Matthew 10:25

It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(25) It is enough.—Here also we note a tone of grave and tender sympathy, not without the gentle play of feeling which the words seem to betoken. To be as their Master in anything, even in shame and suffering, might well be enough for any scholar.

Beelzebub.—The Greek gives the form Beel-zebul. Its history illustrates some interesting phases of Jewish thought. (1.) It appears in the form Baal-zebub, the “Lord of flies” (probably as sending or averting the swarms of flies or locusts that are one of the plagues of the East), as the name of a god worshipped by the Philistines at Ekron, and consulted as an oracle (2Kings 1:2) in cases of disease. (2.) Later Jews, identifying all heathen deities with evil spirits, saw in the god of their nearest and most hated neighbours the chief or prince of those “demons,” and in their scorn transformed the name into Baal-zebel, which would mean “Lord of dung,” or Baal-zebul, “Lord of the dwelling”—i.e., of the house of the evil spirits who are the enemies of God. Our Lord’s connection of the name with “the master of the house” seems to point to the latter meaning as that present to our Lord’s thoughts. The reference is clearly made to the charge that had already been implied in Matthew 9:34. We do not indeed find the name of Beel-zebub there, nor indeed do we meet with the direct application of that name to our Lord anywhere in the Gospel history; but there was obviously but a single step, easily taken, between the language they had actually used and that which is here reported of them.

Matthew Henry's Concise Commentary

10:16-42 Our Lord warned his disciples to prepare for persecution. They were to avoid all things which gave advantage to their enemies, all meddling with worldly or political concerns, all appearance of evil or selfishness, and all underhand measures. Christ foretold troubles, not only that the troubles might not be a surprise, but that they might confirm their faith. He tells them what they should suffer, and from whom. Thus Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost. Persecutors are worse than beasts, in that they prey upon those of their own kind. The strongest bonds of love and duty, have often been broken through from enmity against Christ. Sufferings from friends and relations are very grievous; nothing cuts more. It appears plainly, that all who will live godly in Christ Jesus must suffer persecution; and we must expect to enter into the kingdom of God through many tribulations. With these predictions of trouble, are counsels and comforts for a time of trial. The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and they need the serpent's wisdom. Be ye harmless as doves. Not only, do nobody any hurt, but bear nobody any ill-will. Prudent care there must be, but not an anxious, perplexing thought; let this care be cast upon God. The disciples of Christ must think more how to do well, than how to speak well. In case of great peril, the disciples of Christ may go out of the way of danger, though they must not go out of the way of duty. No sinful, unlawful means may be used to escape; for then it is not a door of God's opening. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be striven and prayed against. Tribulation, distress, and persecution cannot take away God's love to them, or theirs to him. Fear Him, who is able to destroy both soul and body in hell. They must deliver their message publicly, for all are deeply concerned in the doctrine of the gospel. The whole counsel of God must be made known, Ac 20:27. Christ shows them why they should be of good cheer. Their sufferings witnessed against those who oppose his gospel. When God calls us to speak for him, we may depend on him to teach us what to say. A believing prospect of the end of our troubles, will be of great use to support us under them. They may be borne to the end, because the sufferers shall be borne up under them. The strength shall be according to the day. And it is great encouragement to those who are doing Christ's work, that it is a work which shall certainly be done. See how the care of Providence extends to all creatures, even to the sparrows. This should silence all the fears of God's people; Ye are of more value than many sparrows. And the very hairs of your head are all numbered. This denotes the account God takes and keeps of his people. It is our duty, not only to believe in Christ, but to profess that faith, in suffering for him, when we are called to it, as well as in serving him. That denial of Christ only is here meant which is persisted in, and that confession only can have the blessed recompence here promised, which is the real and constant language of faith and love. Religion is worth every thing; all who believe the truth of it, will come up to the price, and make every thing else yield to it. Christ will lead us through sufferings, to glory with him. Those are best prepared for the life to come, that sit most loose to this present life. Though the kindness done to Christ's disciples be ever so small, yet if there be occasion for it, and ability to do no more, it shall be accepted. Christ does not say that they deserve a reward; for we cannot merit any thing from the hand of God; but they shall receive a reward from the free gift of God. Let us boldly confess Christ, and show love to him in all things.

