Luke 9:57

We have here an account of three several persons that offered themselves to follow Christ, and the answers that Christ gave to each of them. The two former we had an account of in Mat 19:21.

I. Here is one that is extremely forward to follow Christ immediately, but seems to have been too rash, hasty, and inconsiderate, and not to have set down and counted the cost.

1. He makes Christ a very large promise (Luk 9:57): As they went in the way, going up to Jerusalem, where it was expected Christ would first appear in his glory, one said to him, Lord, I will follow thee withersoever thou goest. This must be the resolution of all that will be found Christ's disciples indeed; they follow the Lamb whithersoever he goes (Rev 14:4), though it be through fire and water, to prisons and deaths.

2. Christ gives him a necessary caution, not to promise himself great things in the world, in following him, but, on the contrary, to count upon poverty and meanness; for the Son of man has not where to lay his head.

We may look upon this, (1.) As setting forth the very low condition that our Lord Jesus was in, in this world. He not only wanted the delights and ornaments that great princes usually have, but even such accommodations for mere necessity as the foxes have, and the birds of the air. See what a depth of poverty our Lord Jesus submitted to for us, to increase the worth and merit of his satisfaction, and to purchase for us a larger allowance of grace, that we through his poverty might be rich, Co2 8:9. He that made all did not make a dwelling-place for himself, not a house of his own to put his head in, but what he was beholden to others for. He here calls himself the Son of man, a Son of Adam, partaker of flesh and blood. He glories in his condescension towards us, not only to the meanness of our nature, but to the meanest condition in that nature, to testify his love to us, and to teach us a holy contempt of the world and of great things in it, and a continual regard to another world. Christ was thus poor, to sanctify and sweeten poverty to his people; the apostles had not certain dwelling-place (Co1 4:11), which they might the better bear when they knew their Master had not; see Sa2 11:11. We may well be content to fare as Christ did. (2.) As proposing this to the consideration of those who intend to be his disciples. If we mean to follow Christ, we must lay aside the thoughts of great things in the world, and not reckon upon making any thing more than heaven of our religion, as we must resolve not to take up with any thing less. Let us not go about to compound the profession of Christianity with secular advantages; Christ has put them asunder, let us not think of joining them together; on the contrary, we must expect to enter into the kingdom of heaven through many tribulations, must deny ourselves, and take up our cross. Christ tells this man what he must count upon if he followed him, to lie cold and uneasy, to fare hard, and live in contempt; if he could not submit to this, let him not pretend to follow Christ. This word sent him back, for aught that appears; but it will be no discouragement to any that know what there is in Christ and heaven to set in the scale against this.

II. Here is another, that seems resolved to follow Christ, but he begs a day, Luk 9:59. To this man Christ first gave the call; he said to him, Follow me. He that proposed the thing of himself fled off when he heard of the difficulties that attended it; but this man to whom Christ gave a call, though he hesitated at first, yet, as it should seem, afterwards yielded; so true was that of Christ, You have not chosen me, but I have chosen you, Joh 15:16. It is not of him that willeth, nor of him that runneth (as that forward spark in the foregoing verses), but of God that showeth mercy, that gives the call, and makes it effectual, as to this man here. Observe,

1. The excuse he made: "Lord, suffer me first to go and bury my father. I have an aged father at home, who cannot live long, and will need me while he does live; let me go and attend on him until he is dead, and I have performed my last office of love to him, and then I will do any thing." We may here see three temptations, by which we are in danger of being drawn and kept from following Christ, which therefore we should guard against: - (1.) We are tempted to rest in a discipleship at large, in which we may be at a loose end, and not to come close, and give up ourselves to be strict and constant. (2.) We are tempted to defer the doing of that which we know to be our duty, and to put if off to some other time. When we have got clear of such a care and difficulty, when we have despatched such a business, raised an estate to such a pitch, then we will begin to think of being religious; and so we are cozened out of all our time, by being cozened out of the present time. (3.) We are tempted to think that our duty to our relations will excuse us from our duty to Christ. It is a plausible excuse indeed: "Let me go and bury my father, - let me take care of my family, and provide for my children, and then I will think of serving Christ;" whereas the kingdom of God and the righteousness thereof must be sought ad minded in the first place.

