Matthew 8:20
Verse
Context
Sermons
David Wilkerson
Brian Long
Carter Conlon
Dick Brogden
Oscar Muriu
E.A. JohnstonSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head--Few as there were of the scribes who attached themselves to Jesus, it would appear, from his calling Him Teacher, that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds who flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion--of temporary impulse--than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kindled; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. "Wilt thou?" replies the Lord Jesus. "Knowest thou whom thou art pledging thyself to follow, and whither haply He may lead thee? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes are not without their holes, nor do the birds of the air lack their nests; but the Son of man has to depend on the hospitality of others, and borrow the pillow whereon He lays His head." How affecting is this reply! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what he is doing, and "count the cost." He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Rash or Precipitate Disciple. II. The Procrastinating or Entangled Disciple (Mat 8:21-22). As this is more fully given in Luke (Luk 9:59), we must take both together. "And He said unto another of His disciples, Follow Me. But he said," Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead--or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preach the kingdom of God" (Luk 9:60). This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he is quite willing; only he is not ready just yet. "Lord, I will; but"--"There is a difficulty in the way just now; but that once removed, I am Thine." What now is this difficulty? Was his father actually dead--lying a corpse--having only to be buried? Impossible. As it was the practice, as noticed on Luk 7:12, to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hindered him discharging the last duties of a son to a father. No doubt it was the common case of a son having a frail or aged father, not likely to live long, whose head he thinks it his duty to see under the ground ere he goes abroad. "This aged father of mine will soon be removed; and if I might but delay till I see him decently interred, I should then be free to preach the kingdom of God wherever duty might call me." This view of the case will explain the curt reply, "Let the dead bury their dead: but go thou and preach the kingdom of God." Like all the other paradoxical sayings of our Lord, the key to it is the different senses--a higher and a lower--in which the same word "dead" is used: There are two kingdoms of God in existence upon earth; the kingdom of nature, and the kingdom of grace: To the one kingdom all the children of this world, even the most ungodly, are fully alive; to the other, only the children of light: The reigning irreligion consists not in indifference to the common humanities of social life, but to things spiritual and eternal: Fear not, therefore, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last offices of kindness. Your wish to discharge these yourself is natural, and to be allowed to do it a privilege not lightly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; to its paramount claims few are alive: and to "preach" it fewer still are qualified and called: But thou art: The Lord therefore hath need of thee: Leave, then, those claims of nature, high though they be, to those who are dead to the still higher claims of the kingdom of grace, which God is now erecting upon earth--Let the dead bury their dead; but go thou and preach the kingdom of God. And so have we here the genuine, but Procrastinating or Entangled Disciple. The next case is recorded only by Luke: III. The Irresolute or Wavering Disciple (Luk 9:61-62) 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 : And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. But for the very different replies given, we should hardly have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty in their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" (Gen 19:26; and see on Luk 17:32), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. The reference may be chiefly to ministers; but the application at least is general. As the image seems plainly to have been suggested by the case of Elijah and Elisha, a difficulty may be raised, requiring a moment's attention. When Elijah cast his mantle about Elisha, which the youth quite understood to mean appointing him his successor, he was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, he ran after the prophet, and said, "Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee." Was this said in the same spirit with the same speech uttered by our disciple? Let us see. "And Elijah said unto him, Go back again: for what have I done to thee." Commentators take this to mean that Elijah had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear that Elijah's intention was to try what manner of spirit the youth was of:--"Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?" If this was his meaning, Elisha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen (the wood of his ploughing