Matthew 10:25

10:25 In Jesus’ day, Satan was often called prince of demons. The Greek term is Beelzeboul, from the name of an Old Testament pagan deity, Baal-zebul (“lord, the prince”). The Latin version reads Beelzebub, which is a transliteration of a Hebrew phrase meaning “lord of flies,” which was most likely a Jewish insult of Baal-zebul (see 2 Kgs 1:2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 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 Luk 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 2Ki 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. Mat 9:34 and Mar 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_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. Joh_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 (Rev_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 (2Ki_1:2; 2Ki_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 Mat_9:34, Mat_12:34, though going rather further.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 10:25 . ἀρκετὸν , not as in Mat 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 Mat 10:25 b as an explanatory gloss of the evangelist, based on Mat 9:3 , Mat 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 Mat 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 (Kg2 1:2), which it was designed to express. As all idolatry was regarded as devil worship (Lev 17:7; Deu 32:17; Psa 106:37; Co1 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 (Mat 12:24, Mat 12:26), and more than once Himself was charged with "having a devil" or "demon" (Mar 3:30; Joh 7:20; Joh 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. It is enough for the disciple that he be as his master] Can any man who pretends to be a scholar or disciple of Jesus Christ, expect to be treated well by the world? Will not the world love its own, and them only? Why, then, so much impatience under sufferings, such an excessive sense of injuries, such delicacy? Can you expect any thing from the world better than you receive? If you want the honour that comes from it, abandon Jesus Christ, and it will again receive you into its bosom. But you will, no doubt, count the cost before you do this. Take the converse, abandon the love of the world, c., and God will receive you.

Beelzebub] This name is variously written in the MSS. Beelzebaul, Beelzeboun, Beelzebud, but there is a vast majority in favour of the reading Beelzebul, which should, by all means, be inserted in the text instead of Beelzebub. See the reasons below, and see the margin.

It is supposed that this idol was the same with בעל זבוב Baalzebub the god fly, worshipped at Ekron, 2Kg 1:2, &c., who had his name changed afterwards by the Jews to בעל זבול Baal zebul, the dung god, a title expressive of the utmost contempt. It seems probable that the worship of this vile idol continued even to the time of our Lord and the title, being applied by the Jews to our blessed Lord, affords the strongest proof of the inveteracy of their malice.

Dr. Lightfoot has some useful observations on this subject, which I shall take the liberty to subjoin.

"For the searching out the sense of this horrid blasphemy, these things are worthy observing,

"I. Among the Jews it was held, in a manner, for a matter of religion, to reproach idols, and to give them odious names. R. Akibah saith, Idolatry pollutes, as it is said, Thou shalt cast away the (idol) as something that is abominable, and thou shalt say to it, Get thee hence: (Isa 30:22.) R. Lazar saith, Thou shalt say to it, Get thee hence: that which they call the face of God, let them call the face of a dog. That which they call עין כוס ein cos, the FOUNTAIN OF A CUP, let them call עין קוץ ein kuts, the FOUNTAIN OF TOIL (or of flails.) That which they call גדיה gediyah, FORTUNE, let them call גלייא geliya, a STINK, c. That town which sometimes was called Bethel, was afterwards called Bethaven. See also the tract Schabbath.

"II. Among the ignominious names bestowed upon idols, the general and common one was זבול Zebul, DUNG, or a DUNGHILL. 'Even to them that have stretched out their hands בזבול bezebul in a dunghill, (that is, in an idol temple, or in idolatry,) there is hope. Thou canst not bring them (into the Church) because they have stretched forth their hands bezebul, in a dunghill. But yet you cannot reject them, because they have repented.' And a little after, He that sees them dunging, בזבלין (that is, sacrificing,) to an idol, let him say, Cursed be he that sacrifices to a strange god. Let them, therefore, who dare, form this word in Matthew into Beelzebub. I am so far from doubting that the Pharisees pronounced the word BEELZEBUL, and that Matthew so wrote it, that I doubt not but the sense fails if it be writ otherwise.

