Matthew 9:34
32 As they were going away, a man who was demon-possessed and unable to speak was brought to him. 33 After the demon was cast out, the man who had been mute began to speak. The crowds were amazed and said, “Never has anything like this been seen in Israel!” 34 But the Pharisees said, “By the ruler of demons he casts out demons!” 35 Then Jesus went throughout all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom, and healing every kind of disease and sickness.
Testament of Solomon 26
26 Next, I called again to have Beelzeboul, the prince of demons, stand before me. I seated him on a raised seat of honor and asked him, 'Why are you alone, the prince of demons?' He replied, 'Because I alone remained of the angels of heaven that came down. I was the first angel in the first heaven, known as Beelzeboul. And now I command all those who are bound in Tartarus. But I also have a child who haunts the Red Sea; whenever he has the opportunity, he comes up to me, being subject to me, and he informs me of what he has done, and I support him.'
Notes and References
"... By the turn of the Common Era, David had come to be associated with exorcism, as did, more notoriously, his son Solomon. Indeed, the reputation of Solomon as an exorcist appears to have been particularly well established. The incipit to the Testament of Solomon reads: “Testament of Solomon, Son of David, who reigned in Jerusalem, and subdued all the spirits of the air, of the earth, and under the earth.” The work goes on to provide a number of colourful accounts of Solomon subduing demons, constraining them, among other things, to work on the construction of the temple. Josephus also elaborates on Solomon’s exorcistic ability as well as its therapeutic consequences Given such a pronounced correlation between exorcism and Solomon, the Son of David, it is natural to suppose that this tradition underlies Matthew’s identification of Jesus as the Son of David. Twelftree, for instance, drawing on the evidence of the Testament of Solomon, claims that Matthew’s innovative use of the title came about because it was “the one available messianic title that had strong healing connotations.” Others have argued along similar lines. ..."
Cousland, J. R. C. The Crowds in the Gospel of Matthew (pp. 185-186) Brill, 2002