2. Christ's answer to it (Luk 9:60): "Let the dead bury their dead. Suppose (which is not likely) that there are none but the dead to bury their dead, or none but those who are themselves aged and dying, who are as good as dead, and fit for no other service, yet thou hast other work to do; go thou, and preach the kingdom of God." Not that Christ would have his followers or his ministers to be unnatural; our religion teaches us to be kind and good in every relation, to show piety at home, and to requite our parents. But we must not make these offices an excuse from our duty to God. If the nearest and dearest relation we have in the world stand in our way to keep us from Christ, it is necessary that we have a zeal that will make us forget father and mother, as Levi did, Deu 33:9. This disciple was called to be a minister, and therefore must not entangle himself with the affairs of this world, Ti2 2:4. And it is a rule that, whenever Christ calls to any duty, we must not consult with flesh and blood, Gal 1:15, Gal 1:16. No excuses must be admitted against a present obedience to the call of Christ.

III. Here is another that is willing to follow Christ, but he must have a little time to talk with his friends about it.

Observe, 1. His request for a dispensation, Luk 9:61. He said, "Lord, I will follow thee; I design no other, I am determined to do it: but let me first go bid them farewell that are at home." This seemed reasonable; it was what Elisha desired when Elijah called him,Let me kiss my father and my mother; and it was allowed him: but the ministry of the gospel is preferable, and the service of it more urgent than that of the prophets; and therefore here it would not be allowed. Suffer me apotaxasthai tois eis ton oikon mou - Let me go and set in order my household affairs, and give direction concerning them; so some understand it. Now that which was amiss in this is, (1.) That he looked upon his following Christ as a melancholy, troublesome, dangerous thing; it was to him as if he were going to die and therefore he must take leave of all his friends, never to see them again, or never with any comfort; whereas, in following Christ, he might be more a comfort and blessing to them than if he had continued with them. (2.) That he seemed to have his worldly concerns more upon his heart than he ought to have, and than would consist with a close attendance to his duty as a follower of Christ. He seemed to hanker after his relations and family concerns, and he could not part easily and suitably from them, but they stuck to him. It may be he had bidden them farewell once, but Loth to depart bids oft farewell, and therefore he must bid them farewell once more, for they are at home at his house. (3.) That he was willing to enter into a temptation from his purpose of following Christ. To go and bid them farewell that were at home at his house would be to expose himself to the strongest solicitations imaginable to alter his resolution; for they would all be against it, and would beg and pray that he would not leave them. Now it was presumption in him to thrust himself into such a temptation. Those that resolve to walk with their Maker, and follow their Redeemer, must resolve that they will not so much as parley with their tempter.

2. The rebuke which Christ gave him for this request (Luk 9:62): "No man, having put his hand to the plough, and designing to make good work of his ploughing, will look back, or look behind him, for then he makes balks with his plough, and the ground he ploughs is not fit to be sown; so thou, if thou hast a design to follow me and to reap the advantages of those that do so, yet if thou lookest back to a worldly life again and hankerest after that, if thou lookest back as Lot's wife did to Sodom, which seems to be alluded to here, thou art not fit for the kingdom of God." (1.) "Thou art not soil fit to receive the good seed of the kingdom of God if thou art thus ploughed by the halves, and not gone through with." (2.) "Thou art not a sower fit to scatter the good seed of the kingdom if thou canst hold the plough no better." Ploughing is in order to sowing. As those are not fit to be sown with divine comforts whose fallow ground is not first broken up, so those are not fit to be employed in sowing who know not how to break up the fallow ground, but, when they have laid their hand to the plough, upon every occasion look back and think of quitting it. Note, Those who begin with the work of God must resolve to go on with it, or they will make nothing of it. Looking back inclines to drawing back, and drawing back is to perdition. Those are not fit for heaven who, having set their faces heavenward, face about. But he, and he only, that endures to the end, shall be saved.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk_9:57-62

Lord, I will follow Thee

Faring wholly with Christ

We have here, in connection, the story of three inquirers who came in turn to Christ.