implements), and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him" (Kg1 19:19-21). We know not if even his father and mother had time to be called to this hasty feast. But this much is plain, that, though in affluent circumstances, he gave up his lower calling, with all its prospects, for the higher and at that time perilous, office to which he was called. What now is the bearing of these two cases? Did Elisha do wrong in bidding them farewell with whom he was associated in his early calling? Or, if not, would this disciple have done wrong if he had done the same thing, and in the same spirit, with Elisha? Clearly not. Elisha's doing it proved that he could with safety do it; and our Lord's warning is not against bidding them farewell which were at home at his house, but against the probable fatal consequences of that step; lest the embraces of earthly relationship should prove too strong for him, and he should never return to follow Christ. Accordingly, we have called this the Irresolute or Wavering Disciple. Next: Matthew Chapter 9
John Gill Bible Commentary
And another of his disciples said unto him,.... That is, one of his disciples; for this does not suppose, that the other, the Scribe before mentioned, was one. It is possible, he might be one of the twelve. The Persic version makes him one of the disciples, whom they call "Hawarion", apostles; and, according to ancient tradition, it was (d) Philip. And certain it is, that he was one, who was called to preach the Gospel; so that he was not a common ordinary disciple; nor could he be one of the seventy disciples, since it was after this, that they were called and sent forth; as appears from Luke's account, Luk 9:60. But who he particularly was, cannot be certainly known, nor is it of any great importance to know it: his address to Christ is made with great respect and reverence, and in a very modest and humble manner, Lord, suffer me first to go and bury my father: for it seems, according to Luke, that Christ had bid him "follow" him: he had given him a call to be his disciple, and to go and preach the Gospel, which he did not refuse; but desires leave "first" to attend his father's funeral, who was now dead; as his requests, and Christ's answer, both suppose: though some conjecture, that he was only very aged, or was dangerously ill; and therefore it could not be thought he would live long: hence he was desirous of doing this last good office, before he entered on his public work; but these are conjectures, without any foundation: it is plain, his father was dead, and what he requested was, to go home, which perhaps might not be a great way off, and perform the funeral rites, and then return. This may seem very reasonable, since burying the dead was reckoned by the Jews, not only an act of kindness and respect to the deceased, but an act of piety and religion; and in which, men are followers of God, and imitate him, who himself buried the body of Moses (e). And though this man was called to preach the Gospel, yet he might think he would be easily excused for the present, on this account; since, according to the Jewish canons, such whose dead lay before them, who were as yet unburied, were excused reading the Shema, they were free from performing the duty of prayer, and were not obliged to wear their phylacteries (f). (d) Clement. Alex. Strom. l. 3. p. 436. (e) T. Bab. Bava Metzia, fol. 30. 2. & Sota, fol. 14. 1. (f) Misn. Beracot, c. 3. sect. 1.
Tyndale Open Study Notes
8:20 Following Jesus is not easy; it involves more than intellectual mastery. Following Jesus entails being willing to forgo life’s normal comforts.
Matthew 8:20
The Cost of Discipleship
19And one of the scribes came to Him and said, “Teacher, I will follow You wherever You go.”20Jesus replied, “Foxes have dens and birds of the air have nests, but the Son of Man has no place to lay His head.”
- Scripture
- Sermons
- Commentary
When God Sets His Heart on You
By David Wilkerson4.3K50:00JOB 7:17PSA 51:1MAT 8:20In this sermon, the preacher emphasizes that although the world may be abusing God's patience, we should not be impatient or solely focused on judgment. Instead, we should seek redemption. The preacher reminds the audience that God is not slack concerning His promises and is longsuffering, desiring that all should come to repentance. The sermon also warns against being bewitched by false teachings and urges the audience to discern between true gospel teachings and those that only tickle their ears. The preacher concludes by emphasizing the importance of trusting in God's forgiveness and running to Him for rest and restoration.
The Humility of Christ (Conference Call)
By Brian Long2.5K24:30HumilityMAT 8:20MAT 26:53MRK 14:60MRK 15:5MRK 15:16JHN 7:53In this sermon, the preacher emphasizes the importance of being true servants of Christ and being willing to get our hands dirty. He highlights the need for humility and brokenness in order to experience revival. The preacher also reflects on the humility of Jesus, who despite being the Son of God, became a servant. The sermon concludes with a reading of a hymn that expresses awe and wonder at both God's power and His humility.
