Exegetical and Hermeneutical Commentary of Luke 9:57
And it came to pass, that, as they went in the way, a certain [man] said unto him, Lord, I will follow thee whithersoever thou goest.
57-62. The Three Aspirants.
57. as they went in the way ] St Matthew (Mat 8:19-22) places these incidents before the embarkation for Gergesa. Lange’s conjecture that the three aspirants were Judas Iscariot, Thomas, and Matthew is singularly baseless.
a certain man ] a Scribe (Mat 8:19). The dignity of his rank was nothing to Him who had chosen among His Twelve a zealot and a publican.
whithersoever thou goest ] There was too little of ‘the modesty of fearful duty’ in the Scribe’s professions.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes at Mat 8:19-22.
Fuente: Albert Barnes’ Notes on the Bible
Luk 9:57-62
Lord, I will follow Thee
Faring wholly with Christ
We have here, in connection, the story of three inquirers who came in turn to Christ.
I. THE PROVIDENTIAL CONDITIONS OF THE NEW LIFE ARE ABSOLUTELY EXCLUSIVE (Luk 9:57-58). The bold proffers of this scribe were met by the pathetic announcement of what their acceptance involved afterwards.
1. Our Lords earthly career was hard and lonely.
2. Christs followers were forewarned that they must fare entirely with Him Mat 10:24; Joh 5:18-19).
3. Henceforth, therefore, believers were to consider themselves shut up to the lot they had accepted. We have a right to expect all solaces, defences, and sustenances in Christ; but we must rely upon Him for them. Honours and human praises, emoluments and ease, are excluded.
II. THE SPIRITUAL RELATIONSHIPS OF THE NEW LIFE ARE ABSOLUTELY EXCLUSIVE (verses 59, 60). We are told in Matthews Gospel that this man was already instructed to some extent; he was one of Jesus disciples. The duty was accepted; only a mere human wish was interposed.
1. The Bible employs the tenderest names for its illustrations of relationship between believers and God. Thy Maker is thy husband.
2. The purpose of this use of terms seems to be to show that all lower relationships are overridden by the higher.
3. Our Saviour Himself set the fine example of this surrender. More affectionate or devoted child there never lived; but He began to draw aside from all home entanglements as He reached the conscious nearness of His public work.
III. THE PERSONAL EXPERIENCES OF THE NEW LIFE ARE ABSOLUTELY EXCLUSIVE (verses 61, 62). We cannot help imagining there must have been some deft allusion here to Elishas history in this reply of our Lord (1Ki 19:20). Elisha desired the same privilege, not as an excuse for delay, but only as a tender duty of respect to those who loved him at home. He was actually at the plough when he was called by the casting of Elijahs mantle upon his shoulders.
1. Gospel experience is generous. It supplies room for all; but those who reject the offer must be left behind.
2. Gospel experience is indivisible. Philosophically speaking, it is impossible for any man to love two things supremely: No man can serve two masters; ye cannot serve God and Mammon. That old familiar call, My son, give Me thine heart, means the whole heart. A double-minded man is unstable in all his ways (1Ch 12:33; Psa 12:2).
3. Gospel experience is uncompromising. All attempts to combine religion with worldliness are injurious (2Ki 5:18). Naaman asks the privilege of going into the house of Rimmon with a show of devotion so as to keep his place at court.
4. Gospel experience is immortal. The world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever. This part of our nature is what projects itself forward beyond the confines of time. (C. S.Robinson, D. D.)
Following Jesus
I. FOLLOWING JESUS AS SEEN IN HIS CHARACTER FOR OBEDIENCE.
1. His obedience was prompt.
2. His obedience was characterized by inflexibility of purpose.
3. His obedience was characterized by perfect self-abnegation.
II. FOLLOWING JESUS AS ILLUSTRATED IN THE SPIRIT HE MANIFESTED (Luk 9:52-56).
III. FOLLOWING JESUS AS ILLUSTRATED IN WHAT HE REQUIRES OF HIS DISCIPLES.
1. He requires that spirit of holy heroism which will cheerfully endure all hardship and opposition for His sake.
2. He requires implicit and prompt obedience.
3. He insists upon the absolute supremacy of His will. (D. C. Hughes, M. A.)
He who looks back is unfit
Self-examination is wise and well when we try ourselves by tests divinely appointed, and not by ideals of moods and feelings which we conjure up ourselves. Scripture is fertile in tests for self-examination of the right sort. Three kinds of spurious disciples. See whether you are like either of them.
I. THE DISCIPLE UNREADY FOR SELF-DENIAL. The merely impulsive follower must learn that to be ranged in the company of real disciples means glad share in the Lords woe as well as weal. Do we follow our Lord out of such definite and principled yielding of ourselves to Him that we will go where He leads?
II. THE DISCIPLE ENTANGLED. Christ can accept no second place. He must reign. His kingdom involves our entire and self-consecrating submission. Have we made obedience to Jesus the structural principle of our lives?
III. THE DISCIPLE IRRESOLUTE. Not ready definitely and at once to set out on the Christian march: there are other things, farewells, &c., which must be first attended to. The emphasis is on that word first. Perhaps, when these things which ought to be second have been first done, the man may follow. Plainly, he is doubtfully balancing. He is at cross-purposes, has not organized his life under one masterful principle. (W. Hoyt, D. D.)
Three applicants
We may dismiss the old conceit that sought to identify these three persons with three apostles, Judas, Thomas, Matthew. It is hardly credible that these apostles, already named as apostles in this Gospel, would be now introduced here as a certain man, another, another. They would have been mentioned by name, surely, if they had been meant in person. A certain scribe, another of His disciples, another; this is all recorded of them in the Gospels–not enough to identify the individuals, but sufficient to accentuate the cases. One of them, the last of the three, seems to have been shaping for discipleship for some time, and was now making full prefer of it. These men differed apparently in their dispositions. The first seems bold and impulsive, as his loud avowal would show–I will follow Thee whithersoever Thou goest. The second looks modest and thoughtful, as the piety he expresses toward his father would indicate–Lord, I will follow Thee, but suffer me first to go and bury my father. The third appears cautious and calculating; so we infer from his desire to smooth things first with his relations–Lord, I will follow Thee; but suffer me first to go bid them farewell that are at home at my house. Again: These persons differed very evidently, in their gospel ideas. They all recognized the Messianic mission of Jesus, but diverged in their thought of its character and aim. The first regarded Him as the Christ certainly, but, like many more, imagined that it was a temporal kingdom, with temporal attendings, that he was aiming at, and that it would be well to be with Him in this aim of His, the direct way to the things of this life; hence his gushing proffer, I will follow Thee whithersoever Thou goest. The second also regarded Him as the Christ, but perceived His aim to be rather a reign of spirit and truth than of might, and, spiritualized as he was, and waiting with the few for the consolation of Israel, he would assuredly follow this Son of David when his dying father should be buried and the way all clear; hence also his sincere but delaying request, Lord, I will follow Thee; but suffer me first to go and bury my father. The third, like the others, regarded Jesus as the Messiah, and with the second perceived the spirituality of His aim, and felt drawn into sympathy with Him in His spiritual gospel, a follower in heart of His blessed Person. But the flesh shrank where the spirit was willing in him; he would rather not break with his family if he could but go and settle matters with them so as to stand well in their eyes while yet he followed Jesus; hence also his true but somewhat trimming proffer, Lord, I will follow Thee; but let me first go bid them farewell that are at home at my house. Farther: These men differed, as may be gathered from their sentiments, in the risks they ran of coming short in discipleship–the chief point in the narrative. The first was, without doubt, on his way to serious disappointment; the second was, without perceiving it, asking for a dangerous delay; and the third was, though not very conscious of it, attempting a compromise that would surely prove disastrous. (J. Chalmers, M. A.)
A would be disciple repulsed
We are further informed by Mat 8:19, that this man was a scribe, consequently a man of education, and of considerable respectability and social importance.
1. His avowal of attachment was unsolicited. To most men this would probably have increased the value of his decision. This spontaneous offer must be the dictate of a sincere and honest heart. But lie who knows what is in man penetrated all the disguises and subtle reserves within, and discerned the real bias, the ulterior motives, and mean and mercenary views of this adventurer. There was no conscious need of the Saviour in him; no previous work of the word of Christ upon his heart. The true disciples of Christ are attached to Him by obligations of everlasting gratitude: they have been recipients from Him of the greatest blessings God can bestow and man receive. But this man makes no profession of love.
2. Yet his profession was extensive–Lord, I will follow Thee whithersoever Thou goest. He seems to anticipate some inconvenience, to be prepared for some self-denial, to look at the probability of danger, and to form some estimate of the cost involved. But then it was his own estimate, and altogether erroneous. It was well for him that he was not exposed to the fury of that boisterous night. That very first lesson would have shown that the scribe was ignorant of the principles of the doctrine of Christ.
3. Yet his plans were all laid; he did not solicit any delay. He was ready to step into the boat, to go anywhere–as he thought, and to do anything, when the Saviour put before him the picture of His own abject condition–Foxes have holes, &c. Disappointed and vexed that his overtures ofservice should not be immediately and respectfully accepted, chagrined that he should have stooped to one whose circumstances were so indigent, all the bright prospects that he had cherished in the minds eye are dispelled, and he retires, teaching us that those who indulge carnal views of a Christian life have neither part nor lot in the matter. What an opportunity he for ever lost of entertaining the King of kings! Not where to lay Thy head! My house is Thine; eat at my table; sleep on my bed. And if the gracious Saviour had declined the invitation, He would have accepted the heart from which it came. In some direction or other this miserable scribe was related to the large family of By-ends, who think to make a gain of godliness; for it is certain that the Friend of Sinners never did, and never will, reject the approaches of one humble, genuine candidate for His favour. (W. G. Lewis.)
The faithful followers of Christ must expect troubles in this world
1. The time. In Mat 8:19, it is when Christ had a mind to retire, and had declared His purpose to go into the desert; in Luke, when He steadfastly set His face to go to Jerusalem. Both may agree; the one more immediately, the other more remotely; first to the desert, then to Jerusalem.
2. Here is a resolution professed: Lord, I will follow Thee whithersoever Thou goest. Where take notice–
(1) Of the ready forwardness of the scribe. He was not called by Christ, but offered himself of his own accord.
(2) Observe the largeness of the offer, and unboundedness of it, whithersoever; as indeed it is our duty to follow Christ through thick and thin.
3. Christs answer and reply: And Jesus said unto him, Foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head. By the tenor of Christs answer, you may know what ails him, and on what foot he limped; for this is spoken either by way of preparation to enable him to keep his resolution, or rather by way of probation, to try the truth and strength of it; whether it were sincere and sound; yea or nay: us the young man was tried (Mar 10:21). So here, we hear no more of this scribe; our Lord knew how to discover hypocrites. Two things were defective in this resolution.
(1) It was sudden and rash, not weighing the difficulties. They that rashly leap into a profession, usually fall back at the first trial. Therefore we must sit down and count the charges (Luk 14:28).
(2) There was a carnal aim in it. He minded his own profit and honour; therefore Christ in effect telleth him, You had best consider what you do, for following of Me will be far from advancing any temporal interest of yours. He did not discourage a willing follower, but discover a worldly hypocrite, saith Chrysologus. The doctrine we learn from hence is this:–
They that will sincerely follow Christ, must not look for any great matters in the world, but rather prepare themselves to run all hazards with Him. This is evident–
1. From Christs own example; and the same mind should be in all His followers: They are not of the world, even as I am not of the world Joh 17:16). Our estranging of our hearts from the world is an evidence of our conformity to Christ. Christ passed through the world to sanctify it as a place of service; but His constant residence was not here, to fix it as a place of rest; and all that are Christs are alike affected. We pass through as strangers, but are not at home as inhabitants or dwellers; and if we have little of the worlds favour, it is enough if any degree of service for God.
2. From the nature of His kingdom. His kingdom is not of this world Joh 18:3; Joh 18:6). It is not a kingdom of pomp, but a kingdom of patience. Here we suffer with Christ, hereafter we reign with Him. The comforts are not earthly, or the good things of this world, but heavenly–the good things of the world to come. This was the scribes mistake.
3. From the spirit of Christ. His spirit is given us to draw us off from this world to that which is to come (1Co 2:12).
Use 1. Is information.
(1) With what thoughts we should take up the stricter profession of Christianity–namely, with expectations of the cross. Christ will try us, and the world will hate us; therefore let us not flatter ourselves with an easy passage to heaven.
(2) It informeth us what fools they are that take up religion upon a carnal design of ease and plenty, and will follow Christ to grow rich in the world.
(3) It informs us what an unlikely design they have in hand who would bring the world and Christ fairly to agree, or reconcile their worldly advantages and the profession of the gospel. And when they cannot frame the world and their conveniences to the gospel, do fashion the gospel to the world, and the carnal courses of it.
Use 2. Is instruction. When you come to enter into covenant with Christ, consider–
(1) Christ knoweth what motives do induce you: He needeth not that any should testify of man, for He knoweth what is in man (Joh 2:25).
(2) If the heart be false in making the covenant, it will never hold good. An error in the first concoction will never be mended in the second Deu 5:29).
(3) That Christ cannot but take it ill that we are so delicate and tender Of our interests, and so impatient under the cross, when He endured so willingly such great things for our sakes.
(4) If you be not dead to the things of the world, you are not acquainted with the virtue and power of Christs cross, and have not a true sense of Christianity, cannot glory in it as the most excellent profession in the world Gal 6:14).
(5) We are gainers by Christ if we part with all the world for His sake Mar 10:29-30); therefore no loss should seem too great in obeying His will. Certainly a man cannot be a loser by God.
(6) All worldly things were confiscated by the Fall, and we can have no spiritual right to them till we receive a new grant by Jesus Christ, who is the heir of all things (1Co 3:23). (T. Manton, D. D.)
