{"id":25347,"date":"2022-09-24T11:03:28","date_gmt":"2022-09-24T16:03:28","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-962\/"},"modified":"2022-09-24T11:03:28","modified_gmt":"2022-09-24T16:03:28","slug":"exegetical-and-hermeneutical-commentary-of-luke-962","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-962\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Luke 9:62"},"content":{"rendered":"

And Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. <\/i><\/b><\/h3>\n

60<\/strong>. No man having put his hand to the plough<\/em> ] He who would make straight furrows must not look about him (Hesiod, Works and Days,<\/em> 11. 60). The light ploughs of the East, easily overturned, require constant attention.<\/p>\n

fit<\/em> ] Rather, well-adapted. By way of comment see Luk 17:32<\/span>; Psa 78:9<\/span>; Heb 10:38-39<\/span>. The general lesson of the section is, Give yourself wholly to your duty, and count the cost, Luk 14:25-33<\/span>. Christ cannot accept ‘a conditional service.’ Neither hardship, nor bereavement, nor home ties must delay us from following Him. Is it more than a curious accident that the last four incidents illustrate the peculiarities of the four marked human temperaments the Choleric (Luk 9:51-56<\/span>); the Sanguine (Luk 9:57-58<\/span>); the Melancholic (Luk 9:59-60<\/span>); the Phlegmatic (Luk 9:61-62<\/span>)?<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

No man, having put his hand … – <\/B>To put ones hand to a plow is a proverbial expression to signify undertaking any business. In order that a plowman may accomplish his work, it is necessary to look onward – to be intent on his employment – not to be looking back with regret that he undertook it. So in religion. He that enters on it must do it with his whole heart, He that comes still loving the world – still looking with regret on its pleasures, its wealth, and its honors – that has not wholly forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God. How searching is this test to those who profess to be Christians! And how solemn the duty of all people to renounce all earthly objects, and to be not only almost, but altogether, followers of the Son of God! It is perilous to tamper with the world – to look at its pleasures or to seek its society. He that would enter heaven must come with a heart full of love to God; giving all into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is everything or nothing. He that is not willing to sacrifice everything for the cause of God, is really willing to sacrifice nothing.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Verse 62<\/span>. Put his hand to the plough<\/B><\/I>] Can any person properly discharge the work of the ministry<\/I> who is engaged in secular<\/I> employments? A farmer<\/I> and a minister<\/I> of the Gospel are incompatible characters. As a person who holds the plough<\/I> cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said: “He who thinks it necessary to cultivate the favour of the world is not far from betraying the interests of God and his Church.” Such a person is not fit<\/I>, , properly disposed<\/I>, has not his mind properly directed<\/I> towards the heavenly inheritance, and is not fit<\/I> to show the way to others. In both these verses there is a plain reference to the call of Elisha. See 1Kg 19:19<\/span>, c.<\/P>

<\/P>

1. CONSIDERING the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth<\/I>, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the first<\/I> must have admirers<\/I>, and the latter, imitators<\/I>. Christianity, as it is generally exhibited, has little attractive in it and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully<\/I>.<\/P>

<\/P>

2. It is natural for man to wish to do the work of God in his own spirit; hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man<\/I> the government of the world, in a short time, not only sects<\/I> and parties<\/I>, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider that his work can never be done but in his own spirit.<\/P>

<\/P>

Since the notes on Matthew were published, I have received from Granville Sharp<\/I>, Esq., a short Treatise, entitled, Remarks on an<\/I> important Text<\/I>, (viz. Mt 16:18<\/span>,) which has long been perverted by the Church of Rome<\/I>, IN SUPPORT OF HER VAIN AND BANEFUL PRETENSIONS TO A SUPERIORITY OR SUPREME DOMINION OVER ALL OTHER EPISCOPAL CHURCHES.<\/P>

<\/P>

As I should feel it an honour to introduce the name of such a veteran in the cause of religion, liberty<\/I>, and learning<\/I>, into my work, so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most Anti-christian doctrine.<\/P>

<\/P>

“And I also say unto thee, That thou art PETER; and upon this<\/I> ROCK<\/I> I will build my Church, and the gates of hell shall not prevail against it.” Mt 16:18<\/span>.<\/P>

<\/P>

“The Greek word (Petros<\/I> or Peter<\/I>) does not mean a <\/I> rock<\/I>, though it has, indeed, a relative meaning<\/I> to the word , a rock<\/I>; for it signifies only a little piece of a rock<\/I>, or a stone<\/I>, that has been dug out of a rock<\/I>; whereby the dignity of the real foundation<\/I> intended by our Lord, which he expressed by the prophetical figure of Petra<\/I>, (a rock<\/I>,) must necessarily be understood to bear a proportionable superiority of dignity and importance above the other preceding word, Petros<\/I>; as petra<\/I>, a real rock<\/I>, is, comparatively, superior to a mere stone<\/I>, or particle from the rock<\/I>; because a rock<\/I> is the regular figurative<\/I> expression in Holy Scripture for a Divine Protector<\/I>: Jehovah (is) my rock<\/I>, (2Sa 22:2<\/span>, and Ps 18:2<\/span>). Again, , my God<\/I> (is) my rock<\/I>; (2Sa 22:2<\/span>, and Ps 18:2<\/span>); and again, , and who<\/I> (is) a rock except our God<\/I>? 2Sa 22:32<\/span>.<\/P>

<\/P>

“Many other examples may be found throughout the Holy Scriptures; but these six alone are surely sufficient to establish the true meaning of the figurative expression used by our Lord on this occasion; as they demonstrate that nothing of less importance was to be understood than that of our Lord’s own Divine divinity<\/I>, as declared by St. Peter in the preceding context – ‘Thou art the<\/I> Christ, the Son of the living God!’<\/I><\/P>

<\/P>

“That our Lord really referred to this declaration of Peter<\/I>, relating to his own Divine dignity<\/I>, as being the true rock, on<\/I> which he would build his Church<\/I>, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the stone<\/I> (, petros<\/I>) and the rock<\/I>, (, petra<\/I>,) by the accurate grammatical terms in which both these words are expressly recorded<\/I>. (For whatsoever may have been the language in which they were really spoken<\/I>, perhaps in Chaldee<\/I> or Syriac<\/I>, yet in this point the Greek record<\/I> is our only authoritative instructer.) The first word, , being a masculine<\/I> noun, signifies merely a stone<\/I>; and the second word, , though it is a feminine<\/I> noun, cannot signify any thing of less magnitude and importance than a rock<\/I>, or strong mountain of defence. The true meaning<\/I> of the name was at first declared by our Lord to be Cephas, a stone<\/I>; and a learned commentator, Edward Leigh, Esq., asserts that , doth always signify a STONE,<\/I> never a rock<\/I>. Critica Sacra, p. 325.<\/P>

<\/P>

“With respect to the first. – The word , petros<\/I>, in its highest figurative sense of a stone<\/I>, when applied to Peter<\/I>, can represent only one<\/I> true believer, or faithful member of Christ’s Church, that is, one<\/I> out of the great multitude of true believers in Christ, who, as figurative stones<\/I>, form altogether the glorious spiritual building of Christ’s Church, and not<\/I> the foundation<\/I> on which that Church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to God<\/I>, or to Christ alone<\/I>, as I have already demonstrated by several undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a stone<\/I>, (, but not ,) yet, whenever this figurative expression is applied to him, it is always with such a clear distinction of superiority<\/I> over all other figurative stones<\/I> as will not admit the least idea of any vicarial stone<\/I> to be substituted in his place; as, for instance: He is called ‘the head stone of the<\/I> corner<\/I>,’ (Ps 118:22<\/span>,) ‘in Zion a precious corner stone<\/I>,’ (Isa 28:16<\/span>,) by whom alone the other living stones of the spiritual house<\/I> are rendered ‘acceptable to God<\/I>;’ as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the Churches dispersed throughout Pontus, Galatia,<\/I> Cappadocia, Asia<\/I>, and Bithynia<\/I>; wherein he manifestly explains that very text of Isaiah, as follows: – ‘Ye also<\/I>,’ (says the apostle,) ‘as living stones, are built up a spiritual house, a<\/I> holy priesthood, to offer up spiritual sacrifices ACCEPTABLE TO<\/I> GOD, BY<\/I>‘ (or through) ‘JESUS CHRIST<\/I>.’ (1Pe 2:5<\/span>). Thus plainly acknowledging the true foundation<\/I>, on which the other living<\/I> stones<\/I> of the primitive catholic Church<\/I> were built, in order to render them ‘acceptable to God<\/I>,’ as ‘a holy priesthood<\/I>.’<\/P>

<\/P>

And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah:-‘Wherefore<\/I> also<\/I>,’ (says he, 1Pe 2:6<\/span>), ‘it is contained in the Scripture, Behold, I lay in Sion a CHIEF CORNER STONE, elect, precious; and<\/I> he that believeth on him<\/I>‘ ( , on him<\/I>, that is, on Jesus<\/I> Christ<\/I>, the only<\/I> CHIEF CORNER STONE) ‘shall not be confounded.<\/I> Unto you, therefore, which believe’<\/I> (he) ‘IS PRECIOUS<\/I>,’ (or, an<\/I> honour<\/I>; as rendered in the margin,) ‘but unto them which be<\/I> disobedient<\/I>‘ (he is, , also) ‘the stone which the builders<\/I> disallowed, the same<\/I>‘ (, for there is no other person that can be entitled to this supreme distinction in the Church) ‘is<\/I> made the HEAD OF THE CORNER<\/I>.’<\/P>