Oh God, How Long Shall the Enemy Reproach
By Carter Conlon2.4K1:04:06ReproachISA 58:6MAT 8:20MAT 16:24MAT 25:35LUK 4:21ACT 1:8In this sermon, the preacher emphasizes the importance of the church resembling the original pattern set by Jesus. He highlights the need for believers to take up their cross and follow Christ, just as Jesus yielded himself to the provision of his Father. The preacher references Isaiah 58:6, which speaks about the true meaning of fasting and how it involves helping those in need and showing compassion. He encourages believers to walk with God, talk to Him, and trust in His guidance, promising that God will satisfy their souls and make them like a watered garden.
The Blessing of Being Like Jesus
By Dick Brogden2.3K30:03Christ LikenessMAT 6:33MAT 8:20MAT 19:23LUK 9:51LUK 12:15JHN 9:4JHN 15:13The video discusses the importance of understanding and reacting to the world of Islam, particularly in the Arab world. It emphasizes that Islam is the premier challenge of our time and that this generation must grapple with it. The speaker highlights the Arab center as the heart of the Arab world, where the ideology, finances, and philosophy of Islam are spread. The video concludes with a prayer for the viewers to be like Jesus and to embrace God's will, even in the face of challenges and fatigue.
(The Real Jesus) 4 How Jesus Served the Father
By Zac Poonen2.2K1:12:35MAT 4:17MAT 5:3MAT 5:21MAT 5:27MAT 5:33MAT 5:48MAT 7:1MAT 7:15MAT 8:20MAT 10:16MAT 10:34MAT 23:37MRK 6:4LUK 12:4LUK 14:25LUK 24:27In this sermon, the speaker emphasizes the importance of finishing the work that God has given us to do. He references John 17:4, where Jesus declares that he has glorified God on earth by completing the work assigned to him. The speaker also mentions the paraphrase of 1 Corinthians 4:2, which states that a servant should faithfully obey their master's instructions. He highlights the significance of studying the Bible and encourages listeners to turn to the scriptures whenever they come across unfamiliar verses. Additionally, the speaker discusses the dangers of idol worship and how it can lead to spiritual lifelessness. He contrasts this with the confirmation of God's word through signs and wonders in places where the gospel is being spread for the first time. The sermon concludes by emphasizing that our calling is not to seek personal satisfaction or achievements, but to faithfully fulfill the work God has entrusted to us.
Money and Power
By Oscar Muriu2.1K30:22MAT 8:20MAT 10:9LUK 22:25JHN 1:14PHP 2:5
This sermon challenges the conventional views of how Jesus should have come to save humanity, emphasizing the importance of humility, powerlessness, poverty, and embracing brokenness in missions. It highlights the radical nature of Jesus' incarnation and calls for a new generation to follow His example by living among the poor and marginalized, serving with humility and sacrificial love.
When Persecution Comes to America and the West
By E.A. Johnston1.3K07:10PSA 119:11MAT 8:20MAT 24:16JHN 14:26ACT 2:42ROM 8:26PHP 3:102TI 2:3HEB 3:15
This sermon emphasizes the need to learn from the house church in China, which reflects the early church in Acts and operates without man-made traditions, allowing the Holy Spirit to work freely. It highlights the importance of spiritual preparation for potential persecution, including memorizing scripture, establishing safe meeting places, and being ready to flee if necessary. The message stresses the significance of relying on the Holy Spirit, being mentally prepared to lose everything, and enduring hardships as a good soldier of Christ.
Christ Our Healer
By Paris Reidhead97648:00ChristISA 53:4MAT 8:5MAT 8:20JHN 3:16In this sermon, the speaker emphasizes the importance of healing and salvation through the shed blood of Jesus. The congregation is encouraged to examine their own hearts and rely on the precious blood of Jesus for forgiveness and redemption. The speaker leads the congregation in singing a hymn that highlights the humility and strength of Jesus, who gave his life to give us life. The sermon concludes with a call to hold onto the promises of Jesus and partake in communion as a reminder of his sacrifice.