The warning to an ill-calculating professor
This man was in his proffer animated by the hope of temporal good with Jesus. Far back in his mind was the thought of the restored kingdom of David under this his Messianic Son, and of a name and a place and no small honour therein by His side; and the glowing thought produces the loud but ill-calculating profession, I will follow Thee whithersoever Thou goest. Could the Lord Jesus receive such mistaken profession as this? Would He allow this man to become His disciple from so spurious a motive, and under so erroneous an expectation? Did not the man need a word of warning to save him from the disappointment he was positively courting, and to set him right as to what he might reckon on in the kingdom he was seeking to enter? Yes, the man needed such a word, and gets it, plain and direct and strong: Foxes have holes, and birds of the air have nests; but the Son of Man hath not where to lay His head. As if He would say, You would follow because you expect worldly good with Me. You are mistaken; for worldly good I reject for Myself, and promise not to My followers. Poor and despised and rejected I am among men; and so will My followers be for long time to come. If you receive My Word and abide in it, then shall you be My disciple indeed; and you shall know the Truth and the Truth shall make you free. But, as to other things, count the cost; reproach will be your lot with Me rather than honour; poverty will be your burden with Me instead of wealth; you must suffer with Me if you would reign with Me. In this way did the Lord Jesus strip this man of his worldly notion in seeking to follow Him and throw him back from all worldly consideration on to spiritual conviction if he would be His disciple. And in similar way does He ever seek to check in seekers all worldly motive for following Him–and many there are in every age who need such checking as to their profession of the name of Christ. One man thinks it will advance his worldly prospect if he become a Christian; another thinks it will gain him reputation and a character in life; another thinks it will open to him a wider sphere of acquaintances and friends; and so, without any particular conviction as to their need of Christ as their Saviour, they join themselves to Him people and call themselves by His name. But it is unworthy motive this in every form of it. It is the desire of the multitude of whom He said, Ye seek Me because ye did eat of the loaves, and He declines now as He declined then to be followed on any such terms. He will have you follow Him for Himself, because of His grace, and not for any worldly advantage, if you are to be with Him in the gospel; and He sends you back into your hearts with the summary check, The Son of Man hath not where to lay His head, to see if you will take your lot with Him without reserve. He leaves you no choice, friend, but unreserved surrender if you would be His. (J. Chalmers, M. A.)
The election of Christ
There are words here that seem harsh. Stern they may be; harsh they cannot be.
I. THEY ARE DISCRIMINATING, which harsh words never are. No one was more regardful of individual differences than Christ.
II. THEY ARE DISCRIMINATING, SO FAR AS WE CAN SEE, IN THIS WAY: The second case stands on a different footing from the first and third. In two respects.
1. The reply in the second case is more stern and uncompromising; because–
2. There was in this case a distinct call, The first and third were volunteers.
III. IT IS NOT TO BE SUPPOSED, THAT THOSE REJECTED THUS, IF REJECTED, WERE EXCLUDED. All are not chosen for such lonely work. He only gave some to be apostles. There are diversities of gifts. The many are called; the few are chosen. Man is called; men are chosen. Thank God, we all find our level sooner or later. (P. T. Forsyth, M.A.)
The true interpretation of religion
I. From this passage we may naturally consider THE GREAT NUMBER WHO REGARD RELIGION AS SIMPLY A POETIC EMBELLISHMENT, AN AESTHETIC SPECIES OF ETHICS, AN ACCOMPLISHMENT. The New Testament idea of religion is no such thing as this. That idea is that religion is life itself. No man ever got religion; if he ever had any, he lived it. To follow Christ is not a mere polish of things that are substantial, valuable, and needful in this life: it is the reconstruction of the whole man upon a higher pattern.
II. THE IDEA IS CURRENT THAT RELIGION IS A LIMITATION AND RESTRICTION INSTEAD OF AN ENJOYMENT AND AN EXALTATION, that it is, therefore, to be put off as long as it is safe to put it off. You can begin to be a Christian instantly. But you cannot accomplish it instantly. The work is progressive; it is life-long; but when once entered upon heartily it is the sweetest, the noblest, and the best work with which life can concern itself.
III. From the passages read we may LEARN THE WAY IN WHICH MEN ARE ACCUSTOMED, WHEN FROM VARIOUS CONSIDERATIONS THEY ARE MOVED TO A CONSIDERATION OF HIGHER THINGS, TO TREAT THEIR ASPIRATIONS AND THEIR LUMINOUS HOURS. The two or three instances which are grouped together here, represent men that either are moved to follow, or are called to follow, the Christ-life; and the invitation is, in the second case, the same as if it had been an impulse proceeding from the party himself. You will observe, then, from the whole attitude of Christ, and from what we know of His nature, that He saw through the hollow pretences of these men. One wanted to follow Him with the expectation of loaves and fishes, and honours, and prerogatives. Another wanted to follow Him; but he wanted first to go home and bury his father. The inspiration was not strong enough to constitute a spring of action and of life. The guise of filial piety. Christs reply–spiritualizing it was, Let men that do not care for the kingdom of God perform the rites of sepulture; as for you, follow Me. And then, in the other case in which the man was willing to follow Christ, he wanted to go back and say good-bye to his father and mother, and brothers and sisters, before he went. This was almost frivolous; for the following of Christ could not be a separation from all that was dearest to him in this life. As it was then, so it is now. Mostly these alleged reasons of doubt, of occupation, of pleasure, and of bias are simple excuses. Men do not wish to enlarge their lives. They are content with smallness. Sin has beggared them. They not only are living upon penurious doles on the lower plane of life, but they are content to live so. I say to every one that has been wandering, and is wandering, and yet at times is haunted with longings, Seek first the kingdom of God and His righteousness, and all other things shall be added unto you: but seek that first; seek it in earnest; seek it at once; seek it with all your heart; make it your life; and then life will be a thousandfold greater, fuller, and richer to you. (H. W. Beecher.)
Testing sincerity
After the siege of Rome, in 1849, Garibaldi issued to his followers this appeal: Soldiers, your efforts against overwhelming odds have been unavailing; I have nothing to offer you but hunger, thirst, hardship, and death; let all who love their country follow me. And hundreds of Italian youths did follow him, because they loved him and because they loved their country; and, therefore, they could endure trial with greater joy than any selfish pleasures could bestow. (Archdeacon Farrar.)
The poverty of Christ
Richard Fitzralph, Archbishop of Armagh, became celebrated as an opponent of the shameless mendicant orders in the fourteenth century. During one of his visits to London he found the ecclesiastics warmly discussing the subject of the poverty of Jesus; and being asked to preach on the subject, he taught as follows:–Jesus Christ, during His sojourn upon earth, was always a poor man; but He never practised begging as His own spontaneous choice. He never taught any one to beg. On the contrary, Jesus taught that no man should practise voluntary begging. (Reformation Anecdotes.)
Enduring hardship
When Felix Neff undertook the pastorate of the High Alps, a neat cottage was built for him at La Chalpe, one of the few pleasant spots in his vast parish. But his anxiety to reach all his scattered people was such, that two or three days in each month was all that he spent there. With a staff in his hand and a wallet on his back, he travelled from this starting-point twelve miles westward, sixty eastward, twenty southward, and thirty northward. While strength lasted, he did not allow himself a single day of repose, and never slept three successive nights in the same bed.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 57. A certain man] He was a scribe. See on Mt 8:19-22. It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Matthew saith, Mat 8:19, this man was a scribe. See Poole on “Mat 8:19“. Let those who have stately houses, and think them worth glorying in, or that they are things fit for men to value themselves upon, despising their poor brethren that want such accommodations of this life, digest this text.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And it came to pass, as they went in the way,…. From one village of the Samaritans, to the other; though if this is the same history related in Mt 8:19 it was as Christ went from Capernaum to the sea side, in order to go to the other side of it; and must be inserted here, without regard to the order of time:
a certain man said unto him; if the same as in Matthew, he is there said to be a “Scribe”;
Lord, I will follow thee, wheresoever thou goest. The Arabic and Ethiopic versions read these words by way of question, “Lord, shall I not follow thee wheresoever thou goest?” [See comments on Mt 8:19].
Fuente: John Gill’s Exposition of the Entire Bible
| Every Thing to Be Left for Christ. |
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57 And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. 59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. 61 And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. 62 And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.
We have here an account of three several persons that offered themselves to follow Christ, and the answers that Christ gave to each of them. The two former we had an account of in Matt. xix. 21.
I. Here is one that is extremely forward to follow Christ immediately, but seems to have been too rash, hasty, and inconsiderate, and not to have set down and counted the cost.
1. He makes Christ a very large promise (v. 57): As they went in the way, going up to Jerusalem, where it was expected Christ would first appear in his glory, one said to him, Lord, I will follow thee withersoever thou goest. This must be the resolution of all that will be found Christ’s disciples indeed; they follow the Lamb whithersoever he goes (Rev. xiv. 4), though it be through fire and water, to prisons and deaths.
2. Christ gives him a necessary caution, not to promise himself great things in the world, in following him, but, on the contrary, to count upon poverty and meanness; for the Son of man has not where to lay his head.
We may look upon this, (1.) As setting forth the very low condition that our Lord Jesus was in, in this world. He not only wanted the delights and ornaments that great princes usually have, but even such accommodations for mere necessity as the foxes have, and the birds of the air. See what a depth of poverty our Lord Jesus submitted to for us, to increase the worth and merit of his satisfaction, and to purchase for us a larger allowance of grace, that we through his poverty might be rich, 2 Cor. viii. 9. He that made all did not make a dwelling-place for himself, not a house of his own to put his head in, but what he was beholden to others for. He here calls himself the Son of man, a Son of Adam, partaker of flesh and blood. He glories in his condescension towards us, not only to the meanness of our nature, but to the meanest condition in that nature, to testify his love to us, and to teach us a holy contempt of the world and of great things in it, and a continual regard to another world. Christ was thus poor, to sanctify and sweeten poverty to his people; the apostles had not certain dwelling-place (1 Cor. iv. 11), which they might the better bear when they knew their Master had not; see 2 Sam. xi. 11. We may well be content to fare as Christ did. (2.) As proposing this to the consideration of those who intend to be his disciples. If we mean to follow Christ, we must lay aside the thoughts of great things in the world, and not reckon upon making any thing more than heaven of our religion, as we must resolve not to take up with any thing less. Let us not go about to compound the profession of Christianity with secular advantages; Christ has put them asunder, let us not think of joining them together; on the contrary, we must expect to enter into the kingdom of heaven through many tribulations, must deny ourselves, and take up our cross. Christ tells this man what he must count upon if he followed him, to lie cold and uneasy, to fare hard, and live in contempt; if he could not submit to this, let him not pretend to follow Christ. This word sent him back, for aught that appears; but it will be no discouragement to any that know what there is in Christ and heaven to set in the scale against this.
II. Here is another, that seems resolved to follow Christ, but he begs a day, v. 59. To this man Christ first gave the call; he said to him, Follow me. He that proposed the thing of himself fled off when he heard of the difficulties that attended it; but this man to whom Christ gave a call, though he hesitated at first, yet, as it should seem, afterwards yielded; so true was that of Christ, You have not chosen me, but I have chosen you, John xv. 16. It is not of him that willeth, nor of him that runneth (as that forward spark in the foregoing verses), but of God that showeth mercy, that gives the call, and makes it effectual, as to this man here. Observe,
1. The excuse he made: “Lord, suffer me first to go and bury my father. I have an aged father at home, who cannot live long, and will need me while he does live; let me go and attend on him until he is dead, and I have performed my last office of love to him, and then I will do any thing.” We may here see three temptations, by which we are in danger of being drawn and kept from following Christ, which therefore we should guard against:– (1.) We are tempted to rest in a discipleship at large, in which we may be at a loose end, and not to come close, and give up ourselves to be strict and constant. (2.) We are tempted to defer the doing of that which we know to be our duty, and to put if off to some other time. When we have got clear of such a care and difficulty, when we have despatched such a business, raised an estate to such a pitch, then we will begin to think of being religious; and so we are cozened out of all our time, by being cozened out of the present time. (3.) We are tempted to think that our duty to our relations will excuse us from our duty to Christ. It is a plausible excuse indeed: “Let me go and bury my father,–let me take care of my family, and provide for my children, and then I will think of serving Christ;” whereas the kingdom of God and the righteousness thereof must be sought ad minded in the first place.
2. Christ’s answer to it (v. 60): “Let the dead bury their dead. Suppose (which is not likely) that there are none but the dead to bury their dead, or none but those who are themselves aged and dying, who are as good as dead, and fit for no other service, yet thou hast other work to do; go thou, and preach the kingdom of God.” Not that Christ would have his followers or his ministers to be unnatural; our religion teaches us to be kind and good in every relation, to show piety at home, and to requite our parents. But we must not make these offices an excuse from our duty to God. If the nearest and dearest relation we have in the world stand in our way to keep us from Christ, it is necessary that we have a zeal that will make us forget father and mother, as Levi did, Deut. xxxiii. 9. This disciple was called to be a minister, and therefore must not entangle himself with the affairs of this world, 2 Tim. ii. 4. And it is a rule that, whenever Christ calls to any duty, we must not consult with flesh and blood,Gal 1:15; Gal 1:16. No excuses must be admitted against a present obedience to the call of Christ.
III. Here is another that is willing to follow Christ, but he must have a little time to talk with his friends about it.
Observe, 1. His request for a dispensation, v. 61. He said, “Lord, I will follow thee; I design no other, I am determined to do it: but let me first go bid them farewell that are at home.” This seemed reasonable; it was what Elisha desired when Elijah called him,Let me kiss my father and my mother; and it was allowed him: but the ministry of the gospel is preferable, and the service of it more urgent than that of the prophets; and therefore here it would not be allowed. Suffer me apotaxasthai tois eis ton oikon mou—Let me go and set in order my household affairs, and give direction concerning them; so some understand it. Now that which was amiss in this is, (1.) That he looked upon his following Christ as a melancholy, troublesome, dangerous thing; it was to him as if he were going to die and therefore he must take leave of all his friends, never to see them again, or never with any comfort; whereas, in following Christ, he might be more a comfort and blessing to them than if he had continued with them. (2.) That he seemed to have his worldly concerns more upon his heart than he ought to have, and than would consist with a close attendance to his duty as a follower of Christ. He seemed to hanker after his relations and family concerns, and he could not part easily and suitably from them, but they stuck to him. It may be he had bidden them farewell once, but Loth to depart bids oft farewell, and therefore he must bid them farewell once more, for they are at home at his house. (3.) That he was willing to enter into a temptation from his purpose of following Christ. To go and bid them farewell that were at home at his house would be to expose himself to the strongest solicitations imaginable to alter his resolution; for they would all be against it, and would beg and pray that he would not leave them. Now it was presumption in him to thrust himself into such a temptation. Those that resolve to walk with their Maker, and follow their Redeemer, must resolve that they will not so much as parley with their tempter.