<\/P>

“From this whole argument of St. Peter, it is manifest that there cannot be any other true head of the Church<\/I> than Christ himself; so that the pretence for setting up a vicarial head on<\/I> earth<\/I>, is not only contrary to St. Peter’s instruction to the eastern Churches, long after Christ’s ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth<\/I> as the Roman pretender) is equally contrary to our Lord’s own instruction to his disciples (and, of course, also contrary to the faith of the true primitive catholic Church<\/I> throughout the whole world) when he promised them, that, ‘Where<\/I> two or three are gathered together in my name<\/I>‘ (said our Lord JESUS, the true rock<\/I> of the Church) ‘there am I in the midst of<\/I> them<\/I>,’ Mt 18:20<\/span>.<\/P>

<\/P>

“So that the appointment of any ‘vicar on earth<\/I>,’ to represent that rock<\/I> or eternal head of the Church<\/I> whose continual presence<\/I>, even with the smallest congregations on earth, is so expressly promised<\/I>, would be not only superfluous<\/I> and vain<\/I>, but must also be deemed a most ungrateful affront<\/I> to the benevolent Promiser<\/I> of his continual<\/I> presence; such as must have been suggested by our spiritual enemies<\/I> to promote an apostasy from the only sure <\/I> foundation<\/I>, on which the faith, hope<\/I>, and confidence<\/I> of the true catholic Church<\/I> can be built and supported!<\/P>

<\/P>

“Thus, I trust that the true sense of the first noun, , a<\/I> stone<\/I>, is here fairly stated; and also, its relative meaning<\/I> to the second noun, , a rock<\/I>, as far as it can reasonably be deemed applicable to the Apostle Peter<\/I>.<\/P>

<\/P>

“And a due consideration also of the second noun, , a rock<\/I>, will produce exactly the same effect; that is, it will demonstrate that the supreme title of the rock<\/I>, which, in other texts of Holy Scripture, is applied to Jehovah<\/I>, or God<\/I>, alone, (as I have already shown,) most certainly was not intended by our Lord to be understood as applicable to his disciple Peter<\/I>; but only to that true testimony which St. Peter<\/I> had just before declared, concerning the Divine dignity of the Messiah – ‘Thou art the Christ,<\/I> the Son of the living God<\/I>.’<\/P>

<\/P>

“I have already remarked that (a rock) is a feminine<\/I> noun; and a clear distinction is maintained between , the masculine<\/I> noun, in this text, and the said feminine<\/I> noun , the rock<\/I>, by the grammatical terms in which the latter, in its relatives<\/I> and articles<\/I>, is expressed, which are all regularly feminine<\/I> throughout the whole sentence; and thereby they demonstrate that our Lord did not<\/I> intend that the new appellation<\/I>, or nominal distinction, which he had just before given to Simon, (viz. , the masculine<\/I> noun in the beginning of the sentence,) should be construed as the character of which he spoke in the next part of the sentence; for, if he had really intended that construction, the same masculine<\/I> noun, , must necessarily have been repeated in the next part of the sentence with a masculine<\/I> pronoun, viz. , instead of , the present text; wherein, on the contrary; not only the gender is changed from the masculine<\/I> to the feminine<\/I>, but also the figurative character itself, which is as much superior, in dignity, to the Apostle Simon<\/I>, and also to his new appellative , as a rock<\/I> is superior to a mere stone<\/I>. For the word cannot signify any thing more than a stone<\/I>; so that the popish application to Peter<\/I>, (or ), as the foundation of<\/I> Christ’s Church<\/I>, is not only inconsistent with the real meaning of the appellative which Christ, at that very time, conferred upon him, and with the necessary grammatical construction of it, but also with the figurative importance of the other word, , the rock<\/I>; , ‘upon this rock<\/I>;’ the declared foundation of the Church, a title of dignity, which (as I have already shown by several texts of Scripture) is applicable only to God<\/I> or to Christ<\/I>.<\/P>

<\/P>

“And be pleased to observe farther, that the application of this supreme title (the rock<\/I>) to Peter, is inconsistent (above all) with the plain reference to the preceding<\/I> CONTEXT; made by our Lord in the beginning of this very verse-‘AND I ALSO say unto <\/I> thee<\/I>‘ – which manifestly points out (both by the copulative ‘and<\/I>,’ and the connective adverb ‘also<\/I>‘) the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord’s Divine dignity in the preceding sentence – ‘Thou art the<\/I> Christ, the Son of the living God<\/I>;’ and thereby demonstrates that our Lord’s immediate reply (‘AND I ALSO SAY unto thee<\/I>, c.) did necessarily include this declaration of Peter<\/I>, as being the principal object of the sentence – the true foundation<\/I>, or rock<\/I>, on which alone the catholic Church<\/I> can be properly built because our faith in Christ<\/I> (that he is truly ‘the Son of the living God<\/I>‘) is unquestionably the only security or rock<\/I> of our salvation.<\/P>

<\/P>

“And Christ<\/I> was also the rock even of the primitive Church of Israel; for St. Paul testifies, that ‘they<\/I>‘ (i.e. the hosts of Israel) ‘did all drink of that spiritual drink: for they drank of<\/I> that spiritual ROCK that followed them, and that ROCK was CHRIST<\/I>,’ 1Co 10:4<\/span>. And the apostle, in a preceding chapter, (1Co 3:11<\/span>), says, ‘Other foundation can no man lay than that is laid, which is<\/I> JESUS CHRIST<\/I>.’<\/P>

<\/P>

“In the margin of our English version of 1Co 10:4<\/span>, instead of ‘followed them<\/I>,’ we find, ‘went with them<\/I>;’ which is not only the literal meaning of the Greek<\/I>, ‘followed them<\/I>,’ but it is also unquestionably true that Christ<\/I> was, in a more particular manner, the ROCK of their defence<\/I>, when he ‘followed them<\/I>,’ than when he ‘went before them<\/I>,’ as related in Ex 13:21<\/span>, ‘And the Lord<\/I>‘ (in the Hebrew, expressly, Jehovah<\/I>) ‘WENT BEFORE<\/I> THEM by day in a pillar of a cloud to LEAD THEM the way, and by<\/I> night in a pillar of fire<\/I>,’ c. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military manoeuvres with the two marching armies, as we are informed in the next chapter, Ex 14:19<\/span>. For though, at first, ‘he went BEFORE the camp of Israel<\/I>,’ yet he afterwards ‘removed,<\/I> and went BEHIND them and the pillar of the cloud removed from<\/I> before them, and stood<\/I>‘ (or rather, was stationed<\/I> in the order of marching) ‘behind them<\/I>.’ Which is properly expressed by St. Paul (in the above-cited text, 1Co 10:4<\/span>) as ‘the rock that followed them<\/I>.’ For Christ was more particularly ‘a rock of defence to Israel<\/I>,’ by this changed manoeuvre in following them<\/I>; because he thereby prevented the pursuit of their cruel enemies, the standing armies<\/I> of the Egyptian tyrant.<\/P>

<\/P>

“I must remark, however, that in the text, which is parallel to St. Paul’s testimony that Christ<\/I> was the ROCK which followed<\/I>, viz. Ex 14:19-20<\/span>, Christ is not mentioned under the supreme title of Jehovah<\/I>, (as in the preceding chapter, Ex 13:21<\/span>,) but only as ‘an angel of God<\/I>.’ But the angel appointed to this most gracious and merciful purpose of the Almighty was really of a supreme<\/I> Divine dignity<\/I>, infinitely superior to all other angels<\/I>, For (in another parallel text on the same subject, wherein the title of angel<\/I> is also given, viz. Ex 23:20-23<\/span>,) God declared, saying, ‘My name is in him<\/I>,’ (viz. the name Jehovah<\/I>, signifying all<\/I> time, past, present<\/I>, and future<\/I>, or the eternal Being<\/I>.) ‘Behold<\/I>,’ (said God to the hosts of Israel,) ‘I send AN ANGEL<\/I>‘ (or a messenger) ‘before thee, to keep thee in the way<\/I>,’ (the object of intention before described,) ‘and to bring thee into the place<\/I> which I have prepared. Beware of him<\/I>,’ [or rather, watch<\/I>, (thyself,) or be respectful before him<\/I>, or in his<\/I> presence<\/I>,] ‘and obey his VOICE<\/I>,’ (i.e. the WORD of God<\/I>, the true character of Christ, even before the creation;) ‘provoke him not<\/I>,’ (or rather, murmur not<\/I>, against him,) ‘for he will not pardon your<\/I> transgressions, for MY NAME IS IN HIM<\/I>,’ (not placed upon him<\/I>, as the outward tokens of mere temporary authority are given, to be exhibited like the insignia of nobility, or robes of magistrates, but really ‘in him<\/I>,’ ‘within him,’ i.e. thoroughly included in his personal existence.) ‘But if thou shalt indeed<\/I> obey HIS VOICE<\/I>,’ (i.e. ‘the word of God<\/I>,’ the true figurative character of the Son of God,) ‘and shalt do all that I SPEAK<\/I>,’ (for it is Jehovah<\/I>, the Lord God, that speaketh in Christ,) ‘then<\/I> I will be an enemy to thine enemies<\/I>,’ c. It is therefore unquestionably evident, from the examination of all these texts, that Christ<\/I>, whom St. Paul has declared to be ‘the rock that<\/I> followed<\/I>‘ the Israelites, was also the Lord<\/I>, or Jehovah<\/I>, (as he is expressly called in the first text here cited, Ex 13:21<\/span>,) that ‘went before<\/I>‘ the Israelites ‘by day<\/I>,’ in a pillar of a cloud, to lead them in ‘the way, and by night in a pillar of fire<\/I>,’ c., as expressly declared in the first text cited in this note and, therefore, an attempt to set up any mere mortal man<\/I>, as the rock<\/I> or foundation<\/I> of the true catholic Church<\/I>, must be attributed either to extreme ignorance of the Holy Scriptures, or to extreme wickedness but certainly, also, to the delusions of spiritual<\/I> enemies<\/I>.”<\/P>