Barnes' Notes on the Bible

The disciple is not above his master ... - That is, you must expect the same treatment which I have received. They have called me, your Master and Teacher, Beelzebub, the prince of the devils (see Matthew 12:24; Luke 11:15; John 8:48), and you must expect that they will call all of the family by the same name. "Beelzebub" was a god of the Ekronites. See 2 Kings 1:2. The word literally means "the god of flies," so called because this idol was supposed to protect them from the numerous swarms of flies with which that country abounded. The correct reading here, as in Luke 11:15, Luke 11:18-19; Mark 3:22, is supposed to be, not "Beelzebub," but "Beelzebul" (Griesbach, Hahn, Robinson, Lexicon) an Aramean form of the word meaning the "god of dung" or "filth." The name, thus altered by the Jews by changing a single letter, was given to Satan to express supreme contempt and aversion. The Jews seem to have first given to Satan the name of a pagan god, and then, to express their sense of the character of Satan, to have changed that name by altering a single letter so as to express their aversion in the most emphatic manner. By giving the name to Christ, they poured upon him the greatest possible abuse and contempt.

Jamieson-Fausset-Brown Bible Commentary

25. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub—All the Greek manuscripts, write "Beelzebul," which undoubtedly is the right form of this word. The other reading came in no doubt from the Old Testament "Baalzebub," the god of Ekron (2Ki 1:2), which it was designed to express. As all idolatry was regarded as devil worship (Le 17:7; De 32:17; Ps 106:37; 1Co 10:20), so there seems to have been something peculiarly satanic about the worship of this hateful god, which caused his name to be a synonym of Satan. Though we nowhere read that our Lord was actually called "Beelzebul," He was charged with being in league with Satan under that hateful name (Mt 12:24, 26), and more than once Himself was charged with "having a devil" or "demon" (Mr 3:30; Joh 7:20; 8:48). Here it is used to denote the most opprobrious language which could be applied by one to another.

how much more shall they call them of his household—"the inmates." Three relations in which Christ stands to His people are here mentioned: He is their Teacher—they His disciples; He is their Lord—they His servants; He is the Master of the household—they its inmates. In all these relations, He says here, He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse.

Matthew Poole's Commentary

Ver. 24,25. As much as if he had said, "Think not much if you meet with persecutions: I am your Lord and Master, you are my servants and household; you have no reason to look for better measure from the world than I your Lord meet with; it is honour enough for you to be used as well as I am. You know they have persecuted me, they call me Beelzebub, saying that I cast out devils by Beelzebub, the prince of devils. Why should you expect better?" Our Saviour used the same argument, Luke 6:40.

Beelzebub was the idol of Ekron, 2 Kings 1:2. The word signifies, the lord of flies; either because they invoked his help against the flies, or (as others say) the name was in derision to that idol given by the Jews to the prince of the devils, because the places herein they sacrificed to it were infested with flies, which they say God’s temple at Jerusalem never was, notwithstanding the multitude of sacrifices which were there killed. Certain it is they understood by it the prince of devils.

Gill's Exposition of the Entire Bible

It is enough for the disciple that he be as his master,.... A disciple should think himself very well off, be entirely satisfied, yea, abundantly thankful, if he meets with no worse treatment than his master; if he has the same honour done him his master has, this is more than could be expected by him; and if he has the same ill usage with his master, he need not wonder at it, but should solace himself with this consideration, that it is no other, nor worse than his master had before him: and the same is equally true in the other case,

and the servant as his Lord: these expressions, as before, were proverbs, or common sayings among the Jews, which our Lord chose to make use of, and adapt to his present purpose; , "vel" , "it is enough for the servant, that he be as his master", is a saying often to be met with in their writings (i); which our Lord applies, and reasons upon, in the following manner:

if they have called the master of the house Beelzebub, how much more shall they call them of the household? By "the master of the household"; he means himself, who is master of the family both in heaven and in earth; who is son over his own house, the high priest over the house of God, the lord and governor of all the household of faith; who takes care of, provides for, and protects all that are of God's household: and yet, though in such an high office, and of such great usefulness, he did not escape the severest lashes of the tongues of the wicked Jews; who called him by the most opprobrious names they could think of, and among the rest Beelzebub; see Matthew 12:24. This was the god of the Ekronites, 2 Kings 1:2. The word signifies "a masterfly" or the "lord of a fly": and so the Septuagint there call him , "Baal the fly", the god of the Ekronites. And this idol was so called, either because it was in the form of a fly: or else from the abundance of flies about it, by reason of the sacrifices, which it was not able to drive away; and therefore the Jews contemptuously gave it this name. They observe (k), that in the temple, notwithstanding the multitude of sacrifices offered up there, there never was seen a fly in the slaughter house: or else this deity was so called from its being invoked to drive away flies, and the same with Myiodes, the god of flies, mentioned by Pliny (l), or Myagros, which the same author (m) speaks of; so Jupiter was called a driver away of flies; as was also Hercules (n); and were worshipped by some nations on this account. In most copies, and so in the Arabic version, it is read Beelzebul; that is, as it is commonly rendered, the "lord of dung", or a dunghill god; and it is generally thought the Jews called the god of the Ekronites so, by way of contempt; as it was usual with them to call an idol's temple "zebul", "dung", and worshipping of idols "dunging" (o): but I must own, that I should rather think, that as Beelsamin, the god of the Phoenicians, is the same with Beelzebul, the god of the Ekronites, so it signifies the same thing: now , "Beelsamin", is "the lord of the heavens", and so is Beelzebul; for "Zebul", signifies "heaven"; so the word is used in Habakkuk 3:11 "the sun and the moon stood still", "in their habitation"; by which, as a Jewish (p) writer observes, , "is meant the heavens"; for they are the habitation of the sun and moon: see also Isaiah 63:15 and so among the seven names of the heavens, reckoned up by them, this is accounted one (q). Now as the Jews looked upon all the deities of the Gentiles as demons, or devils; and since Beelzebub was the chief of them, they thought they could not fix upon a more reproachful name, to give to Christ, than this: and our Lord suggests, that since the great master of the family was called in such an abusive manner, it should be no cause of stumbling and offence, if those of a lower class in the family should be so stigmatized; if Christians are called by ever such hard names, even devils, they should not be disturbed at it; since their lord and master was called the prince of them.

(i) T. Bab. Beracot, fol. 58. 2. Bereshit Rabba, fol. 43. 3. Juchasin, fol. 93. 1. Tzeror Hammor, fol. 64. 2. Aben Ezra in Hos. i. 2.((k) Pirke Abot, c. 5. sect. 5. (l) Nat. Hist. 1. 29. sect. 6. (m) lb. 1. 10. c. 28. (n) Pausanias, 1. 5. p. 313. & 1. 8. p. 497. Clement. Alex. ad Gentes, p. 24. (o) T. Hieros. Beracot, fol. 13. 2.((p) R. Sol. Urbinas in Ohel Moed, fol. 100. 1.((q) T. Bab. Chagiga, fol. 12. 2.

Geneva Study Bible

It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house {k} Beelzebub, how much more shall they call them of his household?

(k) It was the idol of the Acronites, which we call the god of flies.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Matthew 10:25. ʼΑρκετὸν τῷ μαθητῇ, ἵνα, κ.τ.λ.] It is enough for the disciple he should be as his Master, i.e. let him satisfy himself with being destined to share the same fate; a better he cannot claim. For ἵνα, comp. John 6:29 and the note upon it.

κιὰ ὁ δοῦλος, κ.τ.λ.] by attraction for καὶ τῷ δούλῳ, ἵνα γένηται ὡς ὁ Κύρ. αὐτοῦ. Winer, p. 583 [E. T. 783].