Bible Portraits of Christ 06 His Head
By James Booker65438:16PSA 23:1ISA 53:5MAT 6:33MAT 8:20JHN 19:1HEB 13:8REV 19:12In this sermon, the preacher reflects on the suffering and humiliation that Jesus endured on the way to the cross. He compares the stripping of Jesus by the soldiers to the stripping of Adam and Eve in the garden after they sinned. The preacher emphasizes the contrast between Jesus, who had no place to lay his head, and the animals that have their own homes. He also acknowledges the impact that the message of Jesus has had on the hearts of the listeners, giving praise and glory to Christ. The sermon draws connections between the events of Jesus' trial and the consequences of sin, highlighting the sacrifice and grace of Jesus.
The Message of Evangelism
By Ernest C. Reisinger2471:25:45EvangelismEXO 20:8MAT 8:20MAT 28:19JHN 14:271TH 2:41TH 2:131PE 3:15In this sermon, the speaker discusses the importance of preparing oneself for witnessing and sharing the gospel. They emphasize the need for sincerity and avoiding deceit in evangelism. The speaker also mentions the trust that believers have been given by God to share the gospel. They highlight the significance of understanding what the gospel truly is. The sermon encourages believers to be diligent in their witness and to have proper motives for evangelism.
Daniel's Prayer
By Bill Barratt19343:57PrayerMAT 8:20MAT 12:46MAT 16:24MAT 19:29LUK 14:26ROM 8:13In this sermon, the speaker shares a personal story of being wounded in battle and how God healed him. He emphasizes the importance of leaders in the spiritual realm and how the enemy targets them to cause havoc. The speaker encourages the audience to have a regular habit of prayer, just like Daniel who prayed three times a day. He also mentions the idea that forming a regular habit can create a positive impact on the brain. Overall, the sermon highlights the significance of prayer and the need for consistent spiritual discipline.
Some Features of Christ's Working
By George H. Morrison1MAT 8:20MAT 26:6MAT 27:42MRK 16:18JHN 14:9JHN 19:30George H. Morrison preaches about the characteristics of the Christian gospel exemplified by Jesus as a worker, emphasizing the revolutionary concept of God as a toiling God. Jesus' work showcases the magnitude of His aim compared to the meanness of His methods, inspiring Christians to have lofty hopes while being content to work in humble ways. His untiring labor and unruffled calm serve as an example for every Christian toiler, highlighting the importance of balancing work and peace in a bustling world. Jesus' mission for all is coupled with a message for each, emphasizing the quality of impact over quantity. Lastly, Jesus' life reflects seeming failure turning into a signal triumph, teaching that God's definition of success often differs from worldly perspectives.
Homily 64 on Matthew
By St. John Chrysostom0MAT 5:22MAT 8:11MAT 8:20MAT 20:1MAT 20:16MAT 20:27JHN 13:151CO 11:31GAL 1:15HEB 12:14John Chrysostom preaches on the importance of humility, diligence, and self-reflection in the Christian life. He emphasizes the need to focus on one's own virtues and good works rather than judging others, urging believers to emulate the examples of faithful individuals like Noah, Abraham, and Job. Chrysostom warns against envy, jealousy, and pride, highlighting the significance of almsgiving, righteousness, and obedience to God's commandments. He uses the parable of the laborers in the vineyard to illustrate God's mercy and the reward of those who turn to Him, regardless of when they come to faith.
His Wisdom in Our Trials
By Samuel Rutherford0PSA 110:1ISA 40:6MAT 6:21MAT 8:20JHN 16:331CO 13:12HEB 12:21JN 4:19REV 22:12Samuel Rutherford preaches about the temporary nature of worldly glory and the importance of investing in Christ, emphasizing the need to leave behind worldly comforts and pursue Christ and His Gospel even in difficult times. He encourages believers to endure hardships, knowing that Christ's light will shine and bring clarity to the world. Rutherford reflects on his own shortcomings in fully loving and trusting Christ, expressing a desire for deeper communion with Him. He warns against treating Christ's honor as a commodity and urges believers to stand firm in their faith, even in the face of worldly temptations.