2. The rebuke which Christ gave him for this request (v. 62): “No man, having put his hand to the plough, and designing to make good work of his ploughing, will look back, or look behind him, for then he makes balks with his plough, and the ground he ploughs is not fit to be sown; so thou, if thou hast a design to follow me and to reap the advantages of those that do so, yet if thou lookest back to a worldly life again and hankerest after that, if thou lookest back as Lot’s wife did to Sodom, which seems to be alluded to here, thou art not fit for the kingdom of God.” (1.) “Thou art not soil fit to receive the good seed of the kingdom of God if thou art thus ploughed by the halves, and not gone through with.” (2.) “Thou art not a sower fit to scatter the good seed of the kingdom if thou canst hold the plough no better.” Ploughing is in order to sowing. As those are not fit to be sown with divine comforts whose fallow ground is not first broken up, so those are not fit to be employed in sowing who know not how to break up the fallow ground, but, when they have laid their hand to the plough, upon every occasion look back and think of quitting it. Note, Those who begin with the work of God must resolve to go on with it, or they will make nothing of it. Looking back inclines to drawing back, and drawing back is to perdition. Those are not fit for heaven who, having set their faces heavenward, face about. But he, and he only, that endures to the end, shall be saved.
Fuente: Matthew Henry’s Whole Bible Commentary
A certain man (). Mt 8:19 calls him “a scribe.” Luke 9:57-60; Matt 8:19-22, but not in Mark and so from Q or the Logia.
Wherever you go ( ) is the present middle subjunctive with the indefinite relative adverb , common Greek idiom. See on Matthew for “holes,” “nests,” “Son of man.” The idiom “where to lay his head” ( ) is the same in both, the deliberative subjunctive retained in the indirect question. “Jesus knows the measure of the scribe’s enthusiasm” (Plummer). The wandering life of Jesus explains this statement.
Fuente: Robertson’s Word Pictures in the New Testament
A certain man. Matthew, a scribe.
Thou goest [] . Lit., “goest away” [] . I will follow these whithersoever – away thou goest.
Fuente: Vincent’s Word Studies in the New Testament
A FURTHER TEST OF DISCIPLESHIP V. 57-62
1) “And it came to pass, that, as they went in the way,” (kai poreuomen auton en te hodo) “As they went or passed on in the journey,” while they marched on up to Jerusalem, along the way between Samaria and Jerusalem, Luk 9:51\.
2) “A certain man said unto him, Lord,” (eipen tis pros auton) “A certain one, a scribe, said to him personally,” though the certain one’s name is not given on this occasion, Mat 8:19. This scribe may also have been a disciple, Mat 8:21.
3) I will follow thee whithersoever thou goest.” (akoloutheso soi hopou ean aperche) “I will follow you wherever you choose to go.” The self-confidence seems to be that of the apostle Peter, as expressed Joh 13:37. It is that standard set forth by our Lord for a true disciple, Mat 8:19-20; Luk 9:23. Though in this instance it was an unnamed scribe from among the Jews, Mat 8:19. Whether or not he was a new disciple is not clear. But the term “whithersoever” seems to imply “even through trials and dangers” about which Jesus had already spoken, Luk 9:22; Luk 9:44.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES
Luk. 9:57. In the way.Perhaps to the other village. It may be, however, that this is an indefinite form of expression, owing to the fact that St. Luke here departs from chronological order. St. Matthew distinctly states that these incidents occurred at an earlier time (Luk. 8:19-22). It is unlikely that the same requests or proposals should have been made to Christ, and should have been answered by Him in the same way, on two separate occasions. I will follow Thee, etc.His self-confidence is akin to that of St. Peter (Joh. 13:37).
Luk. 9:58. Nests.Rather, shelters: birds do not take refuge in their nests.
Luk. 9:60. Let the dead, etc.Any one, even one spiritually dead, could attend to this subordinate duty of burying the dead: a higher duty, which he could not delegate to another, was incumbent upon this disciple. Some have interpreted the mans request as his asking for permission to remain at home until the death of his father; but this is improbable. Had his father been lying dead at that moment, the disciple would scarcely have been among the crowd. Farrar suggests that his desire was to go and give a farewell funeral feast and put everything in order. Some detail which would have made the matter clear has perhaps been omitted. It may be that the father was hopelessly ill, so that the delay in all probability would not have been for long.
Luk. 9:61. Bid them farewell.Cf. with this the circumstances of Elishas call (1Ki. 19:20). What was granted in one case, it might not have been safe to grant in another. This is a more reasonable explanation than to hold that Christ demands a more complete self-devotion than Elijah had any right to command. This third case is peculiar to St. Luke.
Luk. 9:62. The plough.The kind of plough used in the East was easily overturned: a labourer who looked back regretfully, with his heart fixed on other things than his work, would be of little profit to his master.
MAIN HOMILETICS OF THE PARAGRAPH.Luk. 9:57-62
The Three Aspirants.The manifold wisdom of Christ, which displayed itself in His drawing and attaching of souls to Himself by ways the most different, must often fill us with devout admiration. It can never fill us more with this than when there are brought before us in quick succession moral and spiritual conditions, with much apparent similarity, which yet are most diversely treated by Him. Such we have here. There are three who, either in their own intention or in the Lords, are candidates for admission into the inner circle of disciplesinto the circle, that is, of those who should not merely themselves receive the truth, but, as Christs witnesses, should be actively employed in imparting the knowledge of that truth to others.
I. The offer repelled.First there offers himself a scribe (Matthew), and his words sound fairly: Master, I will follow Thee whithersoever Thou goest. They a little remind one of the great-hearted words of Ittai to David: Surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be (2Sa. 15:21). Nor is there any reason to suppose that this aspirant to discipleship and to all which discipleship might involve meant at the time otherwise than he spoke. Yet there is not in him that true devotedness to Christ which shall lead him so to follow that Lord in this world that in the world to come he shall be free to follow Him whithersoever He goeth (Rev. 14:4). These words have more in them of Peters confident asseveration, Lord, I am ready to go with Thee, both into prison, and to death (chap. Luk. 22:33). At all events, they inspire Him, who knowing all things knew what was in man, with no greater confidence than those other words of Peter hereafter should do; for, not welcoming this volunteer, but rather repelling, He answers, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head. In other words: Lookest thou for worldly commodities through the following of Me? In this thou must needs be disappointed. These cannot be My followers portion, since they are not Mine. The Son of man is homeless and houseless upon earth. Nor does this answer of Christ come out to us in all its depth of meaning till we realise that hour when upon His cross He bowed His head, not having where to lay it, and having bowed it thus gave up the ghost. Whether this scribe withdrew and went away, we are not informed. That he did withdraw is certainly the impression left upon our minds. But whatever was the issue, this reply of Christ was not meant merely and only to repel. It was intended rather to throw back this candidate for the honours of discipleship on deeper heart-searchings, that, having made these, he might either fall off altogether, or else that he might attach himself to the Lord in quite another spirit from that in which he made his present offer of service.
II. A summons to heroism.The Lord, who has checked one, incites another; for He knew there was more truth in the backwardness of him to whom He addresses Himself now than in the forwardness of that other who had just addressed Him. He has for him that significant Follow Me which He had for a Philip, a Matthew, an Andrew, a Peter. It is in answer to such a summons that this one replies, Lord, suffer me first to go and bury my father. This may mean, My father now lies dead; suffer me, before I attach myself to Thee, to render the last offices of pity to him. And Christs answer we may interpret as implying, The spiritually dead, those who are not quickened as thou hast been with the spirit of a new life, are yet sufficient for the fulfilling of this office which would now call thee away from Menamely, the burying of the naturally dead; they can perform it as well as thou, and, under present circumstances, thou must be contented to leave it to them. When duties come into collision, sacred duties such as that which this man pleaded must give way to those more sacred yet. Christ had said to this man, Follow Me; so that now that saying held good, Whoso loveth father or mother more than Me is not worthy of Me. And then Christ justifies His withdrawal of this man from attendance on the dead. He had a fitness for work which, if not directly with the living, was yet with those who were capable of being made alive: Go thou, and preach the kingdom of God. As though He had said: Another task is thinenamely, to spread far and wide the glad tidings of life, which as many as hear shall live. One of My royal priesthood, a Nazarite of Mine, having fellowship with Me who am the Life, thy occupation is henceforth with the living, and not with the dead.
III. Half-heartedness blamed.A third offers himself for discipleship; yet this with conditions, and craving time for farewells which he would fain interpose. He, too, must learn that there is no dallying with a heavenly vocation; that when this has reached a man, no room is left him for conferring with flesh and blood; to him, too, as to the kings daughter of old, the word of that precept has come, Forget also thine own people, and thy fathers house (Psa. 45:10); while, as it may only too easily prove, his worst foes, those who will most effectually keep him back from God, may be those of his own household (Mat. 10:36-37). The Lord, therefore, will give no allowance to his request, shuts out at once all dangerous delays and interludes between the offer of service and the actual undertaking of it. He who holds the plough must not look behind him; if he does, he spoils the furrow, and mars the work which he has undertaken. The discipleship of Christ is such a putting of the hand to the plough, for the breaking up of the hard soil of our own hearts, for the breaking up of the hard soil of the hearts of others. The image sets forth the laboriousness of the work better than the more usual image of sowing; and, so to speak, carries us a step farther back in the spiritual husbandry. But he who, having put his hand to the plough, and thus begun well, shall afterwards, Christ does not say turn back, but even so much as look back, in token that his heart is otherwhere than in the task before him, he may still have his hand on the plough, but having fallen away in heart and affection from his work, he traces no straight furrows, he breaks not up aright any fallow ground; he is not fit, or rather, is of no service and profit, for the kingdom of God. Indeed, unless kept to his work as an hireling, it is likely that he will presently leave his plough in the half-drawn furrow, and be found to have exchanged toil and exposure abroad for the comforts and ease of his own hearth.Trench.
SUGGESTIVE COMMENTS ON Luk. 9:57-62
Luk. 9:57-62. Would-be Disciples.A slight examination of the three cases suffices to show that they practically break into two classes marked by the broad distinction that Christ warns and repels the one, but calls and insists upon the services of the other. One man is discouraged by Christ; two are pressed to enter on the instant into Christs service. And this, even though the first seems the most ready, and the other two show a desire to shirk the call. This varying treatment must turn upon some underlying contrast in their spiritual condition; for Jesus has not two sets of terms, He is no respecter of persons who picks and chooses arbitrarily, and so His methods of treatment, though opposed, are quite consistent.
I. See how He deals with uncalculating readiness.It was a striking thing for a scribe publicly to offer to become Christs scholar. But he only took Jesus for another, a wiser scribe than himselfa very shallow qualification for Christian discipleship. His dilettante admiration and transient enthusiasm were unfit to stand the test of practical service. He knew nothing of the life of exposure and privation which this great Scribe led. The Son of man was often homeless and shelterless. His disciples were drawn to Him and kept by Him with a hold which made them indifferent to privation. It was a heart-hold. He had won them for ever to Himself. And to be a Christian now means separation for Christs sake from the spirit of the world, and makes a man more or less of an alien and a pilgrim here. It calls him to deny himself and to toil for the salvation of others. Your easy-going scribe will not do that.
II. See how He deals with reluctance.Under this term the second and third cases are to be reckoned. The first of the two is no volunteer; but he has received the call. Concealed discipleship is no longer to be maintained. Open confession, public service, consecration of himself to the work of Christthis is what the Lord claimed from His hesitating but genuine disciple. Such a moment comes to every true disciple. It comes as a summons to decision for and open confession of Christ. It comes as a call for testimony and service, where irksome, unpleasant toil is needed. The feeling of duty is Christs call, and it leaves you ill at ease until it is obeyed.
III. The great lesson taught by both instances is that such clear, imperative call from Christ sounding in the heart and conscience takes precedence of everything else.Neither of the two of whom Luke tells us wanted to go. When called, they made excuses for not complying. They did so on the ground of something which seemed to have a prior claim. One urged a domestic duty, the other domestic affection. The first had a dead father to bury, the second had a family circle who as yet knew nothing about his new call to higher work. Yet family life, as Jesus views it, is for the present only, and not for eternity. The interests and claims of the living, spiritual world must take precedence of the dead one. In this mans case the two duties were made to conflict that there might be a lesson to you and me for all time. Summoned to the holiest of all duties, the disciple is absolved from the holiest of earthly duties. As for the second man, it is evident that the lower affections of the natural heart were straining his devotion to higher duty in a quite perilous degree. Men who cannot steel themselves against such allurements are not fit for the work of God. Jesus is a very exigent Master. What portrait of ourselves do we recognise in these three disciples!Dykes.
Enthusiasm, Reluctance, Compromise. Three Types of Character.
I. Enthusiasm repressed.The prayer is not welcomed. The disciple spoke unadvisedly, and was rebuffed by Christs answer. We must not diminish where Christ has spoken. This is His own description of the homelessness of His ministry. It is a parable. Unrest is the trial of trials to His people. To some the words come true literally, to all spiritually. Think of it ere thou speakest the whithersoever. Jesus meets enthusiam with warning. None shall come after Him by mistake or in misunderstanding.
II. Reluctance stimulated.The direct opposite. Christ takes the initiative here; summons to instantaneous decision. We know not the reasons for this special peremptoriness; but He repels the disciples plea, and claims pre-eminence for the reign of God in mans heart and life. Christ is jealous of earthly duties, even the most sacred. His mandate is stern and imperious.
III. Compromise rebuked.A wonderfully composite character! He is a volunteer, but he stipulates; an enthusiast, but he procrastinates. His prayer is denied. Christ will not allow natural affection to divert from His service. What is there in your home, your heart, your life that cannot stay there with Jesus? Count the cost. Put the hand to the plough, and look not back!Vaughan.
Three Types of Character.Each of the three sayings of Christ brought together in this place by Luke contains a distinct principle applicable to a particular type of character.
I. The word spoken to the scribe suggested to an inconsiderate enthusiast the lesson that one must count the cost before entering on the career of a disciple.
II. The second word is adapted to the case of a man thoroughly in earnest, but distracted by a conflict of duties, and virtually enunciates the principle that in all collisions between the duties we owe to the kingdom and those arising out of natural relations, the former must take precedence.