"III. Very many names of evil spirits, or devils, occur in the Talmud, which it is needless here to mention. Among all the devils, they esteemed that devil the worst, the foulest, as it were, the prince of the rest, who ruled over the idols, and by whom oracles and miracles were given forth among the Heathens and idolaters. And they were of this opinion for this reason, because they held idolatry, above all other things, chiefly wicked and abominable, and to be the prince and head of evil. This demon they called בעל זבול Baal-zebul, not so much by a proper name, as by one more general and common as much as to say, the lord of idolatry: the worst devil, and the worst thing: and they called him the prince of devils, because idolatry is the prince (or chief) of wickedness."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 (2Ki_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 Mat_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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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”), (Hos_4:15), from Nahash (“serpent”) to Nehushtan (2Ki_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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Fear them not, therefore,.... That is, be not afraid of men, and of their reproaches and revilings; which our Lord intimates would do them no more hurt, than they did him, and which in a little while would be all wiped away: time would bring all things to light, when the wickedness of these men would be discovered, their evil designs seen through; which were now covered with the specious pretences of sanctity, and zeal for religion, and the glory of God; and the innocence and integrity of him and his disciples would be made manifest. There is no need to refer this to the great day of account, when every secret thing shall be brought to light; but it chiefly regards the times when the Gospel should be more publicly known, and embraced, and should prevail against all the opposition made unto it; and then all these reproachful names and characters would be seen plainly to arise from spite and malice: to which may be applied those proverbial sayings in common use,

for there is nothing covered, that shall not be revealed, and hid, that shall not be known. Men may cover their malice and wickedness, for a while, under the best of names, but ere long it will all be revealed to their great shame and reproach: the innocence of the followers of Christ may, for some time, lie out of sight, and they may be traduced as the worst of men; but in process of time things take another turn, and their characters appear in quite another light: and so it is with the Gospel preached and professed by them, which, though sometimes it is little known, lies hid, and is covered with disgrace; yet in the Lord's own time its light breaks forth, power attends it, and it is made manifest to the consciences of men.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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?

Ver. 25. It is sufficient for the disciple, &c.] And a fair preferment too, Joh 21:18. Peter thinks much that himself should be destined to die a martyr, and not John. What shall he do? saith Peter; Follow thou me, saith our Saviour. I shall show thee the way to an ignominious suffering, whatever becomes of John; though he shall suffer his part too. For if the head be crowned with thorns, should not the members feel the pain of it? {a}

If they have called the master of the house Beelzebub] That is, master fly, such as Pliny calleth Μυιαγρος. The men of Elis sacrificed to Jupiter Muscarius (Απομυιος). He is otherwise called Jupiter Stercorarius, this Beelzebub: as the Scripture calls all the vanities of the heathen Gelulim, excrements, dunghill deities: a name too good for them. David would not do them so much honour as once to name them. And Absit (saith Jerome) ut de ore Christiano sonet Iupiter omnipotens, et Mehercule, et Mecastor, et caetera magis portenta quam numina. Beelzebub was the god of Ekron, that is, the devil of hell (for of Ekron comes Acheron). How prodigiously blasphemous then were these miscreants that called Christ Beelzebub. Wonder it was, that at the hearing thereof the heaven sweat not, the earth shook not, the sea swelled not above all her banks.

How much more shall they call, &c.] So they called Athanasius Sathanasius, Cyprian Coprian, Calvin Cain, Farellus devil. When he came first to Geneva, and began the Reformation there, he was haled before the bishop, and set upon in this sort: Quid tu diabole nequissime ad hanc civitatem perlurbandam accessisti? What a devil meanest thou to meddle with the Scriptures? (said Stephen Winchester to Marbeek); seeing thou art so stubborn and wilful, thou shalt go to the devil for me.