I. THE PROVIDENTIAL CONDITIONS OF THE NEW LIFE ARE ABSOLUTELY EXCLUSIVE (Luk_9:57-58). The bold proffers of this scribe were met by the pathetic announcement of what their acceptance involved afterwards.

1. Our Lords earthly career was hard and lonely.

2. Christs followers were forewarned that they must fare entirely with Him Mat_10:24; Joh_5:18-19).

3. Henceforth, therefore, believers were to consider themselves shut up to the lot they had accepted. We have a right to expect all solaces, defences, and sustenances in Christ; but we must rely upon Him for them. Honours and human praises, emoluments and ease, are excluded.

II. THE SPIRITUAL RELATIONSHIPS OF THE NEW LIFE ARE ABSOLUTELY EXCLUSIVE (verses 59, 60). We are told in Matthews Gospel that this man was already instructed to some extent; he was one of Jesus disciples. The duty was accepted; only a mere human wish was interposed.

1. The Bible employs the tenderest names for its illustrations of relationship between believers and God. Thy Maker is thy husband.

2. The purpose of this use of terms seems to be to show that all lower relationships are overridden by the higher.

3. Our Saviour Himself set the fine example of this surrender. More affectionate or devoted child there never lived; but He began to draw aside from all home entanglements as He reached the conscious nearness of His public work.

III. THE PERSONAL EXPERIENCES OF THE NEW LIFE ARE ABSOLUTELY EXCLUSIVE (verses 61, 62). We cannot help imagining there must have been some deft allusion here to Elishas history in this reply of our Lord (1Ki_19:20). Elisha desired the same privilege, not as an excuse for delay, but only as a tender duty of respect to those who loved him at home. He was actually at the plough when he was called by the casting of Elijahs mantle upon his shoulders.

1. Gospel experience is generous. It supplies room for all; but those who reject the offer must be left behind.

2. Gospel experience is indivisible. Philosophically speaking, it is impossible for any man to love two things supremely: No man can serve two masters; ye cannot serve God and Mammon. That old familiar call, My son, give Me thine heart, means the whole heart. A double-minded man is unstable in all his ways (1Ch_12:33; Psa_12:2).

3. Gospel experience is uncompromising. All attempts to combine religion with worldliness are injurious (2Ki_5:18). Naaman asks the privilege of going into the house of Rimmon with a show of devotion so as to keep his place at court.

4. Gospel experience is immortal. The world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever. This part of our nature is what projects itself forward beyond the confines of time. (C. S.Robinson, D. D.)

Following Jesus

I. FOLLOWING JESUS AS SEEN IN HIS CHARACTER FOR OBEDIENCE.

1. His obedience was prompt.

2. His obedience was characterized by inflexibility of purpose.

3. His obedience was characterized by perfect self-abnegation.

II. FOLLOWING JESUS AS ILLUSTRATED IN THE SPIRIT HE MANIFESTED (Luk_9:52-56).

III. FOLLOWING JESUS AS ILLUSTRATED IN WHAT HE REQUIRES OF HIS DISCIPLES.

1. He requires that spirit of holy heroism which will cheerfully endure all hardship and opposition for His sake.

2. He requires implicit and prompt obedience.

3. He insists upon the absolute supremacy of His will. (D. C. Hughes, M. A.)

He who looks back is unfit

Self-examination is wise and well when we try ourselves by tests divinely appointed, and not by ideals of moods and feelings which we conjure up ourselves. Scripture is fertile in tests for self-examination of the right sort. Three kinds of spurious disciples. See whether you are like either of them.

I. THE DISCIPLE UNREADY FOR SELF-DENIAL. The merely impulsive follower must learn that to be ranged in the company of real disciples means glad share in the Lords woe as well as weal. Do we follow our Lord out of such definite and principled yielding of ourselves to Him that we will go where He leads?

II. THE DISCIPLE ENTANGLED. Christ can accept no second place. He must reign. His kingdom involves our entire and self-consecrating submission. Have we made obedience to Jesus the structural principle of our lives?

