Matthew 12:24 · Bible study
Matthew 12:24 Commentary: The Pharisees’ Charge of Demonic Power
Greek · 8 what the commentators say
Meaning in one sentence
Why did the Pharisees accuse Jesus of using Beelzebul? A study on willful unbelief, the sin against the Spirit, and the meaning of the charge.
Research Summary
- Meaning: The Pharisees, unable to deny the miracle, accuse Jesus of using demonic power through Beelzebul, the prince of demons.
- Key words: Beelzebul (prince of demons), ekballei (casts out, present tense, ongoing action), archonti (ruler, indicating a hierarchical view of evil).
- Main debate: Whether this specific accusation is the unforgivable sin against the Holy Spirit, or just a precursor to that sin.
- Theological theme: Willful unbelief and the rejection of the Spirit’s testimony to Christ.
- Best use: A warning against deliberately distorting the nature of God’s works out of pride or envy.
Translation Comparison
BSB Berean Standard Bible 2020
But when the Pharisees heard this, they said, “Only by Beelzebul, the prince of demons, does this man drive out demons.”
WEB World English Bible 2000
But when the Pharisees heard it, they said, “This man does not cast out demons except by Beelzebul, the prince of the demons.”
KJV King James Version 1769
But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.
ASV American Standard Version 1901
But when the Pharisees heard it, they said, This man doth not cast out demons, but by Beelzebub the prince of the demons.
YLT Young's Literal Translation 1898
but the Pharisees having heard, said, `This one doth not cast out demons, except by Beelzeboul, ruler of the demons.'
Darby Darby Bible 1890
But the Pharisees, having heard [it], said, This [man] does not cast out demons, but by Beelzebub, prince of demons.
Douay-Rheims Douay-Rheims Bible 1899
But the Pharisees hearing it, said: This man casteth not out devils but by Beelzebub the prince of the devils.
Translations in other languages (10 available)
Mas los Fariseos, oyéndolo, decían: Este no echa fuera los demonios, sino|strong="G1487, G3361" por Beelzebub, príncipe de los demonios.
Mas quando os fariseus ouviam isso, diziam: Ele não expulsa os demônios, a não ser por Belzebu, o chefe dos demônios.
Les pharisiens, ayant entendu cela, dirent: Cet homme ne chasse les démons que par Béelzébul, prince des démons.
Aber die Pharisäer, da sie es hörten, sprachen sie: Er treibt die Teufel nicht anders aus denn durch Beelzebub, der Teufel Obersten.
Maar de Farizeen, dit gehoord hebbende, zeiden: Deze werpt de duivelen niet uit, dan door Beelzebul, den overste der duivelen.
Ma i Farisei, udendo ciò, dissero: Costui non caccia i demoni se non per l’aiuto di Beelzebub, principe dei demoni.
Ale Faryzeuszowie usłyszawszy to, rzekli: Ten nie wygania dyjabłów, tylko przez Beelzebuba, książęcia dyjabelskiego.
Фарисеи же, услышав сие, сказали: Он изгоняет бесов не иначе, как силою веельзевула, князя бесовского.