{a} Non decet ut sub capite spinis coronato vivant membra in deliciis. Zanch. lib. 10, cap. 28.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Beelzebub. In the Greek Beelzeboul. It was the name the Jews gave to the greatest of the devils, and also to the idol of Accaron. The word signifies the lord of flies; either because of the multitude of flies that were in the temple of that idol, or because the people used to sacrifice to this idol, when they were molested with flies. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

25. Called the master of the house — Our Lord presents himself now under a slightly new figure. In the last verse he was a rabbi, with his pupils. In the present expression he is a householder, with his domestics. Their foes have not shrunk to call him by the most opprobrious epithets; still less respect can be expected for them. Beelzebub — This word is the Greek form of the name of Baal-zebub, (the Philistine god worshipped at Ekron,) signifying the lord of flies. See 2Ki_1:2. But the reading of the word in this verse, best supported by the manuscripts, is, by a slight alteration, Beelzeboul. This is undoubtedly here the true form. The Jews were accustomed to express their contempt of a thing by some slight change of its name, which gave it a disgusting or even indecent meaning. Beelzeboul signifies lord of dung. And the word dung was also their contemptuous epithet for idolatry, since they intended to give the filthiest possible name to what they considered the vilest possible sin. Beelzebub, therefore, they changed to Beelzeboul, lord of dung, or perhaps, idolatry. No worse epithet did they feel themselves able to invent for Jesus. It was perhaps from the title lord of idolatry, thus acquired, that Beelzebub was reputed prince of devils. And in the extremity of their hatred, their attributing to Jesus the name of this supreme demon, indicated their consciousness of the mighty power he manifested.

And now the discipleship of Christ is a great family, and if its enemies have launched their foulest calumnies against its illustrious head, what right have its members to expect exemption from reproach?

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

It is enough (arketon); Mat_6:34, note. It will quite content him; it is sufficient for his aims and wishes. (Heb_13:5 Joh_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 (wbrk ahy dbl wyd)." For the disciple. Here (unlike ver. 24) pictured before the mind. That he be. Eventually (ina genhtai). (For the weakened relic force of ina here, cf. Ellicott on 1Co_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 o kuriov : 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. (Mat_12:24) (On Mat_9:34, cf. note there) Called. By no mere chance expression, but by purposely giving him the title (epekalesan); cf. Heb_11:16. The master of the house. Heb_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. Beelzebul; and so elsewhere" (Revised Version margin). The original meaning of the title was probably "Lord of flies", (zebub , 2Ki_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. Isa_63:15) and probably a further reference to the similar sound zebel, Neo-Hebr. for "dung". (cf. 2Ki_17:12, and Wetstein"s curious note in Delitzsch, on Job_30:12)

The common lot of master and servant.

Point out the connection in which this text stands. Christ illustrated what was his claim on men, and what was involved in becoming citizens of his kingdom, by sending out his apostles on a trial or model mission. He corrects certain wrong impressions and false expectations in this passage. Those apostles will not meet with all the success they anticipate. They will repeat his own story of thankless labour and reproach.

I THE IDEA OF A TRUE LIFE IS LIVING OVER AGAIN THE LIFE OF CHRIST. The disciples of Christ are expected to reproduce their Master"s ideas, principles, and even actions; but their own personal stamp is to be quite plain on all their reproductions. A worthy servant does, both consciously and unconsciously, what he sees his master do. Jesus Christ is our Lord and Master in such a sense as makes him our ideal of what the true and noble life is. Reproducing him may be said to involve:

1. Looking at life in the light in which Christ looked at it. It is not for self, it is not for any earth-ends. It is for God, and for God as the Father-God. The true imitation of Christ is the sway in our lives of those principles that ruled his. Wherever we may be, the Christly spirit may be in us, and may be glorifying all our relations.

2. Uttering the Christly spirit by lip and life as he did. Loving words and loving deeds expressed Christ"s loving thought and purpose. While motive is the most important thing, it can never be separated from fitting action.

3. Bearing the earthly disabilities of a Christly life as be did. The same, or similar, disabilities come to Christians in every age as came to Christ. The variations we notice are on the surface, and belong only to forms and features. "The light shines in darkness," and is similarly affected by the bad atmospheres. Misunderstandings, reproaches, persecutions, abound still. "If reproached in the name of Christ, happy are ye." Take St. Paul"s life, and show how his troubles repeat Christ"s, with characteristic variations.