III. THE DISCIPLE IRRESOLUTE. Not ready definitely and at once to set out on the Christian march: there are other things, farewells, &c., which must be first attended to. The emphasis is on that word first. Perhaps, when these things which ought to be second have been first done, the man may follow. Plainly, he is doubtfully balancing. He is at cross-purposes, has not organized his life under one masterful principle. (W. Hoyt, D. D.)

Three applicants

We may dismiss the old conceit that sought to identify these three persons with three apostles, Judas, Thomas, Matthew. It is hardly credible that these apostles, already named as apostles in this Gospel, would be now introduced here as a certain man, another, another. They would have been mentioned by name, surely, if they had been meant in person. A certain scribe, another of His disciples, another; this is all recorded of them in the Gospels--not enough to identify the individuals, but sufficient to accentuate the cases. One of them, the last of the three, seems to have been shaping for discipleship for some time, and was now making full prefer of it. These men differed apparently in their dispositions. The first seems bold and impulsive, as his loud avowal would show--I will follow Thee whithersoever Thou goest. The second looks modest and thoughtful, as the piety he expresses toward his father would indicate--Lord, I will follow Thee, but suffer me first to go and bury my father. The third appears cautious and calculating; so we infer from his desire to smooth things first with his relations--Lord, I will follow Thee; but suffer me first to go bid them farewell that are at home at my house. Again: These persons differed very evidently, in their gospel ideas. They all recognized the Messianic mission of Jesus, but diverged in their thought of its character and aim. The first regarded Him as the Christ certainly, but, like many more, imagined that it was a temporal kingdom, with temporal attendings, that he was aiming at, and that it would be well to be with Him in this aim of His, the direct way to the things of this life; hence his gushing proffer, I will follow Thee whithersoever Thou goest. The second also regarded Him as the Christ, but perceived His aim to be rather a reign of spirit and truth than of might, and, spiritualized as he was, and waiting with the few for the consolation of Israel, he would assuredly follow this Son of David when his dying father should be buried and the way all clear; hence also his sincere but delaying request, Lord, I will follow Thee; but suffer me first to go and bury my father. The third, like the others, regarded Jesus as the Messiah, and with the second perceived the spirituality of His aim, and felt drawn into sympathy with Him in His spiritual gospel, a follower in heart of His blessed Person. But the flesh shrank where the spirit was willing in him; he would rather not break with his family if he could but go and settle matters with them so as to stand well in their eyes while yet he followed Jesus; hence also his true but somewhat trimming proffer, Lord, I will follow Thee; but let me first go bid them farewell that are at home at my house. Farther: These men differed, as may be gathered from their sentiments, in the risks they ran of coming short in discipleship--the chief point in the narrative. The first was, without doubt, on his way to serious disappointment; the second was, without perceiving it, asking for a dangerous delay; and the third was, though not very conscious of it, attempting a compromise that would surely prove disastrous. (J. Chalmers, M. A.)

A would be disciple repulsed

We are further informed by Mat_8:19, that this man was a scribe, consequently a man of education, and of considerable respectability and social importance.

1. His avowal of attachment was unsolicited. To most men this would probably have increased the value of his decision. This spontaneous offer must be the dictate of a sincere and honest heart. But lie who knows what is in man penetrated all the disguises and subtle reserves within, and discerned the real bias, the ulterior motives, and mean and mercenary views of this adventurer. There was no conscious need of the Saviour in him; no previous work of the word of Christ upon his heart. The true disciples of Christ are attached to Him by obligations of everlasting gratitude: they have been recipients from Him of the greatest blessings God can bestow and man receive. But this man makes no profession of love.

2. Yet his profession was extensive--Lord, I will follow Thee whithersoever Thou goest. He seems to anticipate some inconvenience, to be prepared for some self-denial, to look at the probability of danger, and to form some estimate of the cost involved. But then it was his own estimate, and altogether erroneous. It was well for him that he was not exposed to the fury of that boisterous night. That very first lesson would have shown that the scribe was ignorant of the principles of the doctrine of Christ.