<\/P>

That the power of the keys, or of binding and loosing, belonged equally to all the apostles, the author goes on to prove.<\/P>

<\/P>

“But there is a testimony of high authority, which renders it unquestionable that this declaration of our Lord respecting the power of ‘binding and loosing,’<\/I> related ‘to them<\/I>,’ (the other disciples,) ‘as well as to him<\/I>:’ – even another declaration, made by our Lord himself, ‘to his disciples<\/I>,’ respecting the same identical power, which our Lord attributed equally to all the<\/I> disciples<\/I> then present.<\/P>

<\/P>

“The particular discourse of our Lord to which I now refer seems to have been made at Capernaum, after the miracle of the fish (bearing the tribute money in his mouth) which Peter was sent to catch; as related in the 17th chapter of St. Matthew. Mt 17:1<\/span> c. And in the beginning of the very next chapter Mt 18:1<\/span> we are informed as follows: – ‘At the SAME TIME came the disciples unto<\/I> Jesus, saying, Who is the greatest in the kingdom of heaven<\/I>?’ Our Lord’s answer to this question (wherein he urges the necessity of a humiliation like that of little children<\/I>, as the proper disposition to qualify mankind for the kingdom of heaven<\/I>) is continued from the 2d verse to the 14th verse of this chapter Mt 18:2-14<\/span> which shows that the disciples<\/I>, in general, were still present<\/I>, as they would certainly wait for the desired answer to their own question; and then our Lord immediately afterwards proceeded to instruct them (from the 15th to the 17th verse) Mt 18:15-17<\/span> in the general duty of behaviour towards a brother that has trespassed against us. After which our Lord added, (in the 18th verse,) Mt 18:18<\/span> ‘Verily I say unto YOU<\/I>, (, a plural<\/I> pronoun, which must refer unto all the disciples<\/I> that were then assembled,) ‘Whatsoever YE SHALL BIND on earth<\/I>,’ (, a verb in the second person plural<\/I>, plainly including all the disciples<\/I> that were then present,) ‘shall be bound in heaven; and whatsoever YE<\/I> SHALL LOOSE on earth<\/I>,’ (, another plural<\/I> verb,) ‘shall be<\/I> loosed in heaven<\/I>.’<\/P>

<\/P>

“This is exactly the power of the keys<\/I>, which the Church of Rome<\/I> has, most absurdly, attributed to St. Peter<\/I> alone, in order to invest the bishops of Rome<\/I> (on the vain pretence of their being St. Peter’s successors) with an exclusive claim to all these ecclesiastical privileges of binding<\/I> and loosing<\/I>, which our Lord manifestly, in this parallel text, attributed to all his faithful<\/I> apostles<\/I>, without any partial distinction.<\/P>

<\/P>

“But the importance of examining, not only parallel<\/I> texts, but also more particularly the context<\/I>, of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. Mt 16:18-19<\/span>; for we are informed in the very next verse, the 20th, Mt 16:20<\/span> that our Lord ‘THEN charged his disciples<\/I>,’ (, then<\/I>, that is, immediately after his discourse about the rock<\/I> and keys<\/I>,) ‘that they should<\/I> tell no man that he was Jesus the Christ<\/I>;’ manifestly referring to the first circumstance of the context<\/I> concerning himself, viz. the declaration of Peter, ‘Thou art the Christ<\/I>,’ c. (Mt 16:16<\/span>,) in answer to his own question to all the disciples-‘Whom say ye that<\/I> I am<\/I>?’<\/P>

<\/P>

“That this question was not<\/I> addressed to Peter alone<\/I> is manifest by the plural pronoun<\/I> and verb<\/I>, ( ,) ‘Whom say YE<\/I> that I am<\/I>?’ And therefore St. Peter’s answer must be considered as intended not merely for himself, but also for his brethren, the other faithful witnesses of Christ’s miracles and doctrines so that the substance of this answer – ‘Thou art the Christ, the Son of<\/I> the living God<\/I>‘ – must necessarily be understood as the true foundation<\/I> or rock<\/I> of the Catholic Church, revealed to Peter by our heavenly Father, as stated in the 17th and 18th verses. Mt 16:17-18<\/span><\/P>

<\/P>

“This declaration, therefore, that he was the Christ<\/I>, was manifestly the subject of our Lord’s charge to the disciples, that ‘they should tell no man<\/I>;’ that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his discourse. The declaration of Peter, therefore, demonstrated the true<\/I> foundation, or rock<\/I>, of the Church, which (as Christ himself testified) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the context<\/I>, (Mt 16:21<\/span>,) should produce that severe censure against Peter<\/I>, which still farther demonstrated that Peter<\/I> could not be the rock on which Christ’s Church was to be built. (Mt 16:21<\/span>.) ‘From that time forth<\/I>‘ ( ) ‘began Jesus to show unto his<\/I> disciples how that he must go unto Jerusalem, and SUFFER many <\/I> things of the elders, and chief priests, and scribes, and BE <\/I> KILLED<\/I>,’ (all the predicted consequences of his being the<\/I> CHRIST, the character which Peter himself had declared,) ‘and<\/I>‘ (that he should) ‘be raised again the third day. Then Peter took him<\/I>,’ (Mt 16:22<\/span>,) ‘and began to rebuke him, saying, Be it far from thee, Lord<\/I>,’ (or, rather, according to the Greek original, as rendered in the margin-‘Pity thyself, Lord<\/I>‘) – ‘this shall not be unto thee. But he<\/I>‘ (Christ, Mt 16:23<\/span>) ‘turned and said unto Peter<\/I>,’ [ , the same appellative (signifying a stone<\/I>, or a small part of a rock<\/I>) which was given to Peter by our Lord, in the 18th verse: – ‘Get thee behind me, Satan<\/I>, (said our Lord), thou art an offence unto me; for thou savourest<\/I> not the things that be of God; but those that be of men<\/I>.’ Mt 16:18<\/span><\/P>

<\/P>

“Thus a fair examination and comparison of the whole context<\/I>, completely sets aside the vain supposition of the Romish Church<\/I>, that Peter<\/I> was the rock<\/I> of Christ’s Church. And I sincerely hope that a similar attention to this whole context<\/I> may prevent any future attempts, that might otherwise be prompted by the prejudices of Roman Catholics<\/I>, to bring forward again this long-disputed question, on which they have vainly set up the pretended supremacy<\/I> of the Romish Church<\/I> above all other episcopal Churches; and that it may be silenced, and set at rest, for ever hereafter.”<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

62. No man,<\/B> c.As ploughingrequires an eye intent on the furrow to be made, and is marred theinstant one turns about, so will they come short of salvation whoprosecute the work of God with a distracted attention, a dividedheart. Though the reference seems chiefly to ministers, theapplication is general. The expression “looking back” has amanifest reference to “Lot’s wife” (Ge19:26<\/span> and see on Lu 17:32<\/span>).It is not actual return<\/I> to the world, but a reluctance tobreak with it.<\/I> (Also see on Mt8:21<\/span>.)<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

And Jesus said unto him<\/strong>,…. The copulative “and”, is left out in the Vulgate Latin, Syriac, Arabic, and Persic versions:<\/p>\n

no man having put his hand to the plough<\/strong>; or “ploughshare”, as reads the Syriac version; or “plough handle”, as the Persic; referring, as Beza thinks, to the business of Elisha, in 1Ki 19:19<\/span><\/p>\n

And looking back<\/strong>; behind him; for the ploughman ought to look before him, on his plough, and the ground he is ploughing, or he is not fit to be a ploughman; nor will he make proper furrows, or do his work well; and so he that enters upon the ministerial work, and looks back, and engages himself in the affairs of the world, sets his heart on them, and spends his time in them,<\/p>\n

is not fit for the kingdom of God<\/strong>: that is, to preach the kingdom of God, as in Lu 9:60<\/span>. He cannot serve God and mammon, his own interest, and the interest of Christ; he cannot rightly perform the work of the ministry, whilst his thoughts and time are taken up in the affairs of the world.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Having put his hand to the plough <\/B> ( ‘ <\/SPAN><\/span>). Second aorist active participle of <\/SPAN><\/span>, an old and common verb, to place upon. Note repetition of preposition <\/SPAN><\/span> before <\/SPAN><\/span> (plough). This agricultural proverb is as old as Hesiod. Pliny observes that the ploughman who does not bend attentively to his work goes crooked. It has always been the ambition of the ploughman to run a straight furrow. The Palestine fellah<\/I> had good success at it.<\/P>

And looking back <\/B> ( <\/SPAN><\/span>). Looking to the things behind. To do that is fatal as any ploughman knows. The call to turn back is often urgent.<\/P>

Fit <\/B> (<\/SPAN><\/span>). From <\/SPAN><\/span> and <\/SPAN><\/span>=well-placed, suited for, adapted to. “The first case is that of inconsiderate impulse, the second that of conflicting duties, the third that of a divided mind” (Bruce). <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Put his hand to [ ] <\/SPAN><\/span>. Lit., having laid his hand upon. <\/P>