II THIS IDEA OF LIFE TRUE HEARTS WELL FIND EVERSATISFYING. The feeling of the Divine worth and beauty of that blessed life of Jesus will ever grow on us as we come into spiritual communion with it. And to reproduce it, to work it out in our own lives, will engage all our thought, and use up all our faculty, in a delightful way What is the fact? Do men learn of Christ from our Christ-likeness? R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

How much more - This cannot refer to the quantity of reproach and persecution: (for in this the servant cannot be above his Lord:) but only to the certainty of it. Matt. xii, 24.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Beelzebub

Beelzebul, title of a heathen deity.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

25. ἐπεκάλεσαν, a certain correction for ἐκάλεσαν. For the difference of meaning see notes infra.

25. ἀρκετὸν ἵνα, comp. ‘sufficit ut exorari te sinas.’ Plin. Such use of ut in Latin will illustrate and indeed may have influenced the extended use of ἵνα. in later Greek.

Βεελζεβούλ. 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’), (Hos 4:15), from Nahash (‘serpent’) to Nehushtan (2Ki 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 than Baalzebel.

ἐπεκάλεσαν. ‘Surnamed;’ more than ‘called’ A.V.: cp. ὁ ἐπικληθεὶς Θαδδαῖος, Mat 10:3; ὁ ἐπικληθεὶς Βαρνάβας, Act 4:36. Probably the enemies of Jesus had actually added the name in derision.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25. Βεελζεβούλ] (Either בַּעַל זֶבֶל, ‘lord of dung,’—or as in 2Ki 1:2, בַּעַל זְבוּב, ‘lord of flies,’—a god worshipped at Ekron by the Philistines; there is however another derivation more probable than either of these, upheld by Meyer (referring to Buxtorf, Lex. Talm. p. 333), from בַּעַל and זְבוּל, a house, by which it would exactly correspond to οἰκοδεσπότης)—A name by which the prince of the devils was called by the Jews, ch. 12:24,—to which accusation, probably an usual one (see ch. 9:34), and that in Joh 8:48, our Lord probably refers. In those places they had not literally called Him Beelzebub, but He speaks of their mind and intention in those charges. They may however have literally done so on other unrecorded occasions.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(L) 25. Sufficient for the disciple that he be as his teacher, and the slave (shall be) as his master. If they called the master of the house Beelzeboul, how much more the members of his house?] In Lk. the saying about the disciple and his teacher illustrates the saying about the blind leading the blind. Because a blind man cannot be directed by a blind man, so a scholar dependent on his teacher cannot receive more wisdom than his teacher has. At the best, he will he as wise as his teacher. Here the words have a different application, and are intended as a warning to the disciples to expect persecution. If their Master has been ill-treated and slandered, they must expect similar treatment. It is clear that Mt. and Lk. were acquainted with the saying in a detached form or in different contexts.—ἵνα γένηται] Here as in 8:8 practically equivalent to the infinitive. See Moulton, p. 206 ff.—Βεελζεβούλ] Here clearly a term of reproach.1 In 12:24 it is wrongly made equivalent to arch-devil. It has been traced to the בעל זבוב = god of flies, of 2 K 1:6. This has been changed into בעל זָבול in order to introduce assimilation to the sound of זבל = dung. In B. Ab. Zar 186 the sacrifice (זכת) of the heathen is ironically called זבל “dung.” Cf. Dalm. Gram. p. 137. The objection to this explanation is that there is no evidence that Baalzebul was adopted into the popular demonology as a powerful devil, or that flies were particularly identified with evil spirits. Others connect zebul with the Hebrew זבול meaning “lofty dwelling,” cf. 1 K 8:13, Isa 63:15; but זבול in this sense is used as the dwelling of God, whereas we should expect here some term equivalent to Hades, the abode of evil spirits. In the Rabbinical literature, Zebul is the name of the fourth heaven, in which are the heavenly Jerusalem, the Temple, the Altar, and Michael.2 In the apocalyptic literature the lord of evil spirits and the Antichrist is called Beliar; cf. Charles on Ascension of Isa 1:8.

25. ἀρκετόν] See on 6:34.—ὁ δοῦλος] sc. “let him be” or “shall be.” We should expect τῷ δούλῳ. The nom. is probably due to careless translation.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Beelzebub [βεελζεβουλ, βεελζεβυλ] . 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, Heb., Beelzebul, Master of dwelling. (The phrase reappears in German, where the Devil is sometimes called Herr vom Haus. See Goethe, "Faust," sc. 21). 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 ").

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.