III. The third word meets the case of a divided heart.The ploughman who looks back does not give his undivided attention to his task, and therefore fails to draw a straight furrow. The man who desired to bid farewell to his friends was hankering after home enjoyments, and the reply to his request taught the lesson that no one who is drawn two ways by his affections is fit for the service of the kingdom, because it demands the whole heart and mind. The very harshness and inexorableness of Christs sayings serve to show how exacting and inexorable is the demand of the kingdom for heroic devotion.Bruce.
The Three Disciples.
I. The self-confident disciple.His estimate of what Christs service required was far from complete.
II. The diffident disciple.Finds himself in a dilemma which seems to warrant, if it does not necessitate, delay. Our Lord teaches that every duty, no matter how sacred or momentous, is subordinate to the primary one of following Him.
III. Offers like the first, but in general character resembles the second.He is not constrained by any sense of duty. He does not appreciate the gravity of the moment, the pressing and august character of our Lords work. This is no time for saying farewells. Love dictates the sternness of our Lords words. He insists on wholehearted service.Moinet.
Christ wants Followers
I. Who have counted the cost.
II. Who are ready to follow Him at once.
III. Who will follow with an undivided heart.W. Taylor.
Luk. 9:57. The more eager the less prepared.We must bear in mind that he was a scribe, who had been accustomed to a quiet and easy life, had enjoyed honour, and was ill-fitted to endure reproaches, poverty, persecutions, and the cross. He wishes, indeed, to follow Christ, but dreams of an easy and agreeable life, and of dwellings filled with every convenience; whereas the disciples of Christ must walk among thorns, and march to the cross amidst uninterrupted afflictions. The more eager he is, the less he is prepared. He seems as if he wished to fight in the shade and at ease, neither annoyed by sweat nor by dust, and beyond the reach of the weapons of war.Calvin.
Luk. 9:57-62. Three Would-be Followers.Christ deals with three proposed followers:
(1) the ambitious self-seeker;
(2) the procrastinating time-server;
(3) the hesitating and half-hearted compromiser.
Luk. 9:57-58. An enthusiastic disciple checked.
Luk. 9:59-60. A laggard disciple stimulated.
Luk. 9:61-62. An irresolute disciple summoned to choose between the world and God.
Three Impediments.The three impediments are:
(1) earthly desire;
(2) earthly sorrow;
(3) earthly affection.
Luk. 9:60. Go thou and preach.Jesus forbade him to go, in order to show that nothing, not even the most important work of natural duty and affection, is so momentous as care for the kingdom of heaven, and that nothing, however urgent, should cause us to be guilty of a moments delay in providing first for that.Chrysostom.
Luk. 9:62. The True Follower.The true motive to follow Jesus must absorb every other.
1. Renunciation.
2. Concentration.
3. Expectation.
Plough.An intimation that the ministerial life is like that of a tiller of the ground (cf. 1Co. 3:9). The Christian minister is a feeder of sheep, a dresser of a vineyard, a masterbuilder, a watchman; all these names imply duties requiring diligence, vigilance, and toil.Wordsworth.
Reluctance for the Work.Our Lord knew quite well that if he went away he would not come back again; it was not so much love for those at home as reluctance for the work that was in his mind.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Appleburys Comments
Dedication Demanded
Scripture
Luk. 9:57-62 And as they went on the way, a certain man said unto him, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where to lay his head. 59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60 But he said unto him, Leave the dead to bury their own dead; but go thou and publish abroad the kingdom of God. 61 And another also said, I will follow thee, Lord; but first suffer me to bid farewell to them that are at my house. 62 But Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.
Comments
I will follow thee.Jesus had already said that whoever would come after Him would have to deny himself and take up his cross daily and follow Him. Later, He challenged them with the necessity of counting the cost of discipleship, for anything short of complete dedication would not do (Luk. 14:25-35). This volunteer failed to realize the necessity of following Him unselfishly.
And Jesus said unto him, The foxes have holes.Foxes have dens, birds have roosts, but the Son of Man did not have a place to lay His head. The Samaritans had just refused Him lodging; His own home town, much earlier, had rejected Him; before Him loomed the cross. And he said to another, Follow me.The first man had volunteered, but Jesus challenged this one to follow Him, He wanted first to go bury his father. If the father was actually dead, why wasnt he attending to the arrangements for the funeral? He said Let me go bury my father. In all probability the father was old and the dutiful son wanted to be present when death came so that he might properly care for his burial. He put this first, but the followers of Christ must do so unconditionally.
Leave the dead to bury the dead.Those who were spiritually dead could take care of the physically dead. The greater task was to publish abroad the kingdom of God. This will raise the dead in trespasses and sin to a new life in Christ. See Eph. 2:5-6; Rom. 6:4-5.
I will follow thee, but.Another volunteer; he wanted time to say goodbye to those at his house. But those who follow Christ must do so unintermittently.
No man, having put his hand to the plow.The plow in that day was a forked stick and difficult to handle at best. Undivided attention was necessary to do a good job. The one with the hand to the plow who looks back is not fit for the kingdom of God.
The three casestwo volunteers and one who was invitedmay be summarized as follows: To the first one, Jesus is saying, Think it through first; to the second, Let nothing interfere with your following Me; and to the third, Stay with it to the end.
Summary
The incidents recorded in this chapter may be gathered up under two general headings: (1) Those things which Jesus did to extend the influence of His ministry, and (2) what He did to prepare His disciples for their work after His ascension. The importance of this preparation is seen in the fact that He was depending on them to take His gospel into all the world.
The mission of the Twelve to the lost sheep of the house of Israel was a training experience to prepare them for their worldwide mission.
Rumors of Jesus miracles reached the ears of Herod the tetrarch. An aroused conscience asked, Who is this? Herod answered, John the Baptist whom I beheaded. His only thought was, Kill him too. A little later, the Pharisees warned Jesus to leave the district, for, they said, Herod wants to kill you.
People by the thousands were following Jesus wherever He went. In a lonely place where no food was to be found except a boys lunch, He fed the five thousand on the loaves and fish. Even though He had worked such a miracle, He reminded the disciples that there was a cross to be borne, a cross for Him and a cross that meant self-denial for all who would follow Him.
The Twelve were completely dependent on Him. In the Transfiguration they were taught the necessity of obeying Him. In the cure of the epileptic boy they learned the meaning of faith in Him who had given them power to perform miracles. He taught them the meaning of true greatness, and stopped their wrangling over which one was to have first place among them. He rebuked their rashness that would have destroyed the Samaritan village and left the door open for the preaching of the gospel by Philip the evangelist.
Jesus dramatically demonstrated what His demand for complete dedication meant. He rejected the volunteer who offered to follow Him but who had not counted the cost. He rejected another whom He had invited to follow Him when he said, Yes, but first let me bury my father. A third one volunteered, but Jesus demanded full-time service, for, He said, the one who puts his hand to the plow and looks back is not fit for the kingdom of God.
Questions
1.
How did Jesus extend the effectiveness of His ministry?
2.
How did He train His disciples for the task of carrying the gospel into all the world?
3.
What made the difference between the power of the disciples to cast out demons and the attempts of the Jewish exorcists to do so?
4.
What were the disciples to preach on their first mission?
5.
Why take nothing for the journey?
6.
What did they mean by shaking the dust off their feet?
7.
What did Jesus say He would do before they finished the task he gave them on this first mission?
8.
Why did Herod think that Jesus was John the Baptist?
9.
What can cleanse an evil conscience?
10.
How does the feeding of the five thousand show the influence of Jesus ministry?
11.
Where did it take place?
12.
What lesson did Jesus teach the people after it was over?
13.
Why did Jesus tell the apostles to give the crowd something to eat?
14.
How did Jesus demonstrate the necessity of organization in carrying out His work?
15.
Why gather up the broken pieces?
16.
What was Jesus doing just before Peter made the good confession?
17.
Why did He ask, Who do men say that I am?
18.
Why would some say John the Baptist, Elijah, or one of the old prophets?
19.
What does Thou art the Christ mean?
20.
What does Son of God mean?
21.
On what was the church built?
22.
Why did Jesus mention the gates of Hades? What is Hades?
23.
Why did Jesus restrain them from telling others that He is the Christ?
24.
Why was the cross necessary for Jesus?
25.
What does the cross mean in the life of His followers?
26.
How did He explain self-denial?
27.
What of the one who is ashamed of Jesus and His words?
28.
How was it possible for some to see the kingdom of God before they died?
29.
Whom did Jesus take with Him into the mountain where He was transfigured?
30.
What is the name of the mountain?
31.
What did Peter write about his experience in that mountain?
32.
Why had Jesus gone into the mountain?
33.
What was the meaning of the Transfiguration to Christ? to the apostles?
34.
Why were Moses and Elijah permitted to appear with Jesus?
35.
What did they talk about?
36.
Why did Peter want to build the three tabernacles?
37.
What is the significance of the message of the Voice that came out of the cloud?
38.
What explanation did Jesus make about the disciples question concerning the coming of Elijah?
39.
What had the disciples tried to do while Jesus was in the mountain?
40.
Why did they fail?
41.
What is the difference between the faith of the woman in the crowd and the faith which the apostles lacked?
42.
Why did Jesus refer to the faithless generation?
43.
Why didnt the disciples understand Jesus prediction of His crucifixion?
44.
Why did the disciples discuss the issue of greatness?
45.
How did Jesus answer their problem?
46.
Why did Jesus tell them not to forbid the unknown miracle worker?
47.
Why did the Samaritans refuse lodging for Jesus and the disciples?
48.
What did James and John propose that justifies their nickname, Sons of thunder?
49.
How did Jesus attitude affect the Samaritan situation later?
50.
Why did Jesus reject the man who volunteered to follow Him?
51.
What does this mean: Let the dead bury the dead?
52.
Why did putting the hand to the plow and looking back make one unfit for the kingdom of God?
Fuente: College Press Bible Study Textbook Series
(57-60) Lord, I will follow thee.See Notes on Mat. 8:19-22. The two anecdotes, if we may so call them, are placed by the two Evangelists in a very different connection. It is clear that their isolated, fragmentary character, with no definite notes of time and place, left a large margin to the discretion of each compiler as to where they should appear. The difference between the certain man of St. Lukes report, and the scribe of St. Matthews, slight as it is, takes its place among the signs of the mutual independence of the two Gospels.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
50. SELECTION OF CANDIDATES, Luk 9:57-62 .
Mat 8:18-27
A fuller study of this passage induces us to think that Luke preserves its true place. We can scarce doubt that between the sending forth the messengers above described, the selection and rejection of candidates in this paragraph, and the commissioning of the Seventy, which follows, there is an important connection. If we may suppose that one part of the business of the messengers was to enlist and gather the Seventy, and that these colloquies are part of the examination of Jesus into their qualifications we may easily infer the time and nearly the place at which the Seventy were sent forth. The time must have been just before the FEAST OF TABERNACLES, and the place must have been on the route to Jerusalem from Capernaum. The address to the cities of Galilee in Luk 10:13-15 could have scarce been further away than the boundary line of Judea on his last departure from those cities. The place would therefore be not far from Shiloh or Ephraim. See our notes on the parallel passage in Matthew.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And as they went on the way, a certain man said to him, “I will follow you wherever you go.” ’
The first man came and offered to follow Jesus (Matthew tells us he was a Scribe – Luk 8:19). Luke wants us to see him as typical of all would be disciples. He assures Jesus that he is willing to follow Him ‘wherever He goes’.
Fuente: Commentary Series on the Bible by Peter Pett
Three Disciples Are Challenged With Following Jesus (9:57-62).
The Lord’s prayer in Luk 11:1-4 commences with, ‘Hallowed be Your Name’ (by the bringing about of Your will in purifying Your people – Eze 36:23-28), Your Kingly Rule come.’ It is a prayer of dedication to the service of the Kingly Rule of God and a longing for the purifying of God’s people. Here we are told of three men whose desire is for that service but who are challenged about their sufficient dedication.
It may be that we are to see in the calling of these three men an indication of Jesus’ preparation for the wider ministry of the seventy. They were clearly men who already had some kind of commitment to Him and He is now pressing them to make it specific in view of the impending mission. If they were part of His planned seventy we can see why His call was so urgent.
It will be noted that in all three cases ‘homes’ are involved. The first is told that he will have no home if he follows Jesus, the second wants to go home until his father has died, the third wants to go home to say ‘Goodbye’. Jesus is clearly laying a great stress on the fact that a man’s home and family must not be allowed to be a hindrance to discipleship.
Analysis.
a As they went on the way, a certain man said to him, “I will follow you wherever you go” (Luk 9:57).
b Jesus said to him, “The foxes have holes, and the birds of the heaven have nests, but the Son of man has nowhere to lay his head” (Luk 9:58).
c He said unto another, “Follow me.” But he said, “Lord, allow me first to go and bury my father” (Luk 9:59).
c But he said to him, “Leave the dead to bury their own dead, but you go and publish abroad the Kingly Rule of God” (Luk 9:60).
b And another also said, “I will follow you, Lord, but first allow me to bid farewell to those who are at my house” (Luk 9:61).
a But Jesus said to him, “No man, having put his hand to the plough, and looking back, is fit for the Kingly Rule of God” (Luk 9:62).
Note the interesting parallels. In ‘a’ the man promises to follow Jesus wherever He goes and in the parallel Jesus warns about not doing so. In ‘b’ the man is told basically that he will have no home, and in the parallel the man is loth to leave his home behind. In ‘c’ the man wants leave to ‘bury his father’ and in the parallel Jesus tells him to leave the dead to bury their own dead.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus Corrects His Disciples: Three Examples of the Cost of Discipleship ( Mat 8:19-22 ) In Luk 9:57-62 we have the story of Jesus confronting His followers with the true cost of discipleship. Jesus is still calling disciples at this time in His public ministry, because in the following passage he sends out the Seventy for training. The early Church fathers testify that many of these Seventy served in the early Church.