Βεελζεβούλ, name of the devil, which the majority of modern critics (Kuinoel, Fritzsche, de Wette, Bleek, Grimm) agree, with Lightfoot and Buxtorf, in deriving from בַּעַל and זֶבֶל, dominus stercoris, an expression intended to designate with loathing the prince of all moral impurity. It is supposed, at the same time, that the name Beelzebub, the Philistine god of flies, by being changed into Beelzebul (god of dung), came to be employed, in a jocular way, as a name for the devil. See below on the reading Βεελζεβούβ. But, as against the meaning god of dung, there is (1) the form of the name itself, which, if derived from זֶבֶל, should have been spelt Βεελζαβήλ, or Βεελζάβελ, according to the analogy of Ἰεζαβήλ (אִיזֶבֶל), or Ἰεζάβελ (Revelation 2:20). (2) The fact that Jesus’ own designation of Himself as οἰκοδεσπότης is evidently chosen with reference to the meaning of Βεελζεβούλ, as indeed is clear from δεσπότης = בעל, and that, accordingly, the name Βεελζεβούλ must contain something corresponding to οἶκος as well. This being so, it is preferable to derive the word from בַּעַל and זְבוּל, a dwelling (Gusset, Michaelis, Paulus, Jahn, Hitzig, Philistäer, p. 314; Hilgenfeld, Volkmar), according to which the devil, as lord of his domain, in which the evil spirits dwell, was called Dominus domicilii (but neither tartari, as Paulus, nor domicilii coelestis, as Hilgenfeld, Keim, suppose). Jesus was, in relation to His disciples (τοὺς οἰκιακοὺς αὐτοῦ), the Herus domesticus, בַּעַל הַבַּיִת (Buxtorf, Lex. Talm. p. 333); but, in malicious jest, they applied to Him the corresponding name of the devil: Herus domicilii. Jerome wrote Βεελζεβούβ, from זְבוּב, musca, i.e. Dominus muscarum. Such was the name given to a fortune-telling divinity of the Ekronites (2 Kings 1:2; 2 Kings 1:16), which during an illness was consulted by King Ahaziah, and to which, in connection with the very ancient heathen worship of flies, was ascribed the dominion over those insects, and which therefore was supposed, at the same time, to have the power of averting this scourge of the East. Plin. N. H. x. 28; Pausan. viii. 26, 27; Aelian. H. A. v. 17; Solin. Polyh. 1. But critical testimony most decidedly preponderates in favour of the reading Βεελζεβούλ, which might easily have been changed into Βεελζεβούβ, on account of what is found in 2 Kings 1; and the greater the correspondence between the meaning of the former name and that of οἰκοδεσπότης, it is also the more likely to be the correct form.

That the Jews really called Jesus Βεελζεβούλ, is not elsewhere stated in any of the Gospels, though from our present passage the fact cannot be doubted, while it is probably connected with the accusation in Matthew 9:34, Matthew 12:34, though going rather further.

Expositor's Greek Testament

Matthew 10:25. ἀρκετὸν, not as in Matthew 6:34 a neuter adjective used as a noun, but a predicate qualifying the clause ἵνα γεν., etc., as noun to verb ἐστι understood. ἵνα γένηται instead of the infinitive; ὁ δοῦλος instead of τῷ δούλῳ dependent like τῷ μαθητῇ on ἀρκετὸν, by attraction of the nearer word γένηται [vide Winer, § 66, 5).—οἰκοδεσπότην (-τῃ, [65].) points to a more intimate relation between Jesus and the Twelve, that of a head of a house to a family, implying greater honour for the latter, and suggesting an added motive for patient endurance of the common lot.—οἰκοδεσπότης is a late form. Earlier writers said οἰκίας δεσπότης, Lob., Phryn., p. 373.—Βεελζεβοὺλ: an opprobrious epithet; exact form of the word and meaning of the name have given more trouble to commentators than it is all worth. Consult Meyer ad loc. Weiss (Meyer) remarks that the name of the Prince of the demons is not yet sufficiently explained. A question of interest is: did the enemies of Jesus call Him Beelzebul (or Beelzebub), or did they merely reproach Him with connection with Beelzebub? Weiss, taking Matthew 10:25 b as an explanatory gloss of the evangelist, based on Matthew 9:3, Matthew 12:24, adopts the latter view; De Wette and Meyer the former. The reading of Codex [66], οἰκοδεσπότῃ, favours the other alternative. The dative requires the verb ἐπεκάλεσαν to be taken in the sense of to cast up to one. Assuming that the evangelist reports words of Jesus instead of giving a comment of his own, they may quite well contain the information that, among the contemptuous epithets applied to Jesus by His enemies, was this name. It may have been a spiteful pun upon the name, master of the house.—πόσῳ μᾶλλον implies that still worse names will be applied to the Twelve. Dictis respondet eventus, remarks Grotius, citing in proof the epithets γόητας, impostores, applied to the apostles and Christians by Celsus and Ulpian, and the words of Tacitus: convictos in odio humani generis, and the general use of ἅθεοι as a synonym for Christians.—οἰκιακοὺς (again in Matthew 10:36), those belonging to a household or family (from οἰκία, whence also the more common οἰκεῖος bearing a similar meaning).

