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 And I summoned again to stand before me Beelzeboul, the prince of demons, and I sat him down on a raised seat of honour, and said to him: "Why art thou alone, prince of the demons?" And he said to me: "Because I alone am left of the angels of heaven that came down. For I was first angel in the first heaven being entitled Beelzeboul. And now I control all those who are bound in Tartarus. But I too have a child, and he haunts the Red Sea. And on any suitable occasion he comes up to me again, being subject to me; and reveals to me 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
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