The emphasis in Luk 9:57-62 is how Jesus corrected some of the disciples who followed Him because of their unwillingness to forsake all to follow Him. Thus, it deals with a person’s mental preparation for Christian service. In this passage, Jesus encounters three followers whose hearts were eager to follow Him. Jesus tests their willingness to do so. He first deals with the cost of forsaking all material pursuits (Luk 9:57-58), then of putting the work of the Kingdom first (Luk 9:59-60), and finally of perseverance (Luk 9:61-62). Although our hearts may be willing to serve the Lord as these three followers showed, they must develop discipline in their finances (Luk 9:57-58), in their physical activity (Luk 9:59-60) and determine by their will to stick to their calling (Luk 9:61-62). Thus, after one gives their heart to the Lord, they must then determine by their will to forsake all, in finances, in body and in mind in order to be a true disciple. Thus, this passage of Scripture teaches us that a true disciple of Christ Jesus must be willing to give himself entirely to the Lord, his heart, his mind and will, his body in service and his finances. It places emphasis upon the mind of man.
We find Jesus referring to the cost of discipleship and the need to forsake all in Mat 19:23-30. In Matthew’s passage, He has just spoken to the rich young rule and told him to sell all that he has and come follow Him. After this man turned away sorrowful, Jesus said that “every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.” Thus, He noted that when we are willing to forsake these things, He would return them to us both in this life and in the life to come. So, the point is not that He does not want us to have these nice things, but that He does not want them to have us and to control us and to prevent us from serving the Lord. If we will give our lives totally to Him, then He will give us back these things the way He sees it is best for us.
Note that Luk 9:57-62 immediately precedes the passage where Jesus appoints another seventy disciples in order to send them out. Thus, in this passage of Scripture Jesus was identifying those who were not willing to forsake all and follow Him and excluding them from this higher calling.
Luk 9:58 Comments – Abraham left Haran at the age of seventy-five and wandered for one hundred years in the promised. He died at the age of one hundred seventy-five. His willingness to abandon the financial security of his home and relatives resulted in God making Him rich financially.
Heb 11:8-10, “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: For he looked for a city which hath foundations, whose builder and maker is God.”
In addition, our citizenship is in heaven (Php 3:20). Jesus was not of this world (verse 14). We are in the world, but not of the world (Joh 17:11; Joh 17:14).
Php 3:20, “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:”
Joh 17:11, “And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.”
Joh 17:14, “I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.”
Also, the children of Israel wandered for forty years in the wilderness before entering Canaan to settle down.
Jesus is our example. When we are born again, we are to live by faith and no longer pursue and store up earthly treasures. We are to become mindful of heavenly rewards and future promises. We are no longer of this sinful world.
1Jn 5:19, “And we know that we are of God, and the whole world lieth in wickedness.”
Luk 9:60 Comments – In Luk 9:60 Jesus tells this person to forsake all and go preach the Gospel of the Kingdom of God. Jesus will send out the Seventy in the next passage of Scripture, so He is looking for those who are willing to follow Him.
When we are saved, we put God above our family (Mat 10:37).
Illustrations – Abraham left many of his family members when he left Ur and headed for Canaan. Also, Jesus put His ministry above His earthly family (Luk 8:19-21).
Mat 10:37, “He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.”
Luk 8:19-21, “Then came to him his mother and his brethren, and could not come at him for the press. It was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. He answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.”
Luk 9:61 And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.
Luk 9:62 Luk 9:62
Gen 19:17, “And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.”
Gen 19:24, “Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;”
Heb 10:39, “But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.”
Fuente: Everett’s Study Notes on the Holy Scriptures
True Discipleship of Christ. v. 57. And it came to pass that, as they went in the way, a certain man said unto Him, Lord, I will follow thee whithersoever Thou goest.
v. 58. And Jesus said unto him, Foxes have holes, and birds of the air have nests, but the Son of Man hath not where to lay His head.
v. 59. And He said unto another, Follow Me. But he said, Lord, suffer me first to go and bury my father.
v. 60. Jesus said unto him, Let the dead bury their dead; but go thou and preach the kingdom of God.
v. 61. And another also said, Lord, I will follow Thee; but let me first go bid them farewell which are at home at my house.
v. 62. And Jesus-said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. See Mat 8:19-22. All three incidents teach the same lesson: True discipleship of Christ implies a denial of self and all earthly ties, in certain circumstances even the obligations of blood-relationship. The first man offered to become Christ’s disciple, but did not know that sacrifices were asked. Jesus points to His own case. The foxes have dens, and the birds of the heaven have roosting-places, but the Son of Man has no place which He can call His own. If that is the Master’s position, the disciple can hardly expect more. In the second case, Jesus asked a scribe to become His disciple. When this man gave his excuse that he must first go back and bury his father, Jesus tells him that this duty is well taken care of in the hands of those that make it their occupation to bury the dead, but that he should come and follow Jesus by proclaiming on every side the kingdom of God. In the third case, the man offers to follow, but proposes a preliminary condition, namely, that he first be given an opportunity to say farewell to his friends. This is a type of man who always first wants to do something in which he himself is personally interested, and then take care of the main duty. But Jesus calls him to order with a proverbial saying: No one having laid his hand to the plow and then looking behind him is fit for the kingdom of God. To follow Jesus in His ministry is the highest calling, and it requires a firm intention and a steady eye. Any labor is unfruitful unless the whole man takes part in it and devotes his entire mind to the subject in hand. These lessons are so badly needed today that everyone can make the application for himself. “The first case is that of inconsiderate impulse, the second that of conflicting duties, the third that of a divided mind.”
Summary. Jesus sends out the Twelve on a missionary journey, feeds five thousand, accepts Peter’s confession and predicts His Passion, is transfigured, heals a lunatic boy, gives several lessons in humility, and teaches a lesson in discipleship.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 9:57-60 . See on Mat 8:19-22 , who has placed the incidents earlier. These little narratives circulated probably in general without definite historical arrangement. Arbitrarily enough, Lange [125] finds the three unnamed ones that follow, Luk 9:57 ; Luk 9:59 ; Luk 9:61 , in Judas Iscariot, Thomas, and Matthew. According to Luke, they were assuredly none of the twelve (Luk 6:13 ff.).
] to wit, , Luk 9:56 .
] is to be taken with what follows (Lachmann). If, as is usually the case, it were connected with . ., it would simply be useless.
] Case of attraction, Khner, II. p. 344.
Luk 9:60 . . . .] announce everywhere ( , comp. Rom 9:17 ) the kingdom of God , the imminent establishment of the Messiah’s kingdom.
[125] He just as arbitrarily, since the brief narratives omit all such details represents the first as being of a sanguine, the second of a melancholic, the third of a phlegmatic temperament. See L. J. III. p. 424.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1510
APPROPRIATE ADDRESSES TO DISTINCT CHARACTERS
Luk 9:57-62. It came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. And Jesus said unto him, Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. And another also said, Lord, I will follow thee; but let me first go bid them, farewell, which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.
TO investigate and unfold the expressions of Holy Writ is an office in the discharge of which a minister renders most essential service to the Church of God: and hence it constitutes a very great portion of a ministers labours; so far, at least, as respects his public addresses to his people. But the eliciting of characters, as portrayed in the inspired volume, is also a work of great importance; inasmuch as it enables a multitude of persons to behold themselves, as it were in a glass, and to arrange themselves under the different classes to which they belong. It is this latter office which I shall endeavour to discharge at this time. Here are three distinct characters brought to our view, with distinct addresses to each. On the particular terms that are used, I shall say but little; my intention being rather to take the subject in one collective view, and to suggest reflections upon it as a whole.
Let us, then, contemplate,
I.
The characters here presented to our view
They all express different measures of regard for Christ and his Gospel: the first is all willingness; the second is all reluctance; the third is a compound of the two former, being partly willing, and partly reluctant, to obey the Gospel call.
The first professes the utmost willingness to follow Christ
[Lord, I will follow thee whithersoever thou goest. This is well spoken, on a supposition that it convey the deliberate purpose of the heart. Such a state of mind as this is a counterpart of heaven itself; where all the redeemed are said to follow the Lamb whithersoever he goeth [Note: Rev 14:4.]. But, from the answer of our Lord to him, it is evident that the man knew not what he was undertaking. He had not considered what conflicts he would have to maintain, what sacrifices to make, what self-denial to exercise. The very confidence with which he expressed himself argued a sad ignorance of his own heart, and a very partial acquaintance with the duties which he was so ready to engage in. He seems to have been under an impression that the Lord Jesus was about to establish a temporal kingdom; and, like the mother of Zebedees children, to have contemplated a pre-eminence amongst his followers, as a post of worldly honour, and of enviable preferment.
Now, amongst ourselves, also, there are many who are under a similar delusion. They think of nothing in religion, but its joys and honours. As for entering into it by a strait gate, and finding it a narrow way, they seem never for a moment to have contemplated it in such a forbidding aspect. Like the stony-ground hearers, they have received the word with delight, and appear at once to experience all its fructifying powers. In a moment, as it were, they seem to have attained a high measure of grace, and to have made a considerable proficiency in the divine life: but their want of root in themselves will soon be made manifest, and their profession speedily be found to have been nothing but an empty boast.]
The second manifests a great degree of unwillingness
[It is here particularly to be noticed, that this second character had received from Christ an express command, Follow me. This, therefore, should have been obeyed in the way that Matthew had obeyed it at the receipt of custom, and the sons of Zebedee amidst their fathers nets. But he pleads for delay, as feeling that he had an occupation which, at the present at least, was of superior importance. Whether his father was really dead, or only aged and in dying circumstances, is, amongst commentators, a matter of doubt. I confess I incline rather to the latter opinion; because the circumstance of his being engaged in attending the ministry of our Lord at that time, in a country where the funeral followed so closely on a mans decease, gives just reason to think that his father, though aged or sick, was yet alive: and in this view, the apparent harshness of our Lords answer vanishes at once. There were persons in plenty to perform the last offices for his father; and, however commendable the exercise of filial attention was, the immediate call of God was of sufficient authority to supersede it; and to love father or mother more than Christ, was to shew that he was unworthy of the kingdom of God.
But of this description, also, are many amongst ourselves. They may, possibly, really feel the obligations due to parents: but, in making filial duty a plea for delaying to obey the Gospel, they betray a total ignorance of what they owe to God. It is said of Levi, that, when commanded to go through the camp and slay the worshippers of the golden calf, he executed the commission without any partiality or reserve: he said to his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor know his own children [Note: Exo 32:26-28. Deu 33:9.]. And, however self-denying the office to which we are called may be, we are to discharge it instantly, without deference or regard to any human being. But many who hear the Gospel, and acknowledge their obligation to obey it, are yet kept back, from a mistaken idea, that respect even for a father, and that father in the most trying circumstances, will justify a delay in obeying the call of God. In saying, Suffer me first to do any thing under heaven, they actually rebel against God; who commands us to seek, first the kingdom of God and his righteousness, and to hate even father and mother in comparison of Christ [Note: Luk 14:26].]
The third professes a willingness to follow Christ, but pleads for permission to delay it
[It is probable that the person who desired to go home and bid farewell to his friends had in his view the history of Elisha, who had made this request to Elijah, and received his permission to execute his wish [Note: 1Ki 19:20.]. But the danger which this man would encounter was incomparably greater than Elishas; for he might be sure that his friends would exert all their powers to divert him from his purpose.
A similar mistake proves fatal to multitudes at the present day. They wish to conciliate the regards of their earthly relatives, and for that end subject themselves to temptations which they are not able to withstand. Their friends know not how to give them up to follow a course which, to say the least, is so unpopular, and, with respect to this world, unproductive also; and, in order to retain their hold of their vacillating friend, they use every effort of intimidation, of raillery, of contempt: and thus they prevail on the unstable Christian to relinquish his holy profession, and to go back again to the world.]
These several characters will appear in their true light, whilst we consider,
II.
The appropriate answers successively addressed to them
To the first, our Lord sets forth the difficulties attendant on the Christian life
[The man, it should seem, had expected little but outward prosperity; and our Lord informs him how unfounded this expectation was; since he himself, though Lord of all, was destitute of every earthly accommodation: and it could not be expected that the servant should be above his Lord. The same would I say to those who are forward to engage in a profession of religion, and to number themselves amongst the Lords people. In making such a profession, you are incomparably more likely to meet with want and shame, than fulness and honour. The Apostles of our Lord, and particularly the Apostle Paul, were exposed to cold, and hunger, and nakedness, and perils of every kind: and thousands of others, in different ages of the Church, have been called to experience the same: and though persecution for righteousness sake is not carried to the same extent amongst us, we are not authorized to expect any earthly comfort, of which the men of this world can deprive us. A pre-eminence in our Lords kingdom will, in the eyes of the ungodly, entitle us to nothing but preeminence in sufferings and reproach. And the man that will not follow religion on these terms must relinquish Christ altogether: for if we take not up our cross daily to follow him, we cannot be his disciples. Let every one, therefore, that would be saved by Christ, be prepared to participate with Christ in his wants and sufferings; and let him follow Christ without the camp, bearing his reproach, yea, and glorying that he is counted worthy to suffer shame for His sake.]
To the next, our Lord declares that every consideration under heaven must give way, when we are plainly called to serve and honour him
[This I conceive to be the real meaning of that expression, Let the dead bury their dead. Our Lord did not mean to discourage the performance of our relative duties, and least of all the duties which we owe to our parents. Both the Law and the Gospel concur in this, even in enforcing obedience to earthly parents. This was the first commandment with promise; and, if we obey it not, whatever we may profess, we are worse than infidels. But our duty to God is of paramount obligation. And, if we say, Who then shall perform the duties which we neglect? I answer, There will always be found enough of worldly people to attend to worldly duties: and we may well leave them to discharge what they supremely affect. We may leave the dead to bury their dead. If we have a clear call to preach the Gospel, or to embrace it in such a way as shall be incompatible with those carnal occupations which may as well be performed by others, we may well leave those occupations to others; and, at all events, we must never so follow them as to let them interfere with the discharge of our higher duties: and if any one blame us for this, our answer must be, Whether it be right to hearken unto you more than unto God, judge ye: for we cannot but do the things which he requires.]
To the last, our Lord administered a solemn caution
[It seemed that this person was more sincere than the others; though still by no means sufficiently aware of the danger to which, by the step which he contemplated, he would be exposed. The man who would finally be accepted of God, must not only set out well, but must endure unto the end. He must take care of hankering after the flesh-pots of Egypt, which he has left. Lots wife is a standing monument to all ages, and warns us all, not so much as to cast a look of regret at the vanities we have once renounced. A man at plough will execute his work but ill, if he look back in the midst of it: and a man who is working for eternity will never be judged fit for the kingdom of God, if he be not continually intent upon that which is before him, and carefully prosecuting his destined work. Let those, therefore, who plead for worldly gratifications, consider their tendency, and dread their effects. I grant that there are many things both seemly and innocent, if abstractedly considered, which yet a man in earnest for heaven will do well to avoid; lest by means of them he should be ensnared, and diverted from his proper course. The man in a race will not only free himself from encumbrances, but will gird about his loins the garment that would obstruct his way. And in like manner we also should cast away every weight, and the sin which either does, or may, more easily beset us, and run with patience the race that is set before us. It were better never to have known the commandment at all, than, after having known it, to depart from it.]
