Mateo 10:25

Filipino Cebuano Bible

25 Igo na alang sa tinun-an nga mahisama siya sa iyang magtutudlo, ug sa ulipon nga mahisama siya sa iyang agalon. Kon ang pangulo sa panimalay ilang ginganlan ug Beelzebu, unsa ka labi pang mangil-ad sa ilang ihingalan sa mga sakop sa iyang panimalay!

Bible Verse Review
  from Treasury of Scripure Knowledge

If: Matthew 9:34, Matthew 12:24, Mark 3:22, Luke 11:15, John 7:20, John 8:48, John 8:52, John 10:20

Beelzebub: or, Beelzebul

Reciprocal: 1 Samuel 8:7 - they have not 2 Samuel 11:11 - my lord 2 Kings 1:2 - Baalzebub Psalms 31:18 - speak Song of Solomon 1:5 - black Song of Solomon 1:6 - my mother's Matthew 5:11 - when Matthew 11:18 - He Matthew 23:8 - one Matthew 27:11 - Jesus stood Mark 10:39 - Ye Luke 6:40 - disciple Luke 7:33 - He John 7:12 - some John 13:16 - The servant John 17:14 - the world Acts 5:33 - took Acts 8:1 - there Acts 24:5 - we have Romans 15:3 - The 2 Corinthians 6:8 - evil Galatians 6:10 - especially Ephesians 2:19 - household Hebrews 12:3 - contradiction Hebrews 13:13 - General 1 Peter 2:12 - that 1 John 4:17 - as

Gill's Notes on the 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; להיות כרבו, "vel"

דיו לעבד שיהא, "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 βααλ μυιαν, "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 απομυιος, 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

זבול, "zebul", "dung", and worshipping of idols מזבל, "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 בעל שמין, "Beelsamin", is "the lord of the heavens", and so is Beelzebul; for

זבול, "Zebul", signifies "heaven"; so the word is used in Habakkuk 3:11 "the sun and the moon stood still", זבלה, "in their habitation"; by which, as a Jewish p writer observes, הרצון בו השמים, "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.

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.

Clarke's Notes on the Bible

Verse Matthew 10:25. 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: (Isaiah 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."