He Lived Poor and Died Poor
By Thomas Brooks0Contentment in SufferingHumilityMAT 5:3MAT 8:20LUK 9:58JHN 15:20ROM 8:172CO 8:9PHP 2:7HEB 4:15JAS 1:121PE 2:21Thomas Brooks emphasizes the humble and poor condition of Jesus Christ, who lived without a home and died in poverty, contrasting His life with the worldly wealth that many seek. He reminds believers that Christ's lowly state serves as a model for their own struggles, encouraging them to find solace in their hardships by recognizing that they are not worse off than their Lord. Brooks urges Christians to reflect on Christ's humility to cultivate a spirit of contentment and resilience in the face of their own trials.
A Place for the Lord
By Chip Brogden0MAT 8:20MAT 18:20MAT 26:7LUK 5:15LUK 10:38LUK 24:50JHN 1:10JHN 4:23REV 3:20Chip Brogden preaches about the importance of preparing a place for the Lord Jesus, emphasizing the need to welcome Him, hear His Word, give Him preeminence, recognize His worth, manifest Resurrection Life, celebrate Him, and have an ascendant spirit. He highlights how many gatherings fall short of meeting the Lord's Need, urging believers to be a place where the Lord finds satisfaction and heart-rest, focusing on spirit-and-truth worship and communion with Him.
To the Suffering Friends of Dantzic
By George Fox0MAT 8:20ROM 12:211CO 13:7EPH 4:15George Fox preaches to the suffering friends of Dantzic, reminding them of Jesus Christ as their shepherd, priest, and high priest who sanctifies and protects them. He encourages them to stand firm in their faith, not compromising their gatherings or beliefs despite persecution, trusting in the Lord's power to support and strengthen them. Fox addresses the magistrates' attempts to disperse the believers, urging them to remain faithful to Christ's example and to respond with wisdom, gentleness, and love. He warns against being swayed by flattery and emphasizes the importance of overcoming evil with good, dwelling in God's unfailing love.
Follow the Footsteps of the Lord — Extract From an Open Letter From Brother Song to Pastor Schubert
By John Sung0Following ChristSufferingMAT 4:1MAT 8:20LUK 2:7John Sung emphasizes the importance of following the footsteps of the Lord through trials and suffering, reflecting on his own experiences of grace during difficult times. He encourages believers to embrace the various aspects of Jesus' journey, including poverty, solitude, and being misunderstood, as essential parts of spiritual growth. Sung highlights that through these challenges, one can gain profound insights and draw closer to God. He reminds the congregation that following Christ's example leads to spiritual advancement and ultimately to the power of resurrection. Sung concludes with a call to remain steadfast in faith, especially in the face of adversity.
Matthew 8
By John Nelson Darby0Rejection of ChristDivine GraceISA 53:4MAT 8:1MAT 8:10MAT 8:16MAT 8:20MAT 8:26LUK 4:18JHN 1:11ROM 11:17John Nelson Darby expounds on Matthew 8, illustrating how Jesus began His ministry among the Jews, showcasing His divine power and compassion through miracles, such as healing a leper and casting out demons. He emphasizes that Jesus, while fulfilling the law, also opened the door for Gentiles to enter the kingdom, highlighting the faith of a centurion as a pivotal moment. The sermon reflects on the rejection Jesus faced from His own people, despite His acts of grace and healing, and the moral implications of this rejection. Darby notes that Jesus' presence was both a source of healing and a challenge to the status quo, ultimately leading to His rejection by those He came to save. The chapter serves as a profound reminder of the tension between divine grace and human unbelief.
The Church Is the People
By K.P. Yohannan0World EvangelismThe ChurchMAT 8:20ACT 7:48K.P. Yohannan emphasizes that the true essence of the Church lies in its people rather than the physical buildings they occupy. He reflects on his experiences in Asia, where many Christians meet in homes due to the lack of church facilities, highlighting that Christ continues to seek a place among His followers. Yohannan critiques the American focus on church buildings, urging believers to remember the importance of supporting world evangelism and to allocate a portion of their giving for this cause. He calls for a shift in mindset, advocating for a commitment to prioritize outreach and support for growing churches in less fortunate regions. Ultimately, he challenges the church to embody the spirit of Christ by being active in spreading the Gospel rather than being preoccupied with material structures.