Back [ ] <\/SPAN><\/span>. Lit., to things behind. “The figure is that of a man who, while engaged in labor, instead of keeping his eye on the furrow which he is drawing, looks behind at some object which attracts his interest. He is only half at work, and half – work only will be the result” (Godet). <\/P>

Fit [] <\/SPAN><\/span>. Lit., well – placed : adjusted. ===Luk10<\/span> <\/P>

CHAPTER X <\/P>

1 – 16. Peculiar to Luke.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “And Jesus said unto him,” <\/strong>(eipen de (pros autos ho lesous) “Then Jesus replied directly, personally to him,” in response to his procrastinating excuse, Rom 2:1<\/span>.<\/p>\n

2) “No man, having put his hand to the plough,” <\/strong>(oudeis epibalon ten cheira ep arotron) “No one who puts his hand upon a plough,” who commits himself to start plowing, Luk 14:34-35<\/span>.<\/p>\n

3) “And looking back,” <\/strong>(kai blepon eis ta opiso) “And looking at the things behind,” vacillating, looking back repeatedly, as Israel looked back at the leeks and onions of Egypt, etc., murmuring and complaining, and fell in the wilderness; and as Mark once did, Act 15:37-38<\/span>; 2Ti 4:10-11<\/span>; Psa 106:25<\/span>; Num 11:5<\/span>.<\/p>\n

4) “is fit for the kingdom of God.” <\/strong>(euthetos estin te basileia) “is fit for the kingdom of God,” for service in the labors of the kingdom of God, in that unstable world-loving attitude or disposition, Rom 12:1-2<\/span>; 1Jn 2:17-19<\/span>.<\/p>\n

The First <\/strong>one called spoke on impulse.<\/p>\n

The Second <\/strong>one called yielded to conflicting duties, procrastinated.<\/p>\n

The Third <\/strong>one called lingered with a divided mind.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

62. He who, after having put his hand to the plough, shall look back, is unfit for the kingdom of God. We must carefully inquire what this declaration of Christ means. They are said to look back, who become involved in the cares of the world, so as to allow themselves to be withdrawn from the right path; particularly, when they plunge themselves into those employments which disqualify them to follow Christ. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

(62) No man, having put his hand to the plough . . .<\/strong>The image which our Lord used was, as usual, one that went home to the personal experience of His hearers. They were of the peasant class, and they knew that the eye of the ploughman if he is to do his work well, must look straight before him at the line of the furrow which he is making. To look back, while working, is to mar the work entirely. The man who so looks is therefore, ipso facto,<\/em> disqualified for the work of Gods kingdom.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

62<\/strong>. <\/strong> Put his hand to the plough<\/em> The eastern plough is made of two poles, one of which serves for the horizontal beam drawn by the oxen; and the other, crossing it, serves as a share, being sharpened at the lower end, to penetrate the ground, and as a handle at the upper end, upon which the ploughman grasps with one hand, while with the other he holds, the long goad with which he pricks and spurs his team forward. He must place his whole weight upon the share, in order to force it into the soil, otherwise no furrow will be produced. The Saviour uses the term hand <\/em> in the singular, because the plough is held with but a single hand. <\/em> And the inclination of the whole body utterly forbids the looking back so as to prevent the devotion of the entire man, with all his force, to the onward work. Such is the image by which the Christian’s zeal, not only as a minister, but as a private man, is pictured by Christ himself. The spiritual ploughman who applies not hand, body, and eye to the work, will make no furrow, will sow no seed, will gather no harvest. He is not fit for the kingdom of God. It is not merely that he may not turn back or withdraw his hand. There must be no back glances of his eye, no turning of his head, but the forward throw of the man with all his might. It was by such a winnowing that our Lord selected his Seventy. How hardly did even they fulfil the high office.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘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.” ’<\/p>\n

Jesus’ reply reflects the fact that Elisha had been a ploughman when Elijah called him, and he had slaughtered his oxen to feed the needy before following Elijah fully. Jesus is probably here warning the young man that he may say Goodbye to his family but must make sure that he ‘burns his boats’ like Elisha did. If he would be fit for the Kingly Rule of God he must not look back. He too must rid himself of his plough. For no one who is two minded is fit for it. It may include the thought that the ploughman who is always looking back will never plough a straight furrow. He is thus of little use to God.<\/p>\n

Alternately he may be thinking in terms of the ploughman as an essential part of obtaining a harvest and simply be saying that one called to plough so as to reap a harvest for the Kingly Rule of God is of no use if he is constantly looking back.<\/p>\n

These examples of the calling of other disciples, two of which are also found in Matthew, confirm that Jesus was intending a wider ministry than that of just the twelve. We are not therefore now surprised to learn of the ministry of the seventy. We could have surmised some such thing even if Luke had not told us about it.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Luk 9:62<\/span><\/em><\/strong>. <\/strong>No man, <\/em><\/strong>&c.<\/strong> 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 principle, 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 forthe Christian ministry; or he might allude to Lot’s wife, whose looking back <\/em>is explained by Philo to imply an immediate regard to the riches of this world, and attachment to family-connections, so as to make us indifferent to the life of God in the soul, the great duties of morality, and the cause of religion. How happy had it been for the church of Christ, had this lively admonition been regarded; without which it is impossible to divide, <\/em>or rather direct, the word of truth aright,<\/em> 2Ti 2:15<\/span>. See Ch. Luk 17:32<\/span>. See also Hesiod’s weeks <\/em>and days, <\/em>lib. 2: Luk 9:6<\/span> <\/p>\n

Inferences <\/em>drawn from Luk 9:51-56<\/span> of this chapter.The time now drew on, in which Jesus must be received up: Calvary is in his passage to mount Olivet. He must be lifted up to the cross, thence to ascend into his heaven. Yet this comes not into mention; as if all the thoughts of death were swallowed up in this victory of our Lord over death, He stedfastly set his face to go to Jerusalem. <\/em>Well did he know the plots and ambushes that were there laid for him, and the bloody issue of those designs; yet will he go, resolved for the worst. It is wise to send our thoughts before us, to grapple with those evils which we know must be encountered: the enemy is half overcome, for whom we are well prepared; and the strongest mischief may be counteracted by a seasonable previous resolution. <\/p>\n

The way from Galilee to Judea lay through the region of Samaria, if not through the city. Christ, now towards the end of his ministry, could not but be attended by a multitude of followers. Purveyors therefore and harbingers were necessary to procure lodgings and provision for so large a troop: some of his own retinue are appointed to this service. He who could have commanded the angels, sues to Samaritans for house-room and food. He that filled and comprehended heaven, seeks for shelter in a Samaritan cottage. How can we either neglect means, or despise homeliness, when thou, the God of all the world, wouldst stoop to the suit of so poor a provision!
No nations were mutually so hateful to each other as the Samaritans and the Jews; the looking towards Jerusalem <\/em>in order to go there to worship, was therefore found sufficient cause of repulse: no enmity, alas! is so desperate as that which arises from matters of religion; and agreement in some points, where there are differences in the main, does but advance hatred the more. <\/p>\n

Which now are we to think most strange,to hear the Son of God sue for a lodging, or to hear him repulsed. And even upon such a denial, can we help wondering to hear the two angry disciples return to their Master on so fiery an errand, Lord, wilt thou that we command fire, <\/em>&c.? <\/p>\n

These sons of thunder <\/em>would instantly become lightning. Whether as being kinsmen or disciples, their zeal could not brook so harsh a refusal: naturally perhaps more hot than their companions, they now thought their piety bade them be impatient. Oh what a change did the spirit of Christ soon work upon them! <\/p>\n

Observe we their progress; a respectful preface led on a faulty suit; faulty, both in presumption, and in a desire of private revenge. Master, wilt thou, <\/em>&c.? We do not hear them say, “Master, will it please thee, who art the sole Lord of the heavens and the elements, to command,”but Wilt thou that we command? <\/em>As if, because they had received power over diseases, and unclean spirits, therefore heaven and earth were at their beck and controul. But it is the fashion of our bold nature, when much is given, still to challenge more; and where we find ourselves graced with some abilities, to flatter ourselves with the faculty of large increase. <\/p>\n

Had these disciples, indeed, either said or meant, “Master, if it be thy pleasure to command us to call down fire from heaven, we know thy word shall enable us to do what thou requirest; if the words be ours, the power shall be thine,” this had been modest; but now the act had in it both cruelty and private revenge; and their zeal in general was not more worthy of praise, than their fury now of censure.
That fire should fall down from heaven upon men, is a fearful thing even to think of, and has not been often done. It was done in the case of Sodom, when those five unclean cities burned with the unnatural fire of hellish lust; it was done also repeatedly at the suit of Elijah; and it was done, in a height of trial, to that great pattern of patience, the patriarch Job: <\/em>we find it no more, and tremble at these instances which we meet with. <\/p>\n

But besides the dreadfulness of the judgment itself, who can help trembling at the thought of the suddenness of this destruction, which sweeps away both body and soul in an unprepared state; and this heavenly flame enkindles that of hell!
Thus inconceivably heavy was the revenge; but what was the offence? had these Samaritans reviled Christ and his train; had they violently assaulted him; had they followed him with stones in their hands, and blasphemies in their mouths, it had been just provocation perhaps to considerable indignation. But now their wrong was only negative; They received him not; <\/em>so that their rejection was but a mere inhospitality to a guest most odious from national disgust;and yet, no less revenge will serve these zealous disciples than fire from heaven. <\/p>\n

