first of several stories that describe the Pharisees' rejection of their Messiah and their coming judgment, in contrast to the disciples' acceptance and blessing (Luke 11:14–54). The scribes, or lawyers, of the Pharisees have come from Jerusalem (Matthew 12:24; Mark 3:22) and determine that Jesus expels demons through the power of Beelzebul—Satan. Jesus responds by explaining the true nature of demons and their relationship with humans. Matthew 12:22–30 and Mark 3:22–27 cover the same accusation, but they also go on to address blasphemy against the Holy Spirit (Matthew 12:31–32; Mark 3:28–30).

In what some scholars refer to as "The Travelogue to Jerusalem" (Luke 9:51—19:27), Jesus prepares His disciples for His crucifixion and resurrection and the establishment of the church. The description begins with Christ teaching the disciples how to spread the news of the kingdom of God and reaffirming how they will be blessed, culminating in the Lord's Prayer (Luke 9:51—11:13). Luke 11 finishes with accounts of leaders who reject Jesus. The remainder of the travelogue gives a pattern of teaching on the kingdom of God, miracles, and explanations of salvation. Then Jesus enters Jerusalem to face the cross.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.