Permit me, then, to recommend to every one of you,
1.
Consideration
[Take not up religion in a light and thoughtless way; but consider carefully, what duties it prescribes, what exertions it requires, what sufferings it entails; and, before you begin to build the tower, sit down and count the cost, and see whether you have wherewith to finish it. If you will possess the pearl of great price, you must sell all that you have, and buy it.]
2.
Decision
[Whether you be of a higher or a lower rank, it matters not; you shall surely find, that if you will live godly in Christ Jesus, you shall suffer persecution. David experienced this, after he sat on the throne, no less than whilst he fled from the face of Saul. You must expect it. You must expect it in its utmost possible extent, even to martyrdom itself. And you must be ready either to be bound or die for the name of the Lord Jesus, if such a sacrifice should be called for at your hands. In nothing must you consult with flesh and blood. To follow the Lord fully must be the one deliberate and determined purpose of your soul.]
3.
Constancy
[Never are you to be weary of well-doing. If you draw back, God can have no pleasure in you: you will draw back to certain and everlasting perdition. You must be faithful unto death, if ever you would obtain a crown of life: he only, that endureth unto the end, ever will, or ever can, be saved.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(57) And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. (58) And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. (59) And he said unto another, Follow me, but he said, Lord, suffer me first to go and bury my father. (60) Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. (61) And another also said, Lord, I will follow thee; but let me first go bid them farewell which are at home at my house. (62) And Jesus said unto him, No man having put his hand to the plough, and looking back, is fit for the kingdom of God.
We have similar observations in Mat 8:19 , etc. But there we read Christ was in Capernaum; and here he is on his way to Jerusalem. Moreover that conversation which Jesus had, as Matthew relates it, was with a scribe soon after his descent from the mountain: but here our Lord had taken his farewell of Galilee, no more to return thither. However, the words are the same, and the observations arising from them the same.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
56 For the Son of man is not come to destroy men’s lives, but to save them . And they went to another village.
57 And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.
Ver. 57. See Mat 8:19 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
57 62. ] Matthew ( Mat 8:19-22 ) relates the contents of Luk 9:57-60 , but at a totally different period of our Lord’s ministry, viz. His crossing the lake to go to Gadara. It is quite impossible to decide which Evangelist has placed the incidents in their proper chronological place. When we once begin to speculate on such things, it is easy to find a fitness, on whichever side of the argument we range ourselves. Only (see notes on Matt.) we must not adopt the wretched subterfuge of the harmonists, and maintain that the two events took place twice, each time consecutively, and each time with the same reply from our Lord .
Fuente: Henry Alford’s Greek Testament
57, 58. ] See notes on Matt.
Fuente: Henry Alford’s Greek Testament
Luk 9:57-62 . New disciples . : the indication of time is not precise. It does not mean, on the way to the other village, mentioned just before (Meyer), but on the way to Jerusalem (Luk 9:51 ). Grotius thinks the connection is purely topical. “Visum est Lucae connectere .” The first two of the three cases are reported by Mt. (Mat 8:19-22 ). : Mt. (Mat 8:19 ) designates this certain one a scribe. implies a departure from a place. It would be a leaving of home for the disciple.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 9:57-62
57As they were going along the road, someone said to Him, “I will follow You wherever You go.” 58And Jesus said to him, “The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head.” 59And He said to another, “Follow Me.” But he said, “Lord, permit me first to go and bury my father.” 60But He said to him, “Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God.” 61Another also said, “I will follow You, Lord; but first permit me to say good-bye to those at home.” 62But Jesus said to him, “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God.”
Luk 9:57-62 The cost of discipleship is a radical commitment that supersedes all cultural and family ties. There are three different people who want to follow Jesus (cf. Luk 9:57; Luk 9:59; Luk 9:61). In the context of Middle Eastern culture (see Kenneth E. Bailey, Through Peasant Eyes, pp. 22-32), Jesus’ call to follow was a radical commitment not to an easy life, but to suffering and rejection. It was a call to leave the most significant cultural commitment”family” and become a part of a new family (cf. Luk 8:19-21; Mat 12:46-50; Mar 3:31-35).
Jesus tries to get these “would-be” followers to count the cost before they make the choice (cf. Luk 14:25-35). His first coming was one of suffering and rejection; this will certainly be the experience of His followers also. These first century Jews were expecting a powerful, glorious, conquering Messiah (Daniel), not a Suffering Servant (cf. Isaiah 53).
Luk 9:57 “someone said to Him” The parallel in Mat 8:19-22 has “a scribe said.”
“I will follow You wherever You go” This eager disciple had good intentions, but did not realize the price of followship (cf. Mat 26:33; Mat 26:35). Talk is easy; daily denial and focused commitment are very hard.
Luk 9:58 Jesus is calling for a reality check. Jesus’ Jewish followers were still thinking in terms of kingdom benefits and perks (cf. Mat 20:20-28; Mar 10:35-45; Act 1:6), which is very much like “what’s in it for me” Christianity, which turns the gospel into a message of more-and-more for me!
Luk 9:59 “Follow Me” This imperative reflects the terminology which the rabbis used to call their disciples. We have examples of Jesus saying this very thing to the Twelve (cf. Luk 5:27; Luk 9:23; Luk 9:59; Luk 18:22; Mat 4:19; Mat 8:22; Mat 9:9; Mat 16:24; Mat 19:21; Mar 2:14; Mar 8:34; Mar 10:21; Joh 1:43; Joh 10:27; Joh 12:26; Joh 21:19-22).
“permit me first to go and bury my father” This is very similar to Elisha’s response to Elijah in 1Ki 19:19-20. In the ancient world children (especially the oldest male) were duty-bound to care for their parents (cf. Luk 9:61). However, Jesus’ call to followship superceded every earthly call (cf. Mat 10:37-39; Luk 14:26-35). This statement would have shocked the rabbis.
This is another example of one word with two connotations (like “life” [psuch] in Luk 9:24). Here the word “dead” refers to the spiritually dead (cf. Eph 2:1) and the physically dead. The death is related to their lack of response to Jesus’ words and call.
Luk 9:60 “go and proclaim everywhere the kingdom of God” These imperatives show the mandate of the Great Commission ministry (cf. Luk 24:47; Mat 28:18-20; Act 1:8). The self-centered life of the fall (cf. Genesis 3) is replaced by the kingdom-centered, Spirit-filled, service to others. Jesus’ followers are to mimic Jesus’ actions (cf. Luk 8:1; Luk 9:6). He sent out the Twelve (Luke 9) to preach, as well as the Seventy (Luke 10).
Luk 9:62 What a shocking statement! The Kingdom is ultimate! It must take priority over every aspect of self and culture. Followship with God in Christ is the only worthy goal. Keep focused!
In ancient times plowing with an animal held two dangers of not staying focused on the ground ahead:
1. One could hit a rock or root and damage the plow.
2. One could plow a crooked row and cause loss of crop.
Again this type of call for priority discipleship cannot be used in every family issue. We all live in families and are called on to act responsibly toward them (cf. 1Ti 5:8). John was told to care for Jesus’ mother (cf. Joh 19:26), which he did until her death in Palestine; then John went to Asia Minor. Jesus’ statements are hard-hitting priority truths, but they must not be pushed so as to damage other Scriptural truths.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
as they went = in (Greek. en. App-104.) their going.
a certain man. A scribe (Mat 8:19)
Lord. Om. L T Tr. [A] WI R.
Fuente: Companion Bible Notes, Appendices and Graphics
57-62.] Matthew (Mat 8:19-22) relates the contents of Luk 9:57-60, but at a totally different period of our Lords ministry, viz. His crossing the lake to go to Gadara. It is quite impossible to decide which Evangelist has placed the incidents in their proper chronological place. When we once begin to speculate on such things, it is easy to find a fitness, on whichever side of the argument we range ourselves. Only (see notes on Matt.) we must not adopt the wretched subterfuge of the harmonists, and maintain that the two events took place twice, each time consecutively, and each time with the same reply from our Lord.
Fuente: The Greek Testament
Luk 9:57. And it came to pass, that, as they went in, the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.
He was a volunteer; but his zeal was too hot to hold out long. He had never fully known what following Christ meant, so he came forward without a thought.
Luk 9:58. And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man, hath not where to lay his head.
He did not reckon on such hard fare as that, to lie hard, and live hard; so we hear no more of him. That is would-be follower number one.
Luk 9:59. And he said unto another, Follow me.
Not a volunteer this time; but one actually called by Christ, and commanded to come, a conscript, as it were.
Luk 9:59. But he said, Lord, suffer me first to go and bury my father.
We do not even know that his father was dead. He would like to stop at home till the old man was ready to be buried.
Luk 9:60. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.
When Christ wants men to go upon his errands, they must make no excuses. The Kings business requireth haste. The Kings commands are peremptory. Other people could bury the dead; let them do it. They were not alive unto this holy ministry; they would therefore be doing right in stopping to bury the dead. When Christ says to a man, Follow me, he must not let even the tenderest relationship detain him, or the most proper duties stand in the way of the highest duty. That is would-be follower number two. We hear no more of him.
Luk 9:61. And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.
Lord, I will follow thee; but I must have time. I want a little allowance, and a permit to leave home. I will follow thee; but let me first go and bid them farewell, which are at home at my house. It might be a long distance; and as it was now Christs time to send out the seventy, they must go at once, or not at all. This man intends to wait till he has gone, perhaps, fifty miles home, and back again.
Luk 9:62. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.
You must go at once when you have orders to go, and not even the courtesies of life, or the fondnesses of affection, may make you disobey the command of the Captain. It would be a pretty thing, in the day of battle, if the soldiers came to the general, and one said, I must go back to bury my father, and another said, I cannot fight, for I want to go and bid farewell to my mother. The country would soon be in a desperate state for want of soldiers; and the great King, whose war is more important than any other, will not have for soldiers those who talk in this fashion. So, you see, there are three would-be followers gone; but there are at least seventy faithful followers left, as the next chapter shows. Our third reading will be at the end of the Gospel according to Matthew.
This exposition consisted of readings from Luk 4:16-30; Luk 9:57-62; and Mat 28:16-20.
Fuente: Spurgeon’s Verse Expositions of the Bible
[57. , a certain man said unto Him) Three persons are recorded in this place as having been stirred up to follow Christ, of whom the two first, who had been mentioned already by Matthew (ch. Mat 8:19-22), are, now that the suitable occasion presents itself (ch. Luk 10:1, which follows immediately after), joined to a third, who has been adopted (enrolled) by Luke among the number of the Seventy, as we may conjecture.-Harm., p. 388.]
Fuente: Gnomon of the New Testament
Luk 9:57-62
2. THE COST OF DISCIPLESHIP
Luk 9:57-62
57 And as they went on the way,-Mat 8:19 calls this man “a scribe”; he said that he would follow Jesus wherever he. would go. There is a certain kind of zeal in the proposition of this man which is to be commended; but it does not sound like one who had carefully counted the cost. It may be that the scribe was looking for a life of ease and comfort in following a teacher of such power and popularity; however we know that Jesus impressed upon him the fact that it was not an easy life to follow him. It seems that this man regarded Jesus as the Messiah, but, like his disciples in general, had wrong conceptions of the nature of the kingdom of God.
58 And Jesus said unto him,-Jesus knew the measure of the scribe’s enthusiasm; he knew that the scribe did not appreciate the full meaning of his own words. Jesus pictured to him the extreme condition that might be imposed upon one who would be his disciple. “The foxes have holes” means that they had a lurking hole or place to which they could go for safety and for rest. “The birds of the heaven have nests,” which means that they had a place to roost and rest at night. But in contrast to the foxes and the birds, “the Son of man” did not have any place “to lay his head.” Jesus often speaks. of himself as the “Son of man.” Others do not speak of him as such; they do not refer to him as “the Son of Man,” but Jesus frequently uses that term with respect to himself. It may be that Jesus had reference to the fact that the Jews were seeking to destroy him; that there was no place where he could go for rest or safety from the scheming and plotting Jews.
59, 60 And he said unto another, Follow me.-The scribe volunteered an offer to follow Jesus, but in this instance Jesus commands this one to follow him. Mat 8:21 does not give the command of Jesus to follow him, and seems to make this man also volunteer instead of responding to a command. There is no contradiction between the two records. The man excused himself by requesting that he be allowed sufficient time to bury his father. One of the problems of life is the relation of duties to each other, which comes first. The burial of one’s father was a sacred duty (Gen 25:9), but this man is to learn that the first duty that man owes is his duty to God. It is not known that this man’s father was dead at this time; many think that he wanted to wait and take care of his father, and after his father died then he would give all of his time to following Jesus. This is probably the meaning; Jesus means to teach that there is nothing that should come between one and his obedience to God; that the first and highest and most important duties of all are those which we owe to God.
61, 62 And another also said, I will follow thee,-This case is like the first , this man volunteers to follow Jesus. Luke is the only one that records this case. This man had something that he wanted to come “first”; he wanted to bid farewell to those who were at his house. Within itself that was a good thing to do, but he needed to know that he must put the things of God “first.” Perhaps he meant that he would like to have a formal parting with his friends by setting a feast; however it does not matter what his motive was, he is to learn the lesson that nothing can come first but God and his work. This is a lesson that many need to learn today. Jesus answered this one by quoting an old proverb taken from agricultural life: “No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.” It has always been the ambition of the plowman to run a straight furrow; in order to do this one must look straight forward; he must look to the things which are in front. Looking back would be fatal to a plowman in running a straight furrow. This is a very vivid picture; while engaged in labor, the plowman must keep his eye clear and straightforward. The application that Jesus makes is clear and simple.