Who will hesitate to say for you, ye Sons of Zebedee, <\/em>that it was not spleen but zeal that urged so fearful a suggestion? your indignation was raised, to see the great Prophet and Saviour of the world so unkindly repulsed; yet will not all this excuse you from a rash cruelty; from an inordinate and excessive rage. <\/p>\n

Even the best heart, if not fully on its guard, and watching unto prayer, may easily miscarry by a well meant zeal; no affection is either more necessary, or better accepted, when duly exercised; but there is nothing so bad as the corruption of the best things; and rectified zeal is not more commendable and useful, than inordinate and misguided zeal is hateful and dangerous. Fire is a necessary and beneficial element; but nothing more dreadful than fire, when raging and misplaced.
And thus it is that zeal sometimes turns to murder!and then, they that kill you, shall think that they do God service. <\/em>Sometimes it turns to frenzy, sometimes to rude indiscretion. Wholesome and blessed is the zeal which is well grounded, and well governed; grounded upon the word of truth, not upon unstable fancies; governed by wisdom, charity, and holy lovewisdom to avoid rashness and excess,charity to avoid giving just offence. <\/p>\n

No motion can want a pretence to countenance it. “Elias did so; why not we? he was a holy prophet; the occasion, the place differs not much; there wrong was offered to a servant, here to his Master; there to a man, here to a God-and-man; if Elias then did it, why not we?” There is nothing more perilous than to draw all the actions of holy men into examples; there must be much caution used in our imitation of the best patterns, whether of persons or things, if we would avoid the charge of servile indiscretion; or sinful absurdity.
The faults of uncharitableness cannot be swallowed up in zeal. Here our Lord turns back, and frowns on his furious suitors with a concise but sharp rebuke. Ye know not what spirit ye are of. <\/em>Another man would not perhaps have felt it; a disciple’s heart could not but be sensible of its force. The spirit of Elias is that which they want to assume and imitate; they shall now know the greatness of their error. How would they have hated to conceive, that any other than God’s spirit had incited them to this passionate emotion! but they shall now be convinced that it was wrought by the very evil spirit, whom they most zealously professed to abhor. <\/p>\n

It is far from the good spirit of God to stir up any man to private revenge, or thirst of blood; not an eagle’s <\/em>but a dove’s <\/em>was the shape wherein he chose to appear: neither wouldst thou, O God, be in the whirlwind, <\/em>or in the fire; but in the soft, still, small voice. O Saviour, why do we then seek any precedent, but him whose name we challenge? <\/p>\n

Those that would imitate God’s saints in singular actions, as in the instance before us, must see that they go upon the same grounds. Without the same spirit, and the same warrant, it is either mockery or a sin to make them our patterns. Their Master, and not Elias, is the only fit exemplar for his disciples: The Son of man came not to destroy men’s lives, but to save them. <\/em>Then are our actions and intentions warrantable and praise-worthy, when they accord with his. O Saviour, when we look into thy sacred acts and monuments, how many a life do we find, which thou didst preserve from perishing! some that had perished, by thee recalled; but never any by thee destroyed. How then can we enough love and praise thy mercy, O thou Preserver of men! how should we imitate thy saving, thy beneficent Spirit, exercised towards us! especially, when we call to mind, that the more we can help to save, the nearer we approach to thee, who camest to save us all;that the more destructive and merciless we are, the more we resemble him who is Abaddon,<\/em>a murderer from the beginning!<\/em> <\/p>\n

REFLECTIONS.<\/strong>1st, Our Lord having called his twelve apostles to closer attendance upon himself, that they might be qualified for the work in which he designed to employ them, now sends them forth in his name, and invests them with miraculous powers, as a proof of their divine mission. <\/p>\n

1. He directs them what <\/em>to say and do. The subject of their preaching must be the gospel of the kingdom; and by their beneficent acts of healing men’s bodies, they would not only confirm, but recommend also their doctrine to men’s souls. <\/p>\n

2. He directs them how <\/em>to go on this errand. They must make no preparation for the journey; but in their fishers’ garments, without change of raiment, without money, or provision, they must go forth trusting in divine Providence for the supply of all their wants; taking up their quarters with the first family who should receive them, and abiding in the same house during their stay, to avoid all appearance of fickleness or nicety. But if any refused them a welcome entertainment, leaving that city to its fate, they need only shake off the dust of their feet, and that should stand as a testimony against them on the aweful day of judgment for rejecting the gospel. <\/p>\n

3. They immediately obeyed, and executed their commission; for every gracious soul delights to be employed for Christ, and runs at his command.
4. Herod the tetrarch was exceedingly perplexed and terrified at the reports which on this occasion reached his ears. The country rang with the miracles performed by Jesus and his apostles, and people offered various conjectures concerning this great personage; who not only wrought such wonders himself, but was able to communicate this extraordinary power to others. Some said it was John revived; others that Elias was come, the expelled forerunner of the Messiah; others, that one of the old prophets was risen again. Herod’s guilty conscience smote him, justly fearing that the murdered Baptist was indeed risen, or some more mighty instrument of God to avenge his quarrel; and he desired to see him.<\/em> <\/p>\n

2nd, When they had finished their work, they returned to give their master an account. He is the chief shepherd to whom we are all responsible. The remembrance that we must appear before him shortly to answer for our ministry, should quicken our diligence. Christ took them for a while into a retirement: he is a good master, and desires not to weary out his servants: rest after labour is needful. But the people, eager to hear and be healed, broke in upon their retirement; and Jesus, unwearied in labours of love, preached to them, as usual, the gospel of the kingdom, and healed their diseases. He is so gracious, that none who come to him with their complaints shall be in any wise cast out. Yea, he not only feeds their souls with heavenly manna, but their bodies with miraculous food: five thousand men, besides women and children, are made to feast on five loaves and two small fishes. This miracle is recorded by all the evangelists, and affords us still food for our faith. (1.) In times of want and distress, our care must be cast on the Lord; he feedeth the hungry. (2.) If we have but little, yet let us not fear to divide our morsel with the poor; like the widow’s cruse, it shall not be diminished hereby. (3.) When we look up to heaven for a blessing from God, though we by our sins have forfeited all title to our creature comforts, in Christ Jesus they will be restored to us; and then when we eat and drink, it will be to the glory of God.
3rdly, Christ having dismissed the multitude whom he had fed, retired with his disciples, to pray with them, and for them, as the master of this little family, and to teach us in our houses to follow his example. And when he had finished, we are told,
1. The inquiries <\/em>that he made concerning the general opinion formed of him. The disciples informed him that the people were divided in sentiment: some said he was John, revived; others, Elias; others, one of the old prophets risen again. On putting the question to them, what they thought of him, Peter, the spokesman for his brethren, declared their faith in him as the Christ of God. He said the truth; but as it was not proper that this should be publicly and expressly urged, lest tumults should ensue among the people who expected a temporal Messiah, he at present enjoined them silence on this head, till the great day of his resurrection should manifest the glory of his character. <\/p>\n

2. The warning <\/em>that he gave them of his own sufferings and death; and this he immediately adds after the confession they had made of him as the Messiah, in order to prepare them for what might stagger them if it came upon them unawares, and to correct the common prejudices concerning the Messiah’s temporal kingdom, which they, as well as their countrymen, had imbibed. <\/p>\n

3. The admonitions <\/em>that he gave them of the sufferings they must expect to endure for his sake. Instead of the ambitious hopes which they entertained, they must prepare by a course of habitual self-denial for the hardships and persecutions that they would be called to endure in his service, and be ready to take up every cross which in the way of their duty should be laid upon them; even, if need be, that of martyrdom itself. They might be tempted, indeed, by the terrors of suffering, or the allurements of the world, to save their lives by base compliances, but this was the way assuredly in eternity to lose what they meant to preserve; whilst a bold and faithful profession, though it exposed them even to death, would be recompensed with a better life in the eternal world. If they were unfaithful and apostatized, nothing could balance their loss; the gain of the whole world would be no compensation for the perdition of an immortal soul: and if they were ashamed of, and disowned him, their Master, the consequence would inevitably be, that they must be disowned by him, when in his own glory, <\/em>(as God over all blessed for ever, and as Mediator,) and in his Father’s glory, <\/em>as having all power in heaven and earth delegated to him; and in the glory of his holy angels, <\/em>the attendants of his triumphs, and the spirits that minister before his throne, he shall appear to judge the world. Note; <\/em>The realizing views of a judgment-day are powerfully effectual to engage the believer to take up every cross, to hesitate at no loss, shame, or suffering, for Christ’s sake. He knows that these shall finally prove the eternal gain, the immortal honour of every faithful soul. <\/p>\n

4. The encouragement <\/em>that he suggests for his disciples’ support. Some of them then present should live to see the kingdom of the Messiah erected, in defiance of all opposition; his gospel spread through the earth, and condign vengeance executed on the Jewish people their persecutors and his murderers. It is a comfort to every suffering but faithful saint of God, that the time is short; in a moment he shall be triumphant over every foe. <\/p>\n

4thly, The history of the transfiguration was recorded in the other evangelists. Some circumstances are added by St. Luke.
1. Christ went up into the mountain to pray, and then his glory broke forth, which should be an engagement and encouragement to us to maintain communion with God in prayer; since by such approach to him the glory of transforming grace is derived from him, and we become changed into his image.
2. Moses and Elias appeared in glory, <\/em>as all Christ’s faithful saints shall shortly do. They spake of his departure, his exodus, in allusion to the departure of Israel from Egypt; so happy an exit was Jesus shortly to make from this miserable world to the land of eternal rest and blessedness. The prophets had foretold his sufferings, and they talk with him on this subject; the time being at hand, and Jerusalem the place where he must be put to death. The way to glory lies through the grave; in our happiest days on earth this should be ever in our view; and this will reconcile us to all the horrors of death, when we consider it as opening the door of eternal life. <\/p>\n

