Mark 3:22

οἱ�. The hostile criticism seems to have emanated from Jerusalem, and Scribes who were Pharisees (Mark 2:6; Mark 2:16; Mark 2:18; Mark 2:24; Mark 3:6) dogged His footsteps to collect evidence against Him. Emissaries from Jerusalem appear as His deadliest foes (Mark 7:1), a presentiment, as Bede remarks, of the fact that it was the inhabitants of Jerusalem who were to put Him to death. Mk does not tell us what gave His critics an opening on this occasion. Mt. and Lk. say that it was the healing of a demoniac who was dumb and blind. Some suggested that the Healer must be the Messiah; and then His foes gave this explanation.

Βεελζεβοὺλ ἔχει. Like Βοανηργές (Mark 3:17), Βεελζεβούλ is an unsolved problem as regards orthography and derivation. Other forms are Βεεζεβούλ and Βεελζεβούβ. The last is found in no Greek MS., but has prevailed through the influence of Vulg.; but even there some MSS. have beelzebul. “Lord of the habitation” and “Lord of dung” are the more approved conjectures as to the meaning; but all that is certain is that it is a term of reproach and abomination. Syr-Sin. has “B. is in Him,” and again in Mark 3:30, “an unclean spirit is in Him.”

Ἐν τῷ ἄρχοντι τῶν δαιμονίων. In the power of the prince of the demons. It is not known whether the Jews regarded Beelzebub as the same as Satan or as an inferior evil power. There is the same use of ἐν in Mt. and Lk., and a similar use of ὁ ἄρχων in John 12:31; John 14:30; John 16:11; Ephesians 2:2.

This charge is recorded in all three Gospels here, in Mt. also in Mark 10:24. Jn has it John 7:20; John 8:45; John 8:52; cf. Matthew 11:18. No doubt it was made on various occasions. It has an important bearing on Christ’s “mighty works.” There must have been some very marvellous works, and they must have been notorious at the time, or the Pharisees would not have propounded so desperate an explanation. A little later it was said that Jesus had learned magic in Egypt.