Fuente: Old and New Testaments Restoration Commentary
Chapter 62
A Fake Disciple And Two Misguided Preachers
The first two of these men are mentioned by Matthew as well (Mat 8:19-21). The third is mentioned by Luke alone. The fact that Luke was inspired to give us these three men and our Lords conversations with them in this particular place, and the fact that the three are lumped together is not accidental. The Holy Spirit has given us these three, brief conversations; and he has given them to us in this particular context for specific reasons, to teach us specific lessons.
If we would understand the lessons taught in this short paragraph, we must not fail to see the context in which it is given and keep it in mind. The Lord Jesus had just finished instructing his disciples about serving him (Luk 9:43-50; Luk 9:55). Then we are told that he set his face stedfastly to go up to Jerusalem to die as our Substitute (Luk 9:51). The Lord Jesus had just announced his mission in this world, saying, The Son of man is not come to destroy mens lives, but to save them (Luk 9:56). And he was about to send out seventy of his disciples to preach the gospel (Luk 10:1). But just before he sends out the seventy to proclaim the gospel of his grace, Luke tells us about the Masters conversation with these three men. His purpose in doing so is obvious: If we would follow Christ, if we would serve him, we must do so wholeheartedly, with singleness of mind and clarity of purpose.
A Fake Disciple
Here is a man who volunteers to become one of Christs disciples (Luk 9:57-58). Matthew gives us just a little bit more information about him than Luke. Matthew tells us that this man was a scribe (Mat 8:19-20).
He was a very religious man, a scribe, a man who spent his life in the scriptures; but he was a lost man. Judging purely from the Lords reply to his bold, confident declaration, this man had the idea in his head that it would be to his advantage to be numbered among the Lords disciples. He seems to have thought to himself, If this man is the Christ, if he is going to Jerusalem to establish his kingdom, I dont want to be left out and miss the great opportunity of being a part of his royal court.
He made a big, presumptuous promise. And it came to pass, that, as they went in the way, going up to Jerusalem, where it was commonly thought the Messiah would first appear in his glory, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.
At first glance, this would seem to be a very good thing. After all, this is what all believers must do. All who are Christs are people who follow the Lamb wherever he goes (Rev 14:4). They willingly follow him. Whether through rain or fire, whether into prison or into death, they follow him. They are resolutely determined to do so.
The poor man, blinded by his religion, as well as by his own depraved heart, had no idea what is involved in following Christ. He did not ask. He did not care. He was not concerned about what it means to be a follower of Christ. He was only concerned about what he could gain by following him. Besides, he was quite confident that he was up to the task, whatever it might be.
Frequently, we meet with men and women just like this scribe. They are very quick to declare, I will. They will make their declaration publicly and confidently, just like this scribe. I will follow Christ, no matter what. But like this scribe, they speak rashly, without consideration, and speak amiss. They stand up and say, I now give my heart to the Lord.
How often we hear preachers urging people to give their hearts to Christ. Indeed, we must give our hearts to him; but salvation does not come by us giving our hearts to him. Salvation comes by him giving grace to us, by which we are constrained to give our hearts to him. Salvation comes by Christ giving you something, not by you giving him something.
This poor scribe, like all men are naturally, was a will worshipper. He thought salvation could be his by the mere exercise of his will. He thought his decision to follow Jesus would make him part of the Kingdom of God. He thought his decision would open the door of heaven. He made a big promise. He was very confident that he could keep his promise. But he was totally ignorant of the things of God. Like Nicodemus, he could neither see, nor enter into the Kingdom of God, because he had not been born again.
The fact that this man was a fake disciple is obvious, because those things that are both essential to and vital parts of faith in Christ were missing.
It is a fact, plainly revealed in scripture, that no one can come to Christ until Christ first comes to him (Joh 6:44). This man came to the Lord physically, but not spiritually. He came in word, but not in heart. He came outwardly, but not inwardly. I will make no attempt to say whether he was sincere or purely hypocritical. The fact is, he could not come and did not come to Christ in saving faith. He had no divine call. He was not taught of God. There is no indication that he had experienced any conviction of sin, righteousness and judgment. He made no confession of sin, no cry for mercy, no plea for grace, and expressed no need of Christ.
This scribe simply decided he would join the Jesus club, become a promise keeper, and get in on a good thing. He did not need grace. He was very confident he could follow Christ anywhere, through anything. After all, he had made his decision! But his decision could not change his heart (Rom 9:16).
Look at our Lords answer to this scribe and learn the lesson taught in it. The path of faith in Christ is the costly, painful path of self-denial. And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head (Luk 9:58).
Foxes have holes in which to bear their young, and birds have nests in which to lay and hatch their eggs; but the Lord Jesus had not even a place in which to lay his head. Though he is Lord of all, in order to save us, the Lord Jesus Christ sacrificed his very life, laid down everything (2Co 8:9; Php 2:5-8). If we would follow him, we must count the cost; and, counting the cost, we must willingly lay down our lives, lose our lives to him (Luk 14:25-33).
Misguided Loyalty
And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God (Luk 9:59-60). Here is a preacher with misguided loyalty. If we only had Lukes account, we could not be certain about the fact that this man was already one of the Lords disciples; but Matthew tells us plainly that this man was already a disciple (Mat 8:21).
The man had been called. He was one of those like Matthew, Peter, James and John to whom the Lord Jesus had come, to whom he had said, Follow me. Being called, he was a believer. He was a true disciple. He was, in fact, one of those whom the Lord Jesus was about to send out as a gospel preacher. It seems that he was willing to go, and wanted to go; but he desired deferment for a while, because he had another, more pressing, more important responsibility. Before he could go out preaching, he must first take care of his familys needs. He said, Lord, suffer me first to go and bury my father.
Perhaps he was, as many think, saying, Lord, let me first take care of my aging father until he dies. Then I will go. Perhaps, as our version suggests, he was saying, Lord, my father has just died. Let me go home and bury him, and I will go. Either way, his request seems very honourable. After all, a man is responsible to honour his parents. Funerals are important. It is always proper to show respect for others. It is always proper to take care of personal responsibilities.
Why, then, did the Lord Jesus respond to this mans request the way he did? Let the dead bury their dead: but go thou and preach the kingdom of God.
The Lord was simply saying this: There are others who can and will take care of that matter. You have more important things to do. There are other people to bury your father. I have called you and sent you to preach the gospel.
Many good men, men who know, believe, and preach the gospel spend far too much time and energy burying the dead instead of preaching the gospel. Without question, there are lots of dead people who need burying; but there are plenty of dead people to bury them. Those who have been called of God to preach the gospel must never be turned aside from their calling. Family, friends and neighbours may not (almost certainly will not) understand such devotion to Christ and his cause. But those who are called and sent of God to preach the gospel must not allow concern for the welfare of their families to interfere with obedience to God. If I am Gods servant, serving the interests of his Kingdom and his glory, he will take care of those things that concern me concerning my family and its welfare.
No man can serve God on his terms. Sadly, there are many who attempt to do so, and pretend to do so; but the fact remains: no man can serve God on his terms! There are many who attempt to serve Christ with divided loyalties, like the man in our text, attempting to be part-time preachers, attempting to both follow Christ and pursue the cares of the world. They are willing to be preachers. They are willing to serve Christ. But they put off their service to Christ, dividing their time and energy between Christ and other matters of concern and responsibility. They fail to understand, or refuse to obey the scriptures. Those who are called of God to preach the gospel must give themselves entirely to the work of the gospel ministry: to prayer, to study and to preaching (1Ti 4:12-16).
If the Lord God has called me to preach the gospel, if Christ has sent me to serve his Kingdom, he will take care of my affairs. He is honour bound to do so (Exo 34:23-24; Luk 22:35). Matthew Henry wrote, The way of duty is the way of safety. If we serve God, he will preserve us; and those that venture for him shall never lose by him. While we are employed in Gods work, and are attending upon him, we are taken under special protection, as noblemen and members of parliament are privileged from arrests. If I feed Gods family, he will feed mine. If I serve his house, he will serve mine. If I protect his children, he will protect mine. If I provide for his, he will provide for mine (2Ti 2:4).
Looking Back
And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God (Luk 9:61-62). Here is a preacher who put his hand to the plough and looked back.
This mans conduct stands here as a warning to all to whom God has given the privilege of preaching the gospel. Because of the context in which this is found, I am confident this man, like the one before him and those following in chapter 10, was a man sent out by the Lord Jesus to preach the gospel. The lesson taught in these two verses is to be applied in its strictest sense to all who are sent of God to this blessed work. The lesson is clear: We cannot serve Christ with divided hearts!
This man appears to have had a divided heart. He wanted both the ease and joy of other men and the nobility of preaching the gospel. He seems to have looked upon the work of the ministry as a sacrifice rather than a privilege. He seems to have been willing to expose himself to the strongest temptation possible to turn him aside from the work to which he had been called.
This mans conduct stands as a warning to all who follow Christ. We cannot serve Christ with divided hearts! Those who look back to the world, like Lots wife looked back to Sodom, betray something in themselves that wants to go back! Be warned. Christ will not share his throne with anyone, not even with our dearest relatives. He requires our hearts. He must be first. Abraham had to leave his father and his fathers house, for Christs sake. When he tried to both follow Christ and stay with his father, God killed his father. Moses had to forsake the woman who raised him as her own son, for Christs sake. God forced him to choose between pleasing his wife, or obeying him (Exo 4:24-26; Pro 4:20-23; Pro 23:17-18; Pro 23:23; Pro 23:26). We cannot serve Christ with divided hearts!
After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Go your ways: behold, I send you forth as lambs among wolves. Carry neither purse, nor scrip, nor shoes: and salute no man by the way. And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house
Fuente: Discovering Christ In Selected Books of the Bible
a certain: Exo 19:8, Mat 8:19, Mat 8:20, Joh 13:37
Reciprocal: Luk 18:22 – and come Phi 2:21 – all Jam 2:5 – Hath not Rev 14:4 – which follow
Fuente: The Treasury of Scripture Knowledge
8
See the comments at Mat 8:19-20.
Fuente: Combined Bible Commentary
THE passage of Scripture we have just read is a very remarkable one. It contains three short sayings of peculiar solemnity, addressed by our Lord Jesus Christ to three different persons. We know nothing of the names of those persons. We know nothing of the effect which our Lord’s words produced upon them. But we need not doubt that each was addressed in the way which his character required, and we may be sure that the passage is specially intended to promote self-inquiry.
The first of these sayings was addressed to one who offered to be a disciple unconditionally, and of his own accord. “Lord,” said this man, “I will follow thee whithersoever thou goest.”-That offer sounded well. It was a step in advance of many. Thousands of people heard our Lord’s sermons who never thought of saying what this man said. Yet he who made this offer was evidently speaking without thought. He had never considered what belonged to discipleship. He had never counted the cost. And hence he needed the grave reply which his offer called forth:-“Foxes have holes, and birds of the air have nests, but the Son of man hath not where to lay his head.” He must weigh well what he was taking in hand. He must not suppose that Christ’s service was all pleasure and smooth sailing. Was he prepared for this? Was he ready to “endure hardness”? (2Ti 2:3.) If not, he had better withdraw his application to be a disciple.
Let us learn from our Lord’s words on this occasion, that He would have all who profess and call themselves Christians reminded that they must carry the cross. They must lay their account to be despised, and afflicted, and tried, like their Master. He would have no man enlisted on false pretenses. He would have it distinctly understood that there is a battle to be fought, and a race to be run,-a work to be done, and many hard things to be endured,-if we propose to follow Him. Salvation He is ready to bestow, without money and without price. Grace by the way, and glory in the end, shall be given to every sinner who comes to Him. But He would not have us ignorant that we shall have deadly enemies,-the world, the flesh, and the devil, and that many will hate us, slander us, and persecute us, if we become His disciples. He does not wish to discourage us, but He does wish us to know the truth.
Well would it have been for the Church if our Lord’s warning had been more frequently pondered! Many a man begins a religious life, full of warmth and zeal, and by and bye loses all his first love, and turns back again to the world. He liked the new uniform, and the bounty money, and the name of a Christian soldier.-He never considered the watching, and warring, and wounds, and conflicts, which Christian soldiers must endure. Let us never forget this lesson. It need not make us afraid to begin serving Christ, but it ought to make us begin carefully, humbly, and with much prayer for grace. If we are not ready to take part in the afflictions of Christ, we must never expect to share His glory.
The second of our Lord’s sayings is addressed to one whom He invited to follow Him. The answer He received was a very remarkable one. “Lord,” said the man, “suffer me first to go and bury my father.”-The thing he requested was in itself harmless. But the time at which the request was made was unseasonable. Affairs of far greater importance than even a father’s funeral demanded the man’s immediate attention. There would always be plenty of people ready and fit to take charge of a funeral. But there was at that moment a pressing want of laborers to do Christ’s work in the world. And hence the man’s request drew from our Lord the solemn reply,-“Let the dead bury their dead, but go thou and preach the kingdom of God.”
Let us learn, from this saying, to beware of allowing family and social duties to interfere with our duty to Christ. Funerals, and marriages, and visits of courtesy, and the like, unquestionably are not in themselves sinful. But when they are allowed to absorb a believer’s time, and keep him back from any plain religious duty, they become a snare to his soul. That the children of the world, and the unconverted, should allow them to occupy all their time and thoughts is not wonderful. They know nothing higher, and better, and more important. “Let the dead bury their dead.”-But the heirs of glory, and children of the King of kings, should be men of a different stamp. They should declare plainly, by their conduct, that the world to come is the great reality which fills their thoughts. They should not be ashamed to let men see that they have no time either to rejoice or to sorrow like others who have no hope. (1Th 4:13.) Their Master’s work waits for them, and their Master’s work must have the chief place in their hearts. They are God’s priests in the world, and, like the priests of old, their mourning must be kept carefully within bounds, (Lev 21:1.) “Weeping,” says an old divine, “must not hinder working,” and mourning must not be allowed to run into excess.
The third of our Lord’s sayings in this passage was addressed to one who volunteered to follow Him, but marred the grace of His offer by interposing a request. “Lord,” he said, “I will follow thee; but let me first go bid them farewell which are at home at my house.”-The answer he received shows plainly that the man’s heart was not yet thoroughly engaged in Christ’s service, and that he was therefore unfit to be a disciple. “Jesus said unto him, No man having put his hand to the plough, and looking back, is fit for the kingdom of God.”
