NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER TEN

Part III (Con’t)

Verse 24: Students are not more privileged than their teacher. Servants are not more powerful than their master.

This saying echos what God said to Jeremiah: “The wise must not brag about their wisdom. The strong men must not brag about their strength. The rich must not brag about their money. But if someone wants to brag, then let them brag about this: Let them brag that they learned to know Me. Let them brag that they understand that I am the Lord, that I am kind and fair, and that I do good things on earth. I love this kind of bragging”.¹ We find this idea of a servant not rising above his master intrinsic in the teaching of Rabbi Zeira who said: “The servant does not take over ownership from his master in behalf of a third party … a slave cannot pass on ownership from his master in behalf of a third party.”² In other words, what we pass on to others from what God said and what Jesus said still belongs to them. We can never claim the message as our own.

Theodore of Mopsuestia (AD 350-428), who specialized in Early Church exegetical studies of the Bible, made this comment: “It is truly said that a disciple is not above his teacher according to his nature. For he who is made like his teacher by adoption can never go beyond his nature, but to be made like his teacher is the highest end he can reach. It is also for this reason that Jesus says there is only one teacher, and that teacher is Himself. For the teachers among humans are more like routinely stamped images of teachers than like true ones, as each of them teaches what he himself takes for granted. One will make more progress if one is reconciled to the good that has already been given.”³

This is somewhat contrary to Oriental thought in which it is the goal for every student to strive and become better than their teacher. And for a teacher in the Orient, there is no greater reward than when a student becomes greater than his master. But for the disciples of Jesus, they could not even imagine becoming as good as their teacher, let alone better. So no matter how long a person follows Jesus, they will never reach the point where they no longer need to emulate Him or study His words because there is nothing more to learn. No matter how long we live, we will forever be growing in Christ if only to be what He wants us to be in this world.

Verse 25a: Students should be happy to be treated the same as their teacher, just as servants should be happy to be treated the same as their master.

Here again our Lord quotes phrases familiar to the Jewish ear. Rabbi Johanan once said: “Enough for the servant that he should be like his master.”⁴ We find this repeated by other Jewish commentators, who abide by this truth.⁵ It is put another way in the Jewish commentary on Ruth: “The cover for the scroll is saved together with the scroll, just as a son provides merit for his father, and a disciple provides merit for his master.”⁶ As a matter of fact, one sage commented that even after a father is gone, a son may still achieve something that will reflect good on his father, even though his dad is no longer alive.⁷ By the same token, this Rabbi goes on to say: “When we see others suffering we must examine our own way of life. As frequently in the Torah, what happened to the forefathers foreshadows what will happen but should not happen to their children.”⁸

It still surprises me today that many Christians do not think it fair that they should be treated like earlier believers during the time of the apostles by Roman persecutors. What has inspired and kept many of Christ’s followers loyal to Him is that they do not believe they should fare any better than their Master. So if He remained faithful, so can they. The greatest of all stories written about Christians are not those that display God’s children living in peace and luxury, but those who persevered and stood fast in times of trials and tribulations. Anyone with such false notions should read what the apostle Paul had to say to the Roman believers who were were facing persecution. Believe it or not, suffering for Christ’s sake can be a blessing.⁹

The great Early Church preacher, Chrysostom, had this to say: “What Christ is saying to the faithful is, I am now already sharing with you the same stigma you are presently suffering. That is sufficient for your encouragement. I, your Master and Lord, have felt the same grief you now feel. And if that distresses you further, remember this: that even from this apprehension you will soon be freed. For why do you now grieve? Are you troubled that someone is calling you a deceiver or a liar? So what? Wait a little while. In time you will be seen as benefactors of the world and champions of faith. For time reveals whatever is concealed. Time will refute their false accusations and make your good intent known. For as historic events unfold, a larger design will be recognized. Everyone will finally grasp the real state of the case and not merely the frail words used to describe it. Then your adversaries will be revealed as false accusers, liars and slanderers. With time lengthening to reveal and proclaim your innocence, you will shine brighter than the sun. Your voice will in time be heard more clearly than a trumpet. Your good intent will be attested by all. So do not let what is now being said demoralize you. Rather, let the hope of the good things to come raise you up. For the true story of your testimony cannot be suppressed forever.”¹⁰

Verse 25b: If those people call me ‘Beelzebub,’ and I am the head of the family, then it is even more certain that they will insult you, the members of the family!