3. The disciples were heavy with sleep; probably it was night, and they had been wearied with the labours of the day: but when they were awake, they beheld their Master and his two attendants beaming with irradiation, and bright as the light. Note; <\/em>By our drowsy frame of spirit we are ready to lose many of those glorious visits from above, with which the watchful and praying saints of God are favoured. <\/p>\n

4. Peter, charmed with the vision, is for taking up his abode there, and proposes erecting three tabernacles, not knowing what he said. <\/em>The saints of God who have once quitted this miserable abode, wish not again to take up their dwelling here; they have an infinitely nobler place, a house not made with hands, eternal in the heavens. <\/p>\n

5. Fear seized them, as the bright cloud, the emblem of the divine presence, overspread them, and separated Moses and Elias from their view; but the voice of God silenced their fears, enjoining them with solemn attention to hear and obey his well-beloved Son. <\/em>If he be with us, and we are following his revealed word, we need not be dismayed by any cloud which may come over us; he will bring us safely through. <\/p>\n

6. The apostles kept the vision close, and told no man in those days, <\/em>as Jesus had commanded them. The relation would meet with readier credence after his resurrection, for which time it was reserved. <\/p>\n

5thly, It seems that Jesus and his three disciples continued all night on the mountain. The next day, descending to the multitude, he found his presence greatly needed. The people eagerly ran to him, and the father of a poor lunatic child earnestly besought that help from him, which his disciples had in vain attempted to give. The case was very afflictive: he was an only child, <\/em>and was fearfully torn by the malicious spirit. What a mercy that we are not left to his power! what an invaluable privilege that we have the almighty Jesus near, to whom we can apply, and who is able to save to the uttermost. Rebuking the unbelief of that perverse generation, particularly of the scribes and Pharisees, who began to insult over the disciples, he gives them a convincing proof that his arm is not shortened, nor his power abated. With a word the raging devil is dispossessed, and the child is delivered to his father perfectly cured. <\/p>\n

6thly, The works of the Lord are great, and worthy of our admiration.
1. This miracle filled the people with amazement at the mighty power of God. <\/em>His hand herein evidently appeared. Is any soul <\/em>recovered from Satan’s power? much more may we say, This is the finger of God. <\/em>Though it is through faith, we must ascribe to him all the glory from the beginning to the end. <\/p>\n

2. Christ informs the disciples of his approaching sufferings. They were very backward to receive what was so contrary to their ideas of the Messiah’s kingdom, and so destructive of the ambitious hopes that they had entertained. Therefore he prefaces his discourse with a solemn warning to them deeply to consider and carefully to remember what he said; but they understood not his meaning, blinded by their prejudices, and afraid to ask him, lest they should be reproached with their dulness, or meet the same reproof as Peter had before received, if they presumed to raise objections. Note; <\/em>The plainest truths, when we are under the power of prejudice, are mistaken or perverted. <\/p>\n

3. All that they heard had no effect upon them to cure their aspiring views. They disputed among themselves as they travelled, who should have the first post of honour in that temporal kingdom which they expected. Jesus knew the subject of their reasoning, and, by a most apposite emblem of a little child, teaches them the only spirit and temper which would make a soul truly great in the eyes of God. So meek, so lowly, so free from ambition, envy, and malice, should they be; delighting in, and receiving with warmest affection, all who shewed such a childlike temper: and every kindness shewn to such persons, he tells them, he would receive as done to himself; yea, God the Father would regard it with highest approbation, and reward them. Note; <\/em>(1.) Jesus is the searcher of hearts; our thoughts are known to him; we need keep a strict guard over them. (2.) Nothing is more contrary to the spirit of a disciple of the lowly Jesus, than the affectation of earthly grandeur and the pride of life. <\/p>\n

4. Christ checks the party-spirit which appeared in John and others of the disciples. John had forbad one whom he saw casting out devils in the name of Jesus, because he followed not with them; and for this probably expected his Master’s approbation: but Christ saith, Forbid him not, for he that is not against us, is for us. <\/em>Though he may not join us, if he concur in carrying on the same design, he is to be encouraged rather than silenced. Note; <\/em>Though others follow not exactly our mode of worship, or refuse to join in our communion, let us not therefore stamp them as heretical or schismatic, and oppress or silence them. Do they labour to pull down Satan’s kingdom, and spread the favour of the Redeemer’s name? then it becomes us therein to rejoice. <\/p>\n

7thly, Nothing is more contrary to the spirit of Christianity, which breathes universal love, than the fury of bigotry and the flames of persecution. We have,
1. Our Lord steadfastly setting his face to go to Jerusalem, which was shortly to be the scene of his sufferings. The time was come, when he should go up from Galilee, to return thither no more till after his resurrection: and this may also figurately refer to his ascension, when he should be received up into glory: and, knowing what sorrows awaited him, with unshaken courage and confidence he went forth to meet them. Note; <\/em>(1.) When sufferings for Christ’s sake stand in the way of duty, like him we should steadfastly set our face to meet them, and neither fail nor be discouraged. (2.) It is a comfort to look forward to the day when all our present troubles shall have an end, and, if faithful, we shall be received up <\/em>to the place whither Jesus is gone before. <\/p>\n

2. As Samaria lay in his way, he sent some of his disciples forward to prepare some refreshment in one of the villages, that he might not be delayed in his journey. But, as there was the most deadly feud between the Jews and the Samaritans about the proper place for worship, each preferring their ownwhen they perceived that Christ and his disciples were bent for Jerusalem, probably to celebrate the feast of tabernacles there, they were incensed against him for thus preferring the temple in mount Zion to theirs on mount Gerizzim, and therefore refused to grant him or his followers any entertainment among them. Note; <\/em>If we be treated with rudeness and incivility, we must remember that our Master was thus used before us. <\/p>\n

3. John and James, fired at this indignity put on their Master, would instantly, with their Lord’s permission, have poured vengeance on the place, consuming them with fire from heaven, as Elias did, 2Ki 1:9-12<\/span>. They knew that, if Christ gave them leave, one word would complete the overthrow of the city, and make it as Sodom and Gomorrah. But he rebukes their fiery spirit, and says, Ye know not what manner of spirit ye are of. <\/em>They seemed to be actuated by zeal for his glory, but really were under the influence of pride, passion, and revenge. How different from that spirit of peace, love, patience, and forbearance, which his gospel breathed! for the Son of man is not come to destroy men’s lives, <\/em>by making his enemies monuments of vengeance, but to save them; <\/em>not only by miracles of healing to cure their bodies, but by all meekness and long-suffering, and every mild and endearing method of grace, to work upon their hearts, and melt them with these coals of love heaped upon them. Note; <\/em>(1.) Many good men have been sometimes carried away by false zeal, and did not perceive the malignity and selfish passions which lurked under the guise of that zeal for God. (2.) The examples of former saints are not to be pleaded as precedents, <\/em>unless the cases be parallel, and we have the same warrant and authority under which they acted. (3.) The religion of Jesus is never to be propagated by fire and sword, but by soft persuasion, and every work and labour of love. Force may make men hypocrites: choice alone can make them Christians. <\/p>\n

4. Christ hereupon patiently put up the affront, and quietly went with his disciples to another village, where they met a more hospitable reception. Note; <\/em>To conquer our own spirit, is a greater victory than to lay our bitterest enemy at our feet. <\/p>\n

8thly, They who would follow Christ, must count the cost, and be ready, without hesitation, to part with all for his sake. We have,
1. The offer of one who, expecting the Messiah was about to set up his kingdom, professes his zeal to serve him, in hopes that he shall be well rewarded for it. But Christ undeceives him. He would meet with none of the honours that he expected, but, on the contrary, innumerable hardships of which he seemed not to be aware. The Son of man, so far from providing for his followers, was more destitute than the foxes of the desert or the fowls of heaven, having neither house nor home. So poor, for our sakes, he became, to teach us contentment in the lowest station of life; never to aspire at this world’s greatness: patiently to submit to every want that we may be called to endure; to expect tribulations; and look for no rest below, till the day comes that we shall rest in the dust, and then enter into the kingdom of God in glory.
2. Another, called to follow Christ, wanted to make excuse, and solicits a delay, urging piety towards an aged parent, and desiring to perform the last offices to him before he commenced Christ’s constant follower. But Christ denies his request: a more urgent duty lay upon him: there were enough of dead sinners to bury the dead corpse; while he, as a living soul, was wanted to preach the everlasting gospel. Note; <\/em>(1.) Delays are dangerous: many a soul has been lost by plausible excuses for withdrawing from present duty, and putting off the concerns of eternity to a more convenient season. (2.) Religion teaches us to shew piety at home, and to requite our parents; but, if the dearest relations in life would divert us from the service of Jesus and his gospel, then we must leave father and mother to follow the Master’s call, and shew our obedience to his commands. <\/p>\n

3. A third person makes a voluntary tender of his service to Christ, and only begs that he may first bid adieu to his friends, and settle his worldly affairs. But Christ, who saw that his heart was entangled with worldly things, lets him know the impossibility of uniting the incompatible services of God and mammon. No man, having laid his hand to the plough, and looking back, is fit for the kingdom of God. <\/em>While he hankers after the world, and parts from it with reluctance, he will not heartily discharge the gospel ministry. Note; <\/em>(1.) Worldly things are the most dangerous snares to draw the heart from Christ: even those that we may lawfully mind, are apt to engage unlawful and inordinate affections after them. (2.) When we have once set our faces heavenward, let us never look back. Remember Lot’s wife. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

