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  • PARALLEL BIBLE - Matthew 10:25


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    King James Bible - 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?

    World English Bible

    It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his
    household!

    Douay-Rheims - 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 goodman of the house Beelzebub, how much more them of his
    household?

    Webster's Bible Translation

    It is enough for the disciple that he should be as his teacher, and the servant as his lord: if they have called the master of the house Beelzebub, how much more will they call them of his
    household?

    Greek Textus Receptus


    αρκετον
    713 A-NSN τω 3588 T-DSM μαθητη 3101 N-DSM ινα 2443 CONJ γενηται 1096 5638 V-2ADS-3S ως 5613 ADV ο 3588 T-NSM διδασκαλος 1320 N-NSM αυτου 846 P-GSM και 2532 CONJ ο 3588 T-NSM δουλος 1401 N-NSM ως 5613 ADV ο 3588 T-NSM κυριος 2962 N-NSM αυτου 846 P-GSM ει 1487 COND τον 3588 T-ASM οικοδεσποτην 3617 N-ASM {VAR1: βεελζεβουλ 954 N-PRI } {VAR2: βεελζεβουβ 954 N-PRI } εκαλεσαν 2564 5656 V-AAI-3P ποσω 4214 Q-DSN μαλλον 3123 ADV τους 3588 T-APM οικιακους 3615 N-APM αυτου 846 P-GSM

    Treasury of Scriptural Knowledge

    VERSE (25) -
    Mt 9:34; 12:24 Mr 3:22 Lu 11:15 Joh 7:20; 8:48,52; 10:20

    SEV Biblia, Chapter 10:25

    Bstale al discípulo ser como su maestro, y al siervo como su seor. Si al padre de la familia llamaron Beelzeb, ¿cunto ms a los de su casa?

    Clarke's Bible Commentary - Matthew 10:25

    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 bwbz l[b Baalzebub the god fly, worshipped at Ekron, 2 Kings i. 2, &c., who had his name changed afterwards by the Jews to lwbz l[b 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: (Isaiah xxx. 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 owk y[ ein cos, the FOUNTAIN OF A CUP, let them call wq y[ ein kuts, the FOUNTAIN OF TOIL (or of flails.) That which they call hydg gediyah, FORTUNE, let them call ayylg 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 lwbz Zebul, DUNG, or a DUNGHILL. 'Even to them that have stretched out their hands lwbzb 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, ylbzb (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 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 lwbz l[b 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."


    John Gill's Bible Commentary

    Ver. 25. It is enough for the disciple that he be as his master , etc.] 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; wbrk twyhl , vel ahy db[l wyd , it is enough for the servant, that he be as his master, is a saying often to be met with in their writings f639 ; 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 Gods 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) ( Luke 11:15). 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 muian , 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 f640 , 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 f641 , or Myagros, which the same author f642 speaks of; so Jupiter was called apomuiov , a driver away of flies; as was also Hercules f643 ; 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 idols temple lwbz , zebul, dung, and worshipping of idols lbzm , dunging f644 : 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 ym l[b , Beelsamin, is the lord of the heavens, and so is Beelzebul; for lwbz , Zebul, signifies heaven; so the word is used in ( Habakkuk 3:11) the sun and the moon stood still, hlbz , in their habitation; by which, as a Jewish writer observes, ymh wb wxrh , 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 f646 . 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.


    Matthew Henry Commentary

    Verses 16-42 - Our Lord warned his disciples to prepare for persecution. They were to avoid all things which gave advantage to their enemies, all meddlin with worldly or political concerns, all appearance of evil of selfishness, and all underhand measures. Christ foretold troubles, no only that the troubles might not be a surprise, but that they migh confirm their faith. He tells them what they should suffer, and from whom. Thus Christ has dealt fairly and faithfully with us, in tellin us the worst we can meet with in his service; and he would have us dea so with ourselves, in sitting down and counting the cost. Persecutor 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 throug from enmity against Christ. Sufferings from friends and relations ar very grievous; nothing cuts more. It appears plainly, that all who wil live godly in Christ Jesus must suffer persecution; and we must expec to enter into the kingdom of God through many tribulations. With thes 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 a doves. Not only, do nobody any hurt, but bear nobody any ill-will Prudent care there must be, but not an anxious, perplexing thought; le this care be cast upon God. The disciples of Christ must think more ho 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 mus 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 ma brings a snare, a perplexing snare, that disturbs our peace; a entangling snare, by which we are drawn into sin; and, therefore, it must be striven and prayed against. Tribulation, distress, an persecution cannot take away God's love to them, or theirs to him. Fea Him, who is able to destroy both soul and body in hell. They mus deliver their message publicly, for all are deeply concerned in the doctrine of the gospel. The whole counsel of God must be made known, A 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 grea 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 accordin to the day. And it is great encouragement to those who are doin Christ's work, that it is a work which shall certainly be done. See ho 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 valu 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 ou duty, not only to believe in Christ, but to profess that faith, i 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, an that confession only can have the blessed recompence here promised which is the real and constant language of faith and love. Religion i 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 u 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 by 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 an 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 __________________________________________________________________


    Greek Textus Receptus


    αρκετον
    713 A-NSN τω 3588 T-DSM μαθητη 3101 N-DSM ινα 2443 CONJ γενηται 1096 5638 V-2ADS-3S ως 5613 ADV ο 3588 T-NSM διδασκαλος 1320 N-NSM αυτου 846 P-GSM και 2532 CONJ ο 3588 T-NSM δουλος 1401 N-NSM ως 5613 ADV ο 3588 T-NSM κυριος 2962 N-NSM αυτου 846 P-GSM ει 1487 COND τον 3588 T-ASM οικοδεσποτην 3617 N-ASM {VAR1: βεελζεβουλ 954 N-PRI } {VAR2: βεελζεβουβ 954 N-PRI } εκαλεσαν 2564 5656 V-AAI-3P ποσω 4214 Q-DSN μαλλον 3123 ADV τους 3588 T-APM οικιακους 3615 N-APM αυτου 846 P-GSM

    Vincent's NT Word Studies

    25.
    Beelzebub (beelzeboul, 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, Heb., Beelzebul, Master of 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").

    Robertson's NT Word Studies

    10:25 {
    Beelzebub} (beezeboul according to B, beelzeboul by most Greek MSS., beelzeboub by many non-Greek MSS.). The etymology of the word is also unknown, whether "lord of a dwelling" with a pun on "the master of the house" (oikodespotn) or "lord of flies" or "lord of dung" or "lord of idolatrous sacrifices." It is evidently a term of reproach. "An opprobrious epithet; exact form of the word and meaning of the name have given more trouble to commentators than it is all worth" (Bruce). See #Mt 12:24.


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