When it comes to the Jew’s referring to Jesus as Beelzebub, Early Church fathers were adamant about identifying spiritual beings as either servants of God or servants of Satan. One philosopher and skeptic of the Early Church suggested this: “The demons belong to God, and are therefore to be believed, to be offered sacrifices according to laws, and to be prayed to that they may be favorable.”¹¹ But one respected church leader disagreed with this critic. He states: “Those who are disposed to learn, must know that the Word of God nowhere says of evil things that they belong to God, for it judges them unworthy of such a Lord. Accordingly, it is not all men who bear the name of ‘men of God,’ but only those who are worthy of God, – such as Moses and Elias, and any others who are so called, or such as resemble those who are so called in Scripture. In the same way, all angels are not said to be angels of God, but only those that are blessed: those that have fallen away into sin are called ‘angels of the devil,’ just as bad men are called ‘men of sin,’ ‘sons of perdition,’ or ‘sons of iniquity.’ Since, then, among men some are good and others bad, and the former are said to be God’s and the latter the devil’s, so among angels some are angels of God, and others angels of the devil. But among demons there is no such distinction, for all are said to be wicked. We do not therefore hesitate to say that Celsus is false when he says, ‘If they are demons, it is evident that they must also belong to God.’ He must either show that this distinction of good and bad among angels and men has no foundation, or else that a similar distinction may be shown to hold among demons. If that is impossible, it is plain that demons do not belong to God; for their prince is not God, but, as holy Scripture says, ‘Beelzebub’”.¹²

BEELZEBUB: Jewish scholars tell us that the name “Beelzebub,” also written as “Beelzebul,” which occurs nowhere else in Jewish literature, is a variant form of “Baal Zebub,” the god of Eḳron, whose oracle King Ahaziah consulted during his illness, provoking thereby the wrath of God;¹³ the name is commonly explained by the Septuagint and Josephus as “The Fly, the God of Ekron.”¹⁴ Also, plagues were often ascribed to the influence of flies.¹⁵ In fact, the fly was regarded by the Jews in particular as more or less impure and demonic. “The evil spirit lies like a fly at the doors of the human heart,” says Rab, with reference to “the flies of death” in Ecclesiastes.¹⁶

In one Jewish book it states: “A fly, being an impure thing, was never seen in the slaughterhouse of the Temple.”¹⁷ Also, in other Jewish writings we learn that after Elisha was sent to the Shunammite woman, she said unto her husband: “Behold now, I perceive that he is a holy man of God.”¹⁸ So Rabbi Jose ben Hanina said: “You learn from this that a woman recognizes the character of a guest better than a man, ‘a holy man.’” So the question came up, “How did she know this?” Rabbi Abba Arikha (also known as “Rab,” and Rabbi Samuel of Nehardea gave different answers. Said Rab, “Because she never saw a fly pass by his table.” Said Rabbi Samuel, “When she spread out the linen on his bed, and she never saw any overnight soil spots on it.”

What renders the name still more problematic is the form “Beelzebul,” which the older manuscripts present, and which has given rise to a number of other conjectures, among them the following: (1) It has been suggested that the terms Beelzebub and Baal Zebub are corrupt forms of what was originally “Baal Zebul” (Baal of the heavenly mansion),¹⁹ and afterward “Baal of the nether world.” (2) The word “Zebul” (from “zebel,” dung) is a mispronunciation of “Zebub,” in order to give the name the meaning of “god of the dung.” It is more likely that the name “Beelzebul” is a dialectic variation of “Beelzebub,” as “Beliar” is of “Belial”; St. Jerome read and translated the name as “lord of flies”. In any case, it was not a direct reference to Satan, but his top henchman.²⁰

To the Jew, flies were symbols of impurity.²¹ We also find that Jews believed, of the ten miracles that were wrought for their forefathers in the Temple, one of those was this: “…no fly was ever seen in the slaughter-house.”²² In their minds this elevated their status as a special people in the eyes of God, therefore they should be seen as special in the eyes of man.

For example, here is one discourse on how things were viewed by a naturalist who lived during the time Jesus was here on earth, from 23-79 AD. He says:

“The nature and multiplicity of the various remedies already described or which still remain to be enlarged upon, compel me to enter upon some further details with reference to the art of medicine itself: aware as I am, that no one1 has hitherto treated of this subject in the Latin tongue, and that if all new enterprises are difficult or of doubtful success, it must be one in particular which is so barren of all charms to recommend it, and accompanied with such difficulties of illustration. It will not improbably suggest itself, however, to those who are familiar with this subject, to make inquiry how it is that in the practice of medicine the use of samples has been abandoned, so convenient as they are and so ready prepared to our hand: and they will be inclined to feel equal surprise and indignation when they are informed that no known art, lucrative as this is beyond all the rest, has been more fluctuating, or subjected to more frequent variations. Commencing by ranking its inventors in the number of the gods, and consecrating for them a place in heaven, the art of medicine, at the present day even, teaches us in numerous instances to have recourse to the oracles for aid. In more recent times again, the same art has augmented its celebrity, at the cost perhaps of being charged with criminality, by devising the fable that Æsculapius was struck by lightning for presuming to raise Tyndareus to life. And this example notwithstanding, it has not hesitated to relate how that others, through its agency, have since been restored to life. Already enjoying celebrity in the days of the Trojan War, its traditions from that period have acquired an additional degree of certainty; although in those times, we may remark, the healing art confined itself solely to the treatment of wounds”.²³