We learn from this saying that it is impossible to serve Christ with a divided heart. If we are looking back to anything in this world we are not fit to be disciples. Those who look back, like Lot’s wife, want to go back. Jesus will not share His throne with any one,-no, not with our dearest relatives. He must have all our heart, or none. No doubt we are to honor father and mother, and love all around us. But when love to Christ and love to relatives come in collision, Christ must have the preference. We must be ready, like Abraham, if needs be, to come out from kindred and father’s house for Christ’s sake. We must be prepared in case of necessity, like Moses, to turn our backs even on those who have brought us up, if God calls us, and the path is plain.
Such decided conduct may entail sore trials on our affections. It may wring our hearts to go contrary to the opinions of those we love.-But such conduct may sometimes be positively necessary to our salvation, and without it, when it becomes necessary, we are unfit for the kingdom of God. The good soldier will not allow his heart to be entangled too much with his home. If he daily gives way to unmanly repinings about those he has left behind him, he will never be fit for a campaign. His present duties-the watching, the marching, the fighting,-must have the principal place in his thoughts. So must it be with all who would serve Christ. They must beware of softness spoiling their characters as Christians. They must endure hardness, as good soldiers of Jesus Christ. (2Ti 2:3.)
Let us leave the whole passage with many searchings of heart. The times are undoubtedly much changed since our Lord spoke these words. Not many are called to make such real sacrifices for Christ’s sake as when Christ was upon earth. But the heart of man never changes. The difficulties of salvation are still very great. The atmosphere of the world is still very unfavorable to spiritual religion. There is still need for thorough, unflinching, whole-hearted decision, if we would reach heaven. Let us aim at nothing less than this decision, Let us be willing to do anything, and suffer anything, and give up everything for Christ’s sake. It may cost us something for a few years, but great will be the reward in eternity.
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Notes-
v57.-[A certain man said.] Matthew tells us that this man was a scribe. This offer appears to have been made at an early period of our Lord’s earthly ministry. (Mat 8:19.) Luke mentions it in this place, because it is his habit to relate events in groups, and not in strict chronological order. See Luk 1:3, and the note thereon.
v58.-[Foxes have holes, &c.] This expression throws strong light on the poverty and lowliness in which our Lord was pleased to pass the time of His ministry.
Let our Lord’s reply to this man’s offer be carefully noted. Both here and elsewhere we find Him putting forward prominently the cross which must be borne, if the man becomes a Christian. The conduct of those ministers and Christians who keep back the trials of Christianity from inquirers, and suppress the cross in order to swell the ranks of their own sect, or party, or congregation, is very unlike the conduct of Christ. To obtain adherents to our ranks by incorrect and partial statements, is a procedure to which no Christian should ever condescend. Better a small congregation honestly obtained, than a large one gathered by false representations.
v59.-[First to go and bury my father.] There is probably more implied in this expression than at first sight appears. It means something more than merely attending the funeral of a deceased parent.
Theophylact and Pellican think that it means, “to take care of a father until he is dead,” and that it implies a wish to attend upon an aged father during all the infirmities of his latter days, until he was released by death.
Heinsius thinks that there is a reference to the many tedious and superstitious practices of the Jews in connexion with deaths and funerals, such as a seven days’ lamentation before the burial of a father, and a year’s special mourning after his funeral.
There is some probability in both these opinions.
v60.-[Let the dead bury their dead.] The first word, “dead,” in this expression,, means the “spiritually dead,” the second the “naturally dead.” The meaning evidently is, that funerals may be safely left to those who, being without spiritual life themselves, attach importance to all ceremonies and customs belonging to this life, and are sure to attend to them.
[Go thou and preach.] It is not unlikely that this command to go and preach was delivered just before our Lord selected the seventy preachers mentioned in the next chapter. If this man had been ready he might have been one of the seventy.
v61.-[Bid…farewell.] The Greek word so translated is peculiar. In Mar 6:46, it is rendered “sent away;” in Luk 14:33, it is “forsaketh;” but in Act 18:18, Act 18:21, and 2Co 2:13, it is “taking leave,” and “bidding farewell.”
Heinsius thinks that it should be translated, “suffer me first to go and give my commands” to them at home, as if the man was about to die, or take a long journey.
It is probable, that, like the expression, “bury my father,” more is implied than appears. Had the desire to bid farewell been like the simple wish of Elisha, “to kiss his father and mother,” when Elijah called him, our Lord would hardly have said what He did. (1Ki 19:20.) It is evident at any rate that our Lord saw the man’s heart was more at his home than at his work.
v62.-[Fit for the kingdom.] In this proverb the Greek word rendered, “fit,” is remarkable, and only used here and Luk 14:35, and Heb 6:7. It means literally, “well-placed,” or “well-disposed.” It implies that a man wanting to go home to take leave of his friends is not rightly disposed for Gospel work, any more than a man looking behind him is rightly placed for ploughing.
Let it be noted in the whole passage, that both in the second and third cases the grand fault manifestly was the desire to do something “first,” (Luk 9:59, Luk 9:61) before doing Christ’s work.
Fuente: Ryle’s Expository Thoughts on the Gospels
Luk 9:57. As they went in the way. Quite indefinite.
A certain man. According to Matthew the man was a scribe. The indefinite form permits us to suppose that the conversation is placed by Luke out of its proper chronological order. But this position shows that Luke did not regard any of these questioners as called to be Apostles. Lange conjectures this. See further on Mat 8:19-22.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. A person resolving to follow Christ, a good resolution if made deliberately and wisely, not for sinister ends, or secular advantages, which it is to be feared was the case here, by our Saviour’s answer; for, says he, Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head.
As if Christ had said, “My condition in the world is very poor, I have no house of residence that I call my own; the birds of the air have their fixed nests, and the beasts of the earth have their dens and holes, but I have no fixed habitation; therefore if you think to follow me for the sake of worldly advantage, you will find yourself greatly disappointed.”
Learn hence, that such men will find themselves miserably mistaken, and greatly disappointed, who expect to gain any thing by following of Christ, but their souls’ salvation. It was a common opinion among the Jews, that the disciples of the Messiah should get wealth and honor by following him.
It is likely what this person said proceeded from this opinion; accordingly Christ discourages him from such expectation, by laying before him his mean, poor, and low condition, in which he was to be followed by his disciples; as if Christ had said, “If you expect temporal advantages by following of me, you will be much mistaken, for I have nothing I can call my own.”
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 9:57-62. And it came to pass as they went in the way This and the following seem to be the same occurrences with those mentioned by Matthew, which took place as Christ was in the neighbourhood of Capernaum, going from that town to the shore, where he proposed to embark, in order to cross the lake, and not on his way to Jerusalem through the country of the Samaritans. See notes on Mat 8:19-22. And Jesus said to him, The foxes have holes, &c. Jesus, knowing that the man proposed to himself riches and honours in the expected kingdom of the Messiah, thought fit to make him sensible of his mistake. As if he had said, Understand the terms: consider on what conditions thou art to follow me. He said to another, Follow me About the same time, our Lord meeting with one who had often attended him, and thereby showed an inclination to become his disciple, he ordered him to disengage himself altogether from worldly affairs and follow him; but he said, Lord suffer me first to go and bury my father The man excused himself on pretence that he was bound in duty to wait on an aged father, till he should pay him the last office in his burial. Jesus said, Let the dead bury their dead Let those who are dead in sin, or who are so immersed in worldly affairs that they are dead to God and divine things, employ themselves in committing to the dust their deceased friends and relatives. But go thou and preach the kingdom of God It is justly observed by Dr. Doddridge, that, as our Lord called him now to follow him, we must conclude that this commission which he gives him to preach was not directly to be put in execution. The circumstance was plainly extraordinary, and might turn on reasons unknown to us. Christ might, for instance, foresee some particular obstruction that would have arisen from the interview with his friends at his fathers funeral, which would have prevented his devoting himself to the ministry; to which he might refer in saying, Let the dead bury their dead. And another also said, Lord, I will follow thee Unto a third, who of his own accord offered to follow him, if he would allow him to go home and take leave of his family, Jesus gave such an answer as teaches us that no domestic affair should hinder the care of our salvation; that the calls of religion are so very pressing, that they admit of no delay or excuse whatsoever; and that all who set themselves to seek the welfare of their souls should pursue the work assiduously, without looking carelessly around them, as if they neglected what they were doing. He said unto him, No man having put his hand to the plough, &c., is fit for the kingdom of God Either to receive and become a subject of it, or to preach it. Hesiod has given it as the character of a good ploughman, that, he keeps his mind intent on his work, that he may make a straight furrow, and does not allow himself to gaze about on his companions. Our Lord, on the like obvious principles, may use the phrase of one that looks behind him while his hand is on the plough, as a kind of proverbial expression for a careless, irresolute person, who must be peculiarly unfit for the Christian ministry. How happy had it been for Christs church had this lively admonition been regarded, without which it is impossible, , to divide, or rather direct the word of truth aright, 2Ti 2:15.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2. The Three Disciples: Luk 9:57-62.
Two of these short episodes are also connected in Matthew (Matthew 8); but by him they are placed at the time when Jesus is setting out on His excursion into Decapolis. Meyer and Weizscker prefer the situation indicated by Matthew. The sequel will show what we are to think of that opinion.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
LXXVII.
AS TO SACRIFICE FOR CHRIST’S SERVICE.
(Samaria. Probably September, A. D. 29.)
cLUKE IX. 57-62.
c57 And as they went on the way [the way through Samaria to Jerusalem], a certain man said unto him, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, The foxes have holes and the birds of the heaven have nests; but the Son of man hath not where to lay his head. 59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto [442] him, Leave the dead to bury their own dead; but go thou and preach the kingdom of God. [For comment upon similar language see pp. 341, 342.] 61 And another also said, I will follow thee, Lord; but first suffer me to bid farewell to them that are at my house. 62 But Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. [Comparing Luke with Matthew, as indicated above, we find that Matthew gives two and Luke three proposals to follow him, and that they differ widely as to the time. It is likely that the first instance occurred where Matthew places it, and the last two occurred where Luke places them, and that each Evangelist borrowed an item from another period and joined it to his incident because of the similarity of the subject. But as such proffers of discipleship may have been very common, the incidents may be entirely different. The teaching of the last incident is that at a command of Christ all conflicting obligations must be set aside.]
[FFG 442-443]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
CHAPTER 28
JESUS HOMELESS
Mat 8:1-22, & Luk 9:57-62. And it came to pass, they journeying on the way, a certain one said to Him, I will follow Thee whithersoever Thou mayest go, Lord; and Jesus said to him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where He may lay His head. With the exception of the great Mediterranean plain, the plain of the Jordan, and many beautiful plains in the highlands, of which Esdraelon, between Mt. Gilead and the mountains of Gilboa, containing twelve thousand acres, is the largest, all Palestine consists of rich mountains, abounding in caves, dens, and holes. Hence it is a great place for wild animals, and especially the fox i.e., the jackal a larger species than the American. I saw a number of them in my travels. Hence the familiarity of the illustration. When our Lord was rejected at Nazareth, His native city, He migrated to Capernaum, on the northern coast of the Galilean Sea, and, as it is believed, made Peters house His home, as He says here, having none of his own. This was quite a bluff to the enthusiastic disciple, calculated to do him good by testing his faith. And he said to another, Follow Me. And he said, Lord, permit me first, having gone away, to bury my father. This is an Oriental expression, not altogether unheard of in this country; not signifying that the father was already dead, but was probably old, and this man felt it his duty to stay with him till he died. And Jesus said unto him, Let the dead bury their dead; but having come away, preach the kingdom of God. The Bible abounds in enigmatical statements in order to quicken our intellects and inspire investigation, much to our profit. The simple meaning of this statement is, Let the spiritually dead bury the physically dead, and you come along and preach. The sinners are always ready to bury the dead, and do it as well as we can, while they are utterly incompetent to the great and infinitely important work of preaching the gospel. And another said, I will follow Thee, Lord; but first let me go and bid my home-folks adieu. And Jesus said to him, No one, putting his hand to the plow, and looking back, is fit for the kingdom of God. The plows in that country have but one handle. Consequently it is utterly impossible to run one of them in the right place and look back. We should all profit by this response. We have no time to waste in the useless ceremonies of paying a valedictory visit to the homefolks. One hundred thousand people die every day, as we fear most of them unprepared. O what a havoc is hell making on this poor lost world! So we have no time to wait, tinkering round home, bidding kindred and friends farewell. Write them a postal card that you are gone to Africa, and embark on the first ship.
Fuente: William Godbey’s Commentary on the New Testament
Luk 9:57-62. Aspirants to Discipleship (Mat 8:19-22*),Lk.s setting is preferred by some to Mt.s, and his version of the second case (Luk 9:59 = Mat 8:21) in which Jesus begins, and the man is not yet a disciple, is certainly better, with its addition Go thou and publish, etc. The third instance is peculiar to Lk. It reminds us of Elishas call by Elijah, 1Ki 19:20, but a greater than Elijah is here. Luk 9:62 is a great saying which has had incalculable influence.
Fuente: Peake’s Commentary on the Bible
9:57 {13} And it came to pass, that, as they went in the way, a certain [man] said unto him, Lord, I will follow thee whithersoever thou goest.
(13) Those who follow Christ must prepare themselves to endure all discomforts.
Fuente: Geneva Bible Notes
2. The importance of self-denial 9:57-62 (cf. Matthew 8:19-22)
Luke turned from a presentation of people who rejected Jesus to one in which three individuals wanted to become His disciples. Each of them underestimated the degree of commitment that Jesus required. Jesus’ words clarify the cost of discipleship (cf. Luk 9:23-26). Note the recurrence of the key word "follow" in Luk 9:57; Luk 9:59; Luk 9:61. The first two incidents evidently happened during Jesus’ ministry in Galilee (cf. Mat 8:18), and perhaps the third one did too. Luke probably grouped them here because they all deal with the same issue that Luke developed in this context, namely, discipleship.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Matthew wrote that the man was a scribe (Mat 8:19), but Luke generalized the reference, probably so every reader could identify with the man. The man professed willingness to follow Jesus anywhere as His intimate disciple. Jesus did not rebuke him but clarified for him what that would involve so he could count the cost intelligently. He would need to be willing to accept homelessness, physical discomfort, other privation, and rejection. Jesus’ disciples had experienced these things traveling through Samaria (Luk 9:51-56). By using the title "Son of Man" Jesus heightened the irony of His sufferings. If the Son of Man experienced these things, how much more would His disciples.