the prince of demons. This epithet of Beelzebul plays on the
meaning of his name, but only in part (see above). Some commentators (O.
Böcher, EWNT 1.508; W. Foerster, TDNT 1. 606) think that this phrase
means that Beelzebul is only a potentate in Satan’s kingdom and not identical
with Satan himself. This view, however, ignores the def. art. preceding archōn, “prince.” Even though Satan is
usually kept distinct in earlier Jewish literature from demons and spirits (see
Notes on 4:2; 10:18), that is no guarantee against the identification in the
tradition preserved here: the use of Beelzebul in v. 15 and Satan in v. 18
suggests that the former has already become merely an alternate name for Satan,
as had “Belial” (1QS 1:18, 24; 2:5, 19, etc.; cf. 2 Cor 6:15), “Masṭemah” (1QS
3:23; 1QM 13:4, 11; CD 16:5; Jub.
10:8), or “Asmodaeus” (Tob 3:8, 17). Cf. O. Merk, EWNT 1.403; L. Gaston, TZ
18 (1962) 247–255; R. Schnackenburg, LTK2 2. 97. Cp. the conflation
in Rev 12:9.
In casting out demons “by Beelzebul,” Jesus would be depicted by his
critics as an agent of Beelzebul. In Mark 3:22 he is said rather either “to
have Beelzebul” or that “Beelzebul has [him].” (Joseph A.
Fitzmyer, The Gospel according to Luke
X–XXIV: Introduction, Translation, and Notes, [AYB 28A; New Haven: Yale
University Press, 2008], 921)
