15. What concord has Christ with Belial? As to the etymology of the word Belial, even the Hebrews themselves are not agreed (612) The meaning, however, is not doubtful. (613) For Moses takes a word or thought of Belial (614) to mean a wicked and base thought, (615) and in various instances (616) those who are wicked and abandoned to iniquity, are called men, or sons of Belial. (Deuteronomy 13:13; Jude 19:22; 1 Samuel 2:12.) Hence it is, that Paul has employed the word here to mean the devil, the head of all wicked persons. For from what holds good as to the two heads, he comes down without delay to the members: “As there is an irreconcilable variance between Christ and Satan, so we also must keep aloof from partnership with the wicked.” When, however, Paul says that a Christian has no participation with an unbeliever, he does not mean as to food, clothing, estates, the sun, the air, as I have mentioned above, but as to those things that are peculiar to unbelievers, from which the Lord has separated us.
(612) Beza, when mentioning the different views which have been taken of the etymology of the term Belial, remarks, that some derive it from בלי יעל beli jahal, ( not profitable,) or from בלי מועיל beli mohil, ( worthless,) and that the term, viewed as having this derivation, is peculiarly appropriate to Satan, as being diametrically opposed to Christ, the Greatest and Best; while Jerome derives it from בלי beli, ( not) and עיל hol, ( a yoke,) as though you should say — without a yoke, not subject to the yoke. Beza gives the preference to the former etymology, while he observes that the latter is also most appropriate to Satan as an apostate spirit. — The original term Belial is rendered in various instances in the Septuagint παράνομος, lawless. — There is here a slight variation in reading. The Edit. Princ. and the Textus Receptus have Βελίαλ. The Erasmian, Stephanic, and other early editions have Βελίαρ, which has been restored by Bengelius, Matthias, Griesbach, and Tittmann; and justly, for both external and internal evidence are in its favor; it being found in the majority of the MSS., in many early ecclesiastical writers, and Greek Fathers.” — Bloomfield. — Ed
(613) “ Et assez notoire;” — “And is sufficiently well known.”
(614) Thus in Deuteronomy 15:9, “Beware that there be not a thouqht in thy wicked heart.” The expression made use of is פך-יחיה דבר עם-לבבך בליעל “Lest there be in thine heart a thing of Belial. ” The same expression occurs in Psalms 41:9, where David’s enemies represent him as suffering the punishment of detestable wickedness, דבר בליעל a thing of Belial. ” — See Calvin on the Psalms, vol. 2, p. 120. — Ed.
(615) “ Vne meschante et abominable parolle ou pensee;” — “A wicked and abominable word or thought.”
(616) “ Souvent en l’Escriture;” — “Frequently in Scripture.”