但 法利賽人 聽見，就說：「這個人 趕 鬼，無 非是 靠著 鬼 王 別西卜啊。」
But the Pharisees, hearing of it, said, This man only sends evil spirits out of men by Beelzebub, the ruler of evil spirits.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 12:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the Pharisees, unable to deny the reality of Jesus’ miracle, maliciously attributed it to Satan in order to discredit him. Barnes notes that they needed some explanation to preserve their own influence over the people. Calvin observes that they “cannot withhold the acknowledgment of a fact so open and manifest, and yet they maliciously carp at what Christ did by Divine power.” Gill adds that they were “filled with envy and malice,” while Jamieson-Fausset-Brown describes the accusation as a “desperate shift.” The unanimous reading is that the Pharisees acknowledged the miracle but rejected its divine origin, revealing a willful refusal to accept truth that threatened their position.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The Pharisees knowingly and maliciously attributed Jesus' exorcism to Satan, Beelzebul, in order to discredit him before the people.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The reality of the miracle | All commentators agree that the Pharisees did not deny the miracle; they acknowledged a supernatural event. | Some argue the Pharisees were being deliberately deceitful, others suggest they may have been genuinely confused about the source (though most see malice). |
| Motive behind the accusation | All agree the Pharisees acted out of envy, malice, and a desire to protect their own authority. | The degree of willfulness: whether they acted out of ignorance of Jesus’ true identity or a hardened refusal to accept him as Messiah. |
| Connection to the blasphemy against the Holy Spirit | Christians agree that attributing the work of the Holy Spirit to Satan is a grave sin. Jesus’ warning in vv31, 32 immediately follows this incident. | Some traditions identify this specific accusation as a case of the unforgivable sin; others see it as the stance that leads to that sin, but not the sin itself. |
| Meaning of the name Beelzebul | All agree it refers to Satan, the prince of demons. | The original meaning: some emphasize ‘lord of flies’ (Beelzebub) as a term of contempt; others trace it to ‘lord of the high house’ (Baal-Zebul) as a parody of a pagan deity. |
Historical & Cultural Context
The miracle that provoked this accusation is recorded in Matthew 12:22: Jesus healed a demon-possessed man who was both blind and mute. The crowd responded with amazement and asked, “Can this be the son of David?”, a Messianic title. This public enthusiasm threatened the authority of the Pharisees. Mark’s parallel informs us that the Pharisees who spoke were actually “scribes who came down from Jerusalem” (Mark 3:22), an official delegation sent to investigate Jesus.
The name Beelzebul is a Greek transliteration of the Aramaic Beelzeboul, a parody of the Philistine god Baal-Zebul (“lord of the high house”), which Israelite mockery turned into “lord of flies” (Beelzebub). By Jesus’ time, it had become a title for Satan, the prince of demons. The charge of using demonic power was a standard accusation against prophets whose works exceeded human explanation; Deuteronomy 13 warned against miracle workers who led people astray. The Pharisees were thus framing Jesus as a false prophet.
Gill notes that Jewish tradition recognized a hierarchy of demons under a chief, sometimes called Asmodeus or Samael. Jesus’ rebuttal in verses 25, 26 does not correct this belief; instead he uses it to show the logical contradiction of Satan working against himself. This background shows that the Pharisees’ accusation was calculated: it allowed them to acknowledge the miracle’s reality while poisoning its interpretation.
Textual Notes
The consulted sources note no significant textual variants that affect the interpretation of this verse. The main difference among manuscripts is the spelling of the name: Byzantine texts favour Beelzebub, while older Alexandrian and Western texts read Beelzebul. Both forms point to the same figure, Satan, the prince of demons, and do not alter the meaning of the accusation.
Reception History
From the early church, this verse has been closely tied to the teaching on the blasphemy against the Holy Spirit. Church fathers such as Origen and Chrysostom saw the Pharisees’ accusation as a prototype of willful sin against the Spirit. During the Reformation, Calvin emphasized the malice and spite behind the charge, while Matthew Henry’s commentary treats the entire passage under the heading “The Sin against the Holy Ghost.” In modern times, the verse is often used to warn against explaining away God’s works out of pride or fear. Across traditions, the passage stands as a sobering reminder that religion itself can become a shield against the truth.
Preaching This Verse
Three-point outline
- The Inconvenient Miracle. The Pharisees were forced to acknowledge a supernatural event but refused to accept its divine source (v23, 24). Their own pride was at stake.
- The Desperate Shift. They ascribe Jesus’ power to Beelzebul, revealing that unbelief will go to any lengths to avoid submission to God.
- The Unforgivable Slander. This accusation leads directly to Jesus’ warning about blasphemy against the Holy Spirit (vv31, 32), showing that persistent, willful rejection of clear truth may seal a person in unbelief.
Five-point outline
- The crowd’s testimony (v23). The people saw the miracle and considered Jesus as the Messiah.
- The Pharisees’ charge (v24). They slander the miracle as demonic.
- Jesus exposes their logic (v25, 26). A divided kingdom cannot stand.