[65] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[66] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

Cambridge Bible for Schools and Colleges

25. Beelzebub] The MSS. vary between Beelzebul and Beelzebub.

Beelzebub, or Baal Zebub= “Lord of flies,” i. e. “averter of flies,” a serious plague in hot countries. By a slight change of letter the Jews threw contempt on their enemies’ god, calling him Baal Zebel—“Lord of mire”—and lastly identified him with Satan. The changes from Bethel (“House of God”) to Bethaven (“House of naught or evil”), (Hosea 4:15), from Nahash (“serpent”) to Nehushtan (2 Kings 18:4), and from the name Barcochab (“Son of a star”), assumed by a false Messiah, to Barcozab (“Son of a lie”), are instances of the same quaint humour.

Another derivation of Beelzebul makes it equivalent to “Lord of the dwelling,” i. e. of the abode of evil spirits. This meaning would be very appropriate in relation to “the master of the house;” and the form Baalzebul is a nearer approach to the Greek word in the text than Baalzebel.

Bengel's Gnomen

Matthew 10:25. Ὁ δοῦλος, κ.τ.λ., the servant, etc.) i.e. ἴνα ὁ δοῦλος γένηται ὡς ὁ κύριος αὐτοῦ, ἀρκετὸν αὐτῷ ἑστίν, that the servant he as his lord, is sufficient for him. An instance of Zeugma.—οἰκοδεσπότην, master of the household[485]) Jesus was indeed the Master of a household, and brought up a large family of disciples (see Luke 22:35), affording the most perfect example of a domestic, as well as a solitary life; and He is also Master of the household of the whole Church.—Βεελζεβούλ, Beelzebul) Beelzebub was a god of Ekron; see 2 Kings 1:2. As the Greeks, however, seem to have been unable to pronounce the word Beelzebub, the LXX. rendered it Βααλζεβούβ (Baalmwian): and the Evangelists also wrote it in Greek with a λ (l), instead of a β (b), as the final letter, on account, apparently, not of the derivation, but the pronunciation; just as the LXX. wrote Μελχὸλ (Melchol) for Michal. As this reason, however, did not hold good in other languages, translators have restored the original sound of the Hebrew word. The Jews, however, frequently employ the term זבל,[486] in contempt of idols; but the compound, בעל־זבל, is not found in Hebrew, although it is credible that the Hebrews who spoke Greek may have said ΒΕΕΛΖΕΒΟῪΛ for ΒΕΕΛΖΕΒΟῪΒ the more willingly, on account of its resemblance to זבול.[487] Tertullian, when quoting Luke 11, in his work against Marcion, book iv., ch. 26, writes it, Beelzebul.—ἘΚΆΛΕΣΑΝ, Κ.Τ.Λ., have called, etc.) See ch. Matthew 9:34 and Mark 3:22. They called Him Beelzebub, that is, the ally of Beelzebub.—πόσῳ μᾶλλον, how much more) The world hated Christ most and first; and it was the duty of His disciples to feel that they ought much more to endure that hatred, much less to refuse it.[488]—ΤΟΎς ΟἸΚΙΑΚΟῪς ΑὐΤΟῦ, his domestics) i.e. they shall call them the domestics of Beelzebub.