This same author goes on explain how some medicinal remedies were made at that time: “The part of Syria which is called Commagene, has discovered another invention also; the fat of the goose is enclosed with some cinnamon in a brazen vessel, and then covered with a thick layer of snow. Under the influence of the excessive cold, it becomes macerated, and fit for use as a medicament, remarkable for its properties: from the country which produces it, it is known to us as ‘Commagenum’.”²⁴ Since both illness and remedy were tied to the gods, there were many ceremonies conducted at pagan temples during Jesus’ day, where they chanted hymns, burned all sorts of incense and poured out libations of wine.²⁵ Perhaps we can see why these Jews were so quick to assign Jesus’ healing powers to Beelzebub.

At the beginning of this section we find a parallel much like that found in the Book of Proverbs. But Christ introduces more than just parallel thoughts and correlated perfects and imperfects. He produces for our hope and joy, if we obey, promises that reaching right down into the very necessities of life. Many think and live their religion on pure spiritual levels, mostly while in church activities. But Christ makes it clear that God cares for the whole man, both inside and outside the church.

To know, for instance, that God keeps track of every sparrow is wonderful, but to know that not only does He record our existence but that He even knows how many hairs are on our head is awesome. Isn’t it simple logic then, that if He cares for the little sparrow, how much more will He care for His children whom He bought at the price of His own Son on the cross. If they crucified our Lord and continue to reject Him today, why should any of His followers and representatives expect any better treatment? We do not serve God for the applause of mankind, but for the approval of our Father in heaven. Just look at what He accomplished by remaining true to His mission!

Chrysostom had this comment at the end of this portion of the text. He writes: “Observe how He reveals that He is the Lord and God and Creator of all things. What does it mean that ‘a disciple is not above his teacher, nor a servant above his master?’ As long as one is a disciple or a servant, one is not ready to receive honor. So do not speak to me of what is lacking in the Master. Learn your arguments from all that is sufficient about Him. Jesus does not say ‘how much more will they malign His servants?’ but instead ‘how much more will they malign those of His household?’ This demonstrates His close relationship with them. In another place Christ says, ‘I no longer call you my slaves; you are my friends.’²⁶ Moreover, he does not say ‘if they are insolent to the master of the house and accuse him.’ Instead, He includes the exact form their insolence took, namely, that they called Him Beelzebul.”²⁷

Right now you may say to yourself, “I don’t complain when things don’t go my way.” Why then do you complain just because some sinner says something against you or doesn’t treat you with the respect you think you should receive as a Christian? Why do you get upset then when other believers are recognized as an important part of God’s mission to save lost mankind but not you? Why do you make a fuss when the honors and awards placed on others, saint or sinner, are not also given to you, because you as a believer you should be recognized?

Such inequalities can wait for future judgment, stay with what is important right now. Believe me, God will take care of it. Here Jesus is basically saying that before He will ask His followers to endure suffering and persecution, He will go through it Himself. Therefore, if He must endure it, then they should not expect anything less. As a matter of fact, they should consider it an honor to suffer like their master. Our Lord also uses a reference to a derogatory name He had been called.²⁸

For many Pentecostals during the early years of the movement, they were often referred to as “Holy Rollers.” Some resented it but others absorbed the intended insult with the pillow of love. One time as I sat in a coffee shop out in the Dakotas, someone in the next booth spoke loud enough for all the other diners to hear, and asked me: “Hey preacher, is it true that over at your church they turn out the lights and roll on the floor!” I heard some snickering and muffled laughter, but I sat quiet for a moment, then I repeated what the Holy Spirit flashed in my mind. “No,” I said, “that’s not true. We don’t turn out the lights.”

How true Early Church preacher Chrysostom is on the fact that no matter what people may say about us and our faith in Jesus the Christ, or what names they may sling at us because we are dedicated followers of the Messiah, they are in fact directing those insults at Him, the One who lives inside us. So if He could take what they called Him back then, I’m sure He can tolerate whatever skeptics and critics may aim at Him today. So don’t take their barrage of ridicule personally. He can handle it for you!

As insulting and debasing as these charges against Jesus may have been, our Lord took them in stride, and refused to dignify them by accepting them as an insult. So if our Master coped with it in this manner, we have no better example to follow than His. He understood that they were just trying to find the resource for His healing power, because they were stuck in the colossal ignorance of their day as it relates to disease and remedies. So if someone makes fun of your faith or your walk with Christ, don’t become defensive and throw insults back at them. And don’t apologize for what you are or what you may have said about your faith. I recommend that you simply smile and tell them that you are disappointed in their reaction because you considered them to be worthy of knowing what a great and wonderful God you serve.