3. Yet his plans were all laid; he did not solicit any delay. He was ready to step into the boat, to go anywhere--as he thought, and to do anything, when the Saviour put before him the picture of His own abject condition--Foxes have holes, &c. Disappointed and vexed that his overtures ofservice should not be immediately and respectfully accepted, chagrined that he should have stooped to one whose circumstances were so indigent, all the bright prospects that he had cherished in the minds eye are dispelled, and he retires, teaching us that those who indulge carnal views of a Christian life have neither part nor lot in the matter. What an opportunity he for ever lost of entertaining the King of kings! Not where to lay Thy head! My house is Thine; eat at my table; sleep on my bed. And if the gracious Saviour had declined the invitation, He would have accepted the heart from which it came. In some direction or other this miserable scribe was related to the large family of By-ends, who think to make a gain of godliness; for it is certain that the Friend of Sinners never did, and never will, reject the approaches of one humble, genuine candidate for His favour. (W. G. Lewis.)

The faithful followers of Christ must expect troubles in this world

1. The time. In Mat_8:19, it is when Christ had a mind to retire, and had declared His purpose to go into the desert; in Luke, when He steadfastly set His face to go to Jerusalem. Both may agree; the one more immediately, the other more remotely; first to the desert, then to Jerusalem.

2. Here is a resolution professed: Lord, I will follow Thee whithersoever Thou goest. Where take notice--

(1) Of the ready forwardness of the scribe. He was not called by Christ, but offered himself of his own accord.

(2) Observe the largeness of the offer, and unboundedness of it, whithersoever; as indeed it is our duty to follow Christ through thick and thin.

3. Christs answer and reply: And Jesus said unto him, Foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head. By the tenor of Christs answer, you may know what ails him, and on what foot he limped; for this is spoken either by way of preparation to enable him to keep his resolution, or rather by way of probation, to try the truth and strength of it; whether it were sincere and sound; yea or nay: us the young man was tried (Mar_10:21). So here, we hear no more of this scribe; our Lord knew how to discover hypocrites. Two things were defective in this resolution.

(1) It was sudden and rash, not weighing the difficulties. They that rashly leap into a profession, usually fall back at the first trial. Therefore we must sit down and count the charges (Luk_14:28).

(2) There was a carnal aim in it. He minded his own profit and honour; therefore Christ in effect telleth him, You had best consider what you do, for following of Me will be far from advancing any temporal interest of yours. He did not discourage a willing follower, but discover a worldly hypocrite, saith Chrysologus. The doctrine we learn from hence is this:--

They that will sincerely follow Christ, must not look for any great matters in the world, but rather prepare themselves to run all hazards with Him. This is evident--

1. From Christs own example; and the same mind should be in all His followers: They are not of the world, even as I am not of the world Joh_17:16). Our estranging of our hearts from the world is an evidence of our conformity to Christ. Christ passed through the world to sanctify it as a place of service; but His constant residence was not here, to fix it as a place of rest; and all that are Christs are alike affected. We pass through as strangers, but are not at home as inhabitants or dwellers; and if we have little of the worlds favour, it is enough if any degree of service for God.

2. From the nature of His kingdom. His kingdom is not of this world Joh_18:3; Joh_18:6). It is not a kingdom of pomp, but a kingdom of patience. Here we suffer with Christ, hereafter we reign with Him. The comforts are not earthly, or the good things of this world, but heavenly--the good things of the world to come. This was the scribes mistake.

3. From the spirit of Christ. His spirit is given us to draw us off from this world to that which is to come (1Co_2:12).

Use 1. Is information.

(1) With what thoughts we should take up the stricter profession of Christianity--namely, with expectations of the cross. Christ will try us, and the world will hate us; therefore let us not flatter ourselves with an easy passage to heaven.

(2) It informeth us what fools they are that take up religion upon a carnal design of ease and plenty, and will follow Christ to grow rich in the world.

(3) It informs us what an unlikely design they have in hand who would bring the world and Christ fairly to agree, or reconcile their worldly advantages and the profession of the gospel