[485] In the original the word used is pater-familias, which is employed throughout the whole sentence.—(I. B.)

[486] זָבַּל—(1) properly in my opinion, i q. הָבַל to be round, to make round, whence the Talmudic זְבֻל, זֶבֶל round or globular dung, such as that of goats or camels.—GESENIUS.—(I. B.)

[487] זבל with the Kibbuts = זבול with the Shureq.—(I. B.)

[488] Those of Christ’s household have less of the power which characterized their Master; and besides, they are not, as He was, without blemishes, and these last the world knows well how to upbraid them with.—V. g.

Pulpit Commentary

Verse 25. - It is enough (ἀρκετόν); Matthew 6:34, note. It will quite content him; it is sufficient for his aims and wishes (Hebrews 13:5: John 14:8). So Talm. Bab., 'Berach.,' 58b, R. Ula comforts Rub Hisda for the desolation of a friend's house which he formerly knew in its prosperity, by reminding him that the temple too is in ruins, and "It is sufficient for the servant that he be as his master (דיו לעבד שיהא כרבו)." For the disciple. Here (unlike ver. 24) pictured before the mind. That he be. Eventually (ἵνα γένηται). (For the weakened relic force of ἵνα here, cf. Ellicott on 1 Corinthians 4:3.) As his master, and the servant as his lord. That the pronoun was added to "lord" in ver. 24 was perhaps due to the unconscious desire on the part of the reporter to, avoid any possible ambiguity arising from the familiar phrase ὁ κύριος: in these two clauses the insertion of the pronoun is rather due to the fact that "disciple" and "servant" are both defined by the article. If they have called. A typical example of the treatment his disciples will sometimes receive - complete rejection of their message, with deliberate accusation of the worst of crimes. Observe that it is implied that the opprobrious term had already been used of our Lord, although St. Matthew has not yet related it (Matthew 12:24). (On Matthew 9:34, cf. note there.) Called. By no mere chance expression, but by purposely giving him the title (ἐπεκάλεσαν); cf. Hebrews 11:16. The master of the house. Hebrews 3:2-6 may be compared, even though not Christ but God is there probably spoken of as the owner of the house. Beelzebub; "Gr. Beel-zebul; and so elsewhere" (Revised Version margin). The original meaning of the title was probably "Lord of flies" (zebub, 2 Kings 1:3), or possibly "of bees" (zebul, equivalent to zebar, cf. Neubauer, 'Stud. Bibl.,' 1st series, p. 55); but there cannot but be here a play upon the sense, "Lord of the dwelling" (zebul, e.g. Isaiah 63:15), and probably a further reference to the similar sound zebel, Neo-Hebr. for "dung" (cf 2 Kings 17:12, and Wetstein's curious note in Delitzsch, on REFERENCE_WORK:Keil & DelitzschJob 30:12). Matthew 10:25

Vincent's Word Studies

Beelzebub (βεελζεβοὺλ, Beelzebul)

There is a coarse witticism in the application of the word to Christ. Jesus calls himself "the Master of the house," and the Jews apply to him the corresponding title of the Devil, Hebrews, Beelzebul, Master of the dwelling. (The phrase reappears in German, where the Devil is sometimes called Herr vom Haus. See Goethe, "Faust," sc. xxi.). Dr. Edersheim's explanation, though ingenious, seems far-fetched. He says that szebuhl, in Rabbinic language, means, not any ordinary dwelling, but specifically the temple ; so that Beelzebul would be Master of the Temple, an expression having reference to the claims of Jesus on his first purification of the temple. He then conceives a play between this word and Beelzibbul, meaning Lord of idolatrous sacrifice, and says: "The Lord of the temple was to them the chief of idolatrous worship; the representative of God, that of the worst of demons. Beelzebul was Beelzibbul. What, then, might his household expect at their hands?" ("Life and Times of Jesus").