- Jesus appeals to their own exorcists (v27). “Your children” cast out demons; by whose power?
- Jesus declares the arrival of God’s Kingdom (v28). If by the Spirit, then the kingdom has come.
Illustration hooks
- A parent who refuses to believe a medical diagnosis because it would upend their worldview.
- An employee who sees a colleague succeed but spreads rumors that success came through underhanded means.
- A political opponent who dismisses good policy as “just a ploy” to win votes.
Questions your congregation is asking
- Could I commit the blasphemy against the Holy Spirit without knowing it?
- How do I know I am not treating Jesus like the Pharisees did?
- What do we do with Christians who say the Holy Spirit is doing something we are uncomfortable with, how do we avoid this sin?
Leading a Discussion
This passage shows how even unmistakable works of God can be twisted by a heart bent on rejecting him. The Pharisees saw a man healed and heard the crowd asking if Jesus was the Messiah. In response, they slandered the work of the Spirit. Small groups can use this verse to explore the nature of willful unbelief and the sin against the Holy Spirit.
Discussion questions
- What exactly did the Pharisees say about Jesus in verse 24? Why was this such a serious charge?
- Look at the crowd’s response in verse 23. How does the crowd’s reaction differ from the Pharisees’?
- Read Jesus’ response in verses 25, 28. What is his main argument against their accusation?
- Why do you think the Pharisees felt the need to explain the miracle at all? What does this show about their view of Jesus?
- Jesus connects this accusation to the teaching on blasphemy against the Holy Spirit (vv31, 32). In what way is attributing the Spirit’s work to Satan different from other sin?
- Can religious people still reject God’s work today in similar ways? How?
- What step can you take this week to guard against a hardened heart that explains away God’s activity?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 9:34 | But the Pharisees said, “By the prince of the demons, he casts out demons.” |
| Mark 3:22 | The scribes who came down from Jerusalem said, “He has Beelzebul,” and, “By the prince of the demons he casts out the demons.” |
| Luke 11:15 | But some of them said, “He casts out demons by Beelzebul, the prince of the demons.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes homes in on the logical trap: if Satan empowers Jesus to drive out demons, then Satan is fighting himself and his kingdom cannot stand. He also notes that Jesus turns the charge back on the Pharisees, since their own disciples also cast out demons, forcing them to either abandon their argument or condemn their own followers.
Calvin's Commentaries Reformed 1564
Calvin stresses that the scribes did not deny the reality of the miracle but willfully and spitefully attributed it to the devil. Their slander was not ignorance; it was a malicious determination to reject Christ's divine power rather than give glory to God.
Cambridge Bible for Schools and Colleges Anglican 1880
The Charge, “He casteth out devils by Beelzebub.” The Answer of Jesus Mar_3:22-27 ; Luk_11:17 . d 24 . Beelzebub ] See ch. Mat_10:25 .
Geneva Bible Notes Reformed 1599
The Geneva notes point out that the Pharisees did not deny the miracle itself but gave it a wicked explanation. They attributed Christ's power to Beelzebub, the prince of demons, showing their deliberate rejection of the Holy Spirit. This accusation was the blasphemy Jesus condemned.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the Pharisees could not deny the miracle but maliciously attributed it to Beelzebub, the prince of devils, to discredit Jesus. He notes this slander echoed a Jewish tradition that Jesus learned witchcraft in Egypt, and he explains that Jewish teaching recognized a chief devil by various names including Beelzebub.
Lange's Commentary Reformed 1857
Lange emphasizes that Jesus offers the Pharisees a sign from the deep, not from heaven—Jonah's burial and resurrection pointing to Christ's own death and descent into hades. He treats blasphemy against the Holy Spirit as a conscious, willful rejection of God's highest revelation, amounting to moral suicide that cannot be forgiven in this age or the next.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that the unpardonable sin is not a mere slip of the tongue but a deliberate, malicious assault on the Spirit's work, attributing it to Satan. He distinguishes this settled hatred from sins against the Son of Man, which remain forgivable because they stem from ignorance or weakness.