Luke 9:51
By Chuck Smith0Commitment to ChristDiscipleshipMAT 8:20MAT 10:37LUK 9:51JHN 15:20PHP 3:13HEB 12:2Chuck Smith emphasizes the significance of following Christ, as exemplified in Luke 9:51, where Jesus resolutely heads to Jerusalem despite knowing the suffering that awaits Him. He reflects on how Jesus viewed Jerusalem with a mix of sorrow and hope, understanding both its impending destruction and future glory. Smith discusses the challenges of discipleship, highlighting that true loyalty to Christ may require sacrificing personal comforts and familial ties. He urges believers to not let anything hinder their commitment to follow Jesus, as He Himself faced hardships without looking back. Ultimately, the sermon calls for a steadfast heart focused on the victory that lies beyond present struggles.
Ancient Mysticism as Applied to the Interpretation of New Testament
By J.H. Newman0MAT 8:20MAT 21:1JHN 2:1JHN 9:39JHN 10:16J.H. Newman preaches about the mystical interpretation of the New Testament, emphasizing the deep sense of the Divinity of Jesus Christ and the Communion of Saints as the foundation for understanding the hidden meanings and symbolic actions in the Gospels. The ancient interpreters, like Origen and Clement, applied allegorical interpretations to reveal the spiritual significance of Christ's words, actions, and miracles, considering them as prophetic and moral lessons for the Church and individual believers. The mystical approach to Scripture is justified by the belief that Christ's actions and teachings hold profound, multi-layered meanings that transcend the literal sense, inviting believers to seek a deeper understanding through reverence, prayer, and self-discipline.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head--Few as there were of the scribes who attached themselves to Jesus, it would appear, from his calling Him Teacher, that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds who flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion--of temporary impulse--than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kindled; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. "Wilt thou?" replies the Lord Jesus. "Knowest thou whom thou art pledging thyself to follow, and whither haply He may lead thee? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes are not without their holes, nor do the birds of the air lack their nests; but the Son of man has to depend on the hospitality of others, and borrow the pillow whereon He lays His head." How affecting is this reply! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what he is doing, and "count the cost." He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Rash or Precipitate Disciple. II. The Procrastinating or Entangled Disciple (Mat 8:21-22). As this is more fully given in Luke (Luk 9:59), we must take both together. "And He said unto another of His disciples, Follow Me. But he said," Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead--or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preach the kingdom of God" (Luk 9:60). This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he is quite willing; only he is not ready just yet. "Lord, I will; but"--"There is a difficulty in the way just now; but that once removed, I am Thine." What now is this difficulty? Was his father actually dead--lying a corpse--having only to be buried? Impossible. As it was the practice, as noticed on Luk 7:12, to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hindered him discharging the last duties of a son to a father. No doubt it was the common case of a son having a frail or aged father, not likely to live long, whose head he thinks it his duty to see under the ground ere he goes abroad. "This aged father of mine will soon be removed; and if I might but delay till I see him decently interred, I should then be free to preach the kingdom of God wherever duty might call me." This view of the case will explain the curt reply, "Let the dead bury their dead: but go thou and preach the kingdom of God." Like all the other paradoxical sayings of our Lord, the key to it is the different senses--a higher and a lower--in which the same word "dead" is used: There are two kingdoms of God in existence upon earth; the kingdom of nature, and the kingdom of grace: To the one kingdom all the children of this world, even the most ungodly, are fully alive; to the other, only the children of light: The reigning irreligion consists not in indifference to the common humanities of social life, but to things spiritual and eternal: Fear not, therefore, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last offices of kindness. Your wish to discharge these yourself is natural, and to be allowed to do it a privilege not lightly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; to its paramount claims few are alive: and to "preach" it fewer still are qualified and called: But thou art: The Lord therefore hath need of thee: Leave, then, those claims of nature, high though they be, to those who are dead to the still higher claims of the kingdom of grace, which God is now erecting upon earth--Let the dead bury their dead; but go thou and preach the kingdom