DISCOURSE: 1511
AGAINST A DISPOSITION TO RELINQUISH THE LORDS SERVICE<\/strong><\/p>\n

Luk 9:62<\/span>. Jesus said unto him, No man having put his hand to the plough, and looking back, is fit for the kingdom of God<\/em>.<\/p>\n

SO infinitely important is the service of God, that nothing can ever justify the withdrawing of ourselves from it, or the relaxing of our diligence in the discharge of our proper office. However innocent any earthly employment may be, yea, however decorous, or even necessary, in its place, it must give way to the more urgent calls of our duty to God. Of this our Lord constantly warned his hearers, in order that they might fully count the cost before they became his followers. His answers to three different persons upon this subject are worthy of our particular attention: to the first, who voluntarily tendered to him his services<\/em>, he replied, that he must expect no worldly advantages in following him, but rather lay his account to meet with poverty and disgrace. In his address to the second, whom he had enjoined to follow him<\/em>, and who wished to defer his obedience till he should have performed the last offices for his deceased father, our Lord required him to leave those offices to others, who were not occupied in higher pursuits, and instantly to comply with the direction given him; because nothing, however proper in itself, should interfere with the execution of a positive command<\/em>. To the last, he gave this caution; that since his earthly relatives would most probably prove a snare to him under his present circumstances, he must make up his mind to forsake all for him; for that a wavering mind would unfit him both for the service of God on earth, and the enjoyment of God in heaven. The request of this last person seems to have brought to our Lords mind the circumstances of Elisha, when he was called to serve Elijah: and it is to Elishas occupation that our Lord alludes in the answer he gave him [Note: 1Ki 19:19-20<\/span>.]. From his words we may deduce two important observations:<\/p>\n

I.<\/p>\n

When we engage in Gods service, we should determine, through grace, to continue in it<\/p>\n

When we put our hand to the plough we engage in Gods service
[It is obvious that, as Gods creatures, and more particularly as redeemed by the blood of his dear Son, we are bound to serve and obey him. Now the obedience which he requires, is, that we renounce the world, and mortify sin, and yield up ourselves to him unfeignedly, and without reserve. And when we begin to make a profession of religion, we do, in fact<\/em>, declare, that henceforth we will walk conformably to the example of Christ, and the precepts of his Gospel. Our very putting of our hand to the plough is, as it were, a public declaration of our intention to prosecute and finish the work assigned us by our divine Master.]<\/p>\n

But it is of no use to begin the Lords work, if we do not resolutely adhere to it
[When first we turn to the Lord, we propose to ourselves two ends, namely, to glorify God, and to save our own souls: and while we continue faithful to our engagements, we find no reason to complain of disappointment. But the very instant we recede from our work, we proclaim, as it were, to all around us, I have tried religion, and found it but an empty name: I have served the Lord, and experienced him to be a hard Master: I have weighed the world and its services in a balance with God and his service; and I bear my testimony, that the world deserves our preference. By such conduct as this a person pulls down all that he has built: he brings incomparably more dishonour to God than ever he brought glory, and sinks his soul into a far deeper condemnation, than if he had never known the way of righteousness [Note: Eze 18:24<\/span>. 2Pe 2:21<\/span>.]. As a man who should begin to plough, would render himself of no use, if he should relinquish his work as soon as he had proceeded to the end of a single furrow; so an apostate from religion renders his divine Master no service by a temporary obedience, but rather defeats, yea, most completely reverses, the ends proposed.]<\/p>\n

Nor is it an open apostasy only from our holy profession that is so fatal to us: for,<\/p>\n

II.<\/p>\n

A disposition to recede from it manifests us to be unfit for the kingdom of God<\/p>\n

Not he only who indignantly throws away the plough, but he who, while he still professes to do the Lords work, is looking back with a wishful eye upon the world, is in the state here mentioned. He is unfit for,<\/p>\n

1.<\/p>\n

The kingdom of God on earth<\/p>\n

[This is the primary import of the words of the text: nor can any thing be more clear than the truth contained in them. The service of Christ, whether in ministering the word to others, or in obeying it ourselves, requires steadfastness. We cannot adhere to Christ without opposing in many instances our carnal appetites, and worldly interests; as therefore a man, who, instead of attending to his plough, looks frequently behind him, would soon prove himself unfit for the service in which he was engaged, so he who should undertake to serve the Lord Christ, while his heart was yet set upon the world, would walk very unworthily of his profession, and soon shew himself unfit to execute the office assigned him. Like a bowl sent forth with violence, he might go steadily for a season; but he would ere long feel the influence of the corrupt bias that was within him, and, like Demas, forsake the way of truth from love to this present evil world. He must be sincere, if he would be without offence until the day of Christ.]<\/p>\n

2.<\/p>\n

The kingdom of God in heaven<\/p>\n

[If any person be disposed to look back, after having put his hand to the plough, he shews, that he has not a supreme love to God, nor any real delight in holy ordinances, nor any resemblance to the characters of the saints of old. Look at Abraham, at Moses, at Paul, or any others recorded in the Scripture; they left all for Christ, counting every thing to be dung and dross for him, and esteeming even the reproach of Christ to be greater riches than all the treasures of the world; nor could even death, in its most formidable shapes, divert them from their purpose to serve and honour him [Note: Heb 11:8<\/span>; Heb 11:24-26<\/span>; Heb 11:37<\/span>. Act 20:24<\/span>; Act 21:13<\/span>.]. But how unlike to them are the irresolute and unstable! and how incapable of enjoying heaven even if they were there! Could they be happy in God when they do not supremely love him? Would they not rather dread his presence from a consciousness that their hearts were known to him? Could they bear to spend an eternity in those employments for which they have no relish? would not their exercises be an irksome task, and an intolerable burthen? Could they have sweet communion with the glorified saints when they differ so widely from them? Would they not rather be so condemned in their consciences as even to wish themselves out of their society? Surely a wavering professor of religion is alike unfit for the church militant, and the church triumphant.]<\/p>\n

Address
1.<\/p>\n

Those who never put their hands to the plough<\/p>\n

[How many are there who never set themselves in earnest to do the will of God, or even take pains to inquire what the will of God is! But such will comfort themselves with the reflection, that they are neither hypocrites nor apostates. Alas! how poor a consolation is this! Be it so; you have never made any profession of religion at all: but is that a ground of satisfaction and boasting? What must you say, but this? Here is one, who has cast off all allegiance to his Maker, and lives without God in the world. Ah! glory not in such a distinction as this: for, whoever ye be, God has assigned you a work to do, and will call you to give an account of your talent: and if you have hid it in a napkin, he will cast you, as an unprofitable servant, into outer darkness. May God open your eyes, and interest you in his service ere it be too late!]<\/p>\n

2.<\/p>\n

To those who, having put their hands to the plough, are disposed to look back<\/p>\n

[We are apt to think lightly of secret declensions, if we do not openly apostatize from the truth. But what was it that rendered Lots wife such an object of Gods displeasure? Did she go back to Sodom, or refuse to proceed with the angel to the destined place of safety? No; she looked<\/em> back, and thereby shewed, that her heart was not thoroughly weaned from the things which she had left behind: and on this account it was, that she was instantly transformed into a pillar of salt, and made a monument of Gods wrath and indignation to all succeeding ages [Note: Gen 19:26<\/span><\/u>]. To impress this instructive lesson on our minds, our Lord bids us remember Lots wife [Note: Luk 17:32<\/span>.]: and it will be well to bear her ever in our minds, since, if we turn back, it will be unto perdition [Note: Heb 10:38-39<\/span>.]; and our last end will be worse than the beginning [Note: 2Pe 2:20<\/span>.]. We must endure to the end if ever we would be saved [Note: Mat 24:13<\/span>.].]<\/p>\n

3.<\/p>\n

To those who are determined, through grace, to persevere in their work<\/p>\n

[Doubtless the work will often prove heavy and fatiguing. But God has promised grace sufficient for us. And the more we labour, the greater our reward [Note: 1Co 3:8<\/span>.]. Yea, the very work itself is a source of much peace and joy [Note: Isa 32:17<\/span>.], and wonderfully conduces to fit us both for this world and the next. Who will make so distinguished a preacher of Christ, or will so adorn his Christian profession, as he who is altogether dead to the world? And who is so fit to join the saints above, as he who already emulates them in their love to God, and their delight in holy exercises? Go on then, forgetting what is behind, and reaching forth to that which is before [Note: Php 3:13-14<\/span>.]; and soon you shall both rest from your labours, and enter into the joy of your Lord.]<\/p>\n<\/p>\n