of God. And so have we here the genuine, but Procrastinating or Entangled Disciple. The next case is recorded only by Luke: III. The Irresolute or Wavering Disciple (Luk 9:61-62) 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 : And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. But for the very different replies given, we should hardly have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty in their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" (Gen 19:26; and see on Luk 17:32), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. The reference may be chiefly to ministers; but the application at least is general. As the image seems plainly to have been suggested by the case of Elijah and Elisha, a difficulty may be raised, requiring a moment's attention. When Elijah cast his mantle about Elisha, which the youth quite understood to mean appointing him his successor, he was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, he ran after the prophet, and said, "Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee." Was this said in the same spirit with the same speech uttered by our disciple? Let us see. "And Elijah said unto him, Go back again: for what have I done to thee." Commentators take this to mean that Elijah had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear that Elijah's intention was to try what manner of spirit the youth was of:--"Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?" If this was his meaning, Elisha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen (the wood of his ploughing implements), and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him" (Kg1 19:19-21). We know not if even his father and mother had time to be called to this hasty feast. But this much is plain, that, though in affluent circumstances, he gave up his lower calling, with all its prospects, for the higher and at that time perilous, office to which he was called. What now is the bearing of these two cases? Did Elisha do wrong in bidding them farewell with whom he was associated in his early calling? Or, if not, would this disciple have done wrong if he had done the same thing, and in the same spirit, with Elisha? Clearly not. Elisha's doing it proved that he could with safety do it; and our Lord's warning is not against bidding them farewell which were at home at his house, but against the probable fatal consequences of that step; lest the embraces of earthly relationship should prove too strong for him, and he should never return to follow Christ. Accordingly, we have called this the Irresolute or Wavering Disciple. Next: Matthew Chapter 9
John Gill Bible Commentary
And another of his disciples said unto him,.... That is, one of his disciples; for this does not suppose, that the other, the Scribe before mentioned, was one. It is possible, he might be one of the twelve. The Persic version makes him one of the disciples, whom they call "Hawarion", apostles; and, according to ancient tradition, it was (d) Philip. And certain it is, that he was one, who was called to preach the Gospel; so that he was not a common ordinary disciple; nor could he be one of the seventy disciples, since it was after this, that they were called and sent forth; as appears from Luke's account, Luk 9:60. But who he particularly was, cannot be certainly known, nor is it of any great importance to know it: his address to Christ is made with great respect and reverence, and in a very modest and humble manner, Lord, suffer me first to go and bury my father: for it seems, according to Luke, that Christ had bid him "follow" him: he had given him a call to be his disciple, and to go and preach the Gospel, which he did not refuse; but desires leave "first" to attend his father's funeral, who was now dead; as his requests, and Christ's answer, both suppose: though some conjecture, that he was only very aged, or was dangerously ill; and therefore it could not be thought he would live long: hence he was desirous of doing this last good office, before he entered on his public work; but these are conjectures, without any foundation: it is plain, his father was dead, and what he requested was, to go home, which perhaps might not be a great way off, and perform the funeral rites, and then return. This may seem very reasonable, since burying the dead was reckoned by the Jews, not only an act of kindness and respect to the deceased, but an act of piety and religion; and in which, men are followers of God, and imitate him, who himself buried the body of Moses (e). And though this man was called to preach the Gospel, yet he might think he would be easily excused for the present, on this account; since, according to the Jewish canons, such whose dead lay before them, who were as yet unburied, were excused reading the Shema, they were free from performing the duty of prayer, and were not obliged to wear their phylacteries (f). (d) Clement. Alex. Strom. l. 3. p. 436. (e) T. Bab. Bava Metzia, fol. 30. 2. & Sota, fol. 14. 1. (f) Misn. Beracot, c. 3. sect. 1.
Tyndale Open Study Notes
8:20 Following Jesus is not easy; it involves more than intellectual mastery. Following Jesus entails being willing to forgo life’s normal comforts.