<\/strong><\/p>\n

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n

REFLECTIONS<\/p>\n<\/p>\n

Think, my soul, of the vast honour, the high privilege, the distinguished dignity of the apostles of thy God and Savior! Sent forth, as his ambassadors, to call his redeemed Israel to the blessings of reconciliation and peace! Oh! ye servants of the Lord, what an honour was your’s to cast out devils, to heal the sick, and preach the Gospel! But what an awful contrast in the character of Herod! And yet who that had seen the poverty of the poor fishermen of Galilee, and beheld the purpled luxuries of the Tetrarch, but would have connected everything blessed with the latter, and misery with the former? See, Reader, how Jesus instantly supplied a wilderness with food: and think, then, how soon the wilderness frames of his people he can make to blossom as the rose! Oh! my soul, what a view was that which the disciples Peter, John, and James, had of Jesus in the Mount of Transfiguration! But what was this, in point of glory, to that which all the church of God will see, and thou among the number, when he shall come in the mount Zion, to be glorified in his saints, and to be admired in all them that believe? Behold Christ’s power in healing the lunatic. Behold how Jesus predicted his sufferings when he should be crucified in weakness. Oh! for grace, that all the precious sayings of Jesus may sink down into my ears! And grant, dearest Lord, that while Samaritans refuse to receive thee; and the dead, in trespasses and sins, are too busily employed in burying their dead, to find time or inclination to follow thee, I may be found with having put my hand to the gospel plough; and never to look back, but follow my Lord in the regeneration, and enter with him into his kingdom.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

60 Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.<\/p>\n<\/p>\n

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.<\/p>\n<\/p>\n

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. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 62. No man having put his hand<\/strong> ] Christ here happily alludeth to that which Elisha did,1Ki 19:19<\/span>1Ki 19:19<\/span> . Ploughmen that look back cannot but make baulks. a<\/p>\n<\/p>\n

a<\/em> A ridge left in ploughing; a miss, slip. D <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Luk 9:62<\/span> . , etc.: the necessity of self-concentration inculcated in proverbial language borrowed from agricultural life. Wetstein cites from Hesiod, ., ver. 443, the well-known lines: , , . The ambition to make a straight furrow has been common to ploughmen in all ages and countries, and it needs, like the highest calling, steady intention and a forward-cast eye. Furrer compliments the Palestine fellah on his skill in drawing a long straight furrow ( Wanderungen<\/em> , p. 149). His plough is a very inferior article to that used in this country. , well fitted, apt; here and in chap. Luk 14:35<\/span> , Heb 6:7<\/span> . The first<\/em> case is that of inconsiderate impulse<\/em> , the second<\/em> that of conflicting duties<\/em> , the third<\/em> that of a divided mind<\/em> . The incidents are related by Lk., not so much possibly for their psychological interest as to show how Jesus came to have so many disciples as chap. Luk 10:1-16<\/span> implies, and yet how particular He was.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

No man = no one. Compound of ou. App-105. <\/p>\n

hand. Plough always held with one hand. <\/p>\n

looking. App-133. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

Luk 9:62. , Jesus) Being presently after about to send forth the Seventy.-, looking) He who looks back, strictly speaking, is deranged.[90]- , for the kingdom of God) [the Gospel], viz. for holding it fast and propagating it.<\/p>\n

[90] Delirat, alluding to its literal meaning, to draw the furrow awry in ploughing, Th. de and lira, a furrow; metaphorically, is demented, misses the right Gospel track.-ED. and TRANSL.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

No: Luk 17:31, Luk 17:32, Psa 78:8, Psa 78:9, Act 15:37, Act 15:38, 2Ti 4:10, Heb 10:38, Jam 1:6-8, 2Pe 2:20-22 <\/p>\n

Reciprocal: Gen 19:17 – look Deu 20:8 – fearful 1Ki 19:20 – I pray Jer 20:9 – I will Eze 1:9 – they turned Eze 42:14 – they not go Jon 1:3 – to flee Joh 6:66 – of his 1Co 9:16 – woe Phi 3:13 – forgetting<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

LESSONS FROM THE PLOUGH<\/p>\n

And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.<\/p>\n

Luk 9:62<\/p>\n

The point of view from which the Lord regards nature is often novel and unlooked for, producing all the effectsmoral as well as intellectualof surprise or discovery. The saying of the text is a condensed parable suggestive of<\/p>\n

I. The kind of work to which Jesus calls.Having put his hand to the plough. Ploughing, in its first effects, is<\/p>\n

(a) An overturning and destructive process. This is the very aim of the Son of Gods manifestation, whether in Himself or His followers, viz. to destroy the works of the devil. And the first grave charge brought against the apostles was, that they had turned the world upside down. The Christian life is more than an uncompromising attitude, it is an active iconoclasm, an aggressive crusade. But the first field of the disciple is his own heart.<\/p>\n

(b) A preparative work. It is but a beginningof the whole cycle of agriculture the farthest from the harvestbut it is as necessary as any of the later processes, and may not be omitted. It fits the ground for the reception of the seed, and provides for the health and unhindered growth of the plants. It is thus, and not otherwise, the Kingdom is to be brought in.<\/p>\n

II. What this work demands.Our Lord checked thus the plausible desire of a compromising disciple. Is the requirement too stern? The defence is that it is absolutely necessary. As in ploughing, so in Christian life and service, there are requisite<\/p>\n

(a) The forward look and the distant aim. The skilled ploughman instinctively fixes his eye on a mark far ahead of where he stands, and keeps the ploughshare in line with it. The truly spiritual man is an enthusiast but not a fanatic; he is in the best sense an idealist. The world mocks and denies whilst the Christian gazes at the city that is out of sight; but he has no alternative. The forward look is the very law of the new life. No true work for the King is possible without it. And as for the backward look, it is not for a moment to be thought of. Remember Lots wife!<\/p>\n

(b) A straight course. The disciples duty is like the straight line of geometry, the shortest between two given points. We must keep steadfastly on, turning neither to right nor left.<\/p>\n

(c) Resolute and sustained effort. Putting the hand to the plough is a serious, deliberate act. It is that of one who professes to intend work. Are we in earnest?<\/p>\n

These are high qualities the ploughman teaches us, but in their perfect embodiment there is only One Who can be our example.<\/p>\n

Illustration<\/p>\n

The ploughman and his team are a favourite subject for painter and poet; but this particular view of them, in which an analogy to His kingdom is declared, is too austere to lend itself readily to the uses of art. Two, and only two, of our modern men of genius recall to me, just at present, this mood of the great TeacherMillet, the painter of the peasant life of France, in such pictures, for instance, as his Sower and The Angelus; and Burns, the poet of the plough, who sang with such immortal pathos the sorrow of the field-mouse, that<\/p>\n

saw the fields laid bare and waste,<\/p>\n

And weary winter comin fast,<\/p>\n

And cozie here, beneath the blast<\/p>\n

Had thought to dwell,<\/p>\n

Till, crash! the cruel coulter past<\/p>\n

Out through its cell;<\/p>\n

and the ruin of the wee, modest, crimson-tipped flower, that had met him in an evil hour. Very terrible is the large pessimist moral concerning suffering worth with which the latter poem ends:<\/p>\n

Een thou who mournst the Daisys fate,<\/p>\n

That fate is thineno distant date;<\/p>\n

Stern Ruins ploughshare drives, elate,<\/p>\n

Full on thy bloom,<\/p>\n

Till crushed beneath the furrows weight<\/p>\n

Shall be thy doom!<\/p>\n

In Christs reference to the ploughmans task there is full recognition of its hardship and difficulty, nay, there is an emphasis on these, but we fail to detect the slightest trace of pessimism; on the contrary, His words ring with hopefulness, resolution, and strength.<\/p>\n

(SECOND OUTLINE)<\/p>\n

SPIRITUAL PLOUGHMEN<\/p>\n

It is quite certain that our Lord Jesus Christ, Who never used His words or His metaphors lightly, meant a great deal by comparing the work of the Gospel to the work of the ploughman at the plough. What He must have meant was this, that all the characteristics which we see essential to the ploughman, are also essential for the work of the Gospel. Every single baptized member of the Church has his infant hand placed upon the plough at his baptism, and we are to be<\/p>\n

I. Men of dogged determination.<\/p>\n

II. Men who go on whether the sun fall upon usthe sunshine of popular favouror the cold rain and mist of hostile criticism.<\/p>\n

III. Men who never look to the right hand or to the left, who do not say to ourselves in the middle of our work, I am sorry I was ordained, or I am sorry I took these responsibilities upon me again on my confirmation.<\/p>\n

IV. Men who never look back or look to the one side or to the other for mere comfort in life, or easier circumstances, but who are wholly bent upon this one thing, seeking the Kingdom of God and His righteousness.<\/p>\n

V. Above all, we are to be men of unbounded hope with something before us, a future which, perhaps, we shall never see, and ever ringing in our ears a song which on earth, perhaps, we shall never hearthat picture the picture of a redeemed humanity, and that song the song of the eternal Harvest Home.<\/p>\n

Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n

2<\/p>\n

Ploughs were made with one handle according to Smith’s Bible Dictionary, hence the mentioning of a single handle. To make a success of the work a, farmer should keep his eye on the ground ahead of him. The work is used to illustrate what should be the attentive devotion of those professing to follow Jesus.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Luk 9:62. No man, having put his hand to the plough, etc. The figure is easily understood, especially when we remember that the plough used in the East was easily overturned. Such labor, with divided service and longing looks backward will be profitless and doubly toilsome. Such a laborer is no fitting one. While the primary application is to the ministry, the verse has an important lesson for all. All have ground to break, and it is here rather than in the harvesting that the labor is most discouragingand whatever makes their service a divided one is forbidden.These conversations have one common lesson: conditional following of Christ is impossible. The three chief impediments here illustrated are: earthly desire, earthly sorrow, earthly affection.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. 60. No man having put his hand to the plough ] He who would make straight furrows must not look about him (Hesiod, Works and Days, 11. 60). The light ploughs … Continue reading “Exegetical and Hermeneutical Commentary of Luke 9:62”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25347","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25347","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25347"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25347\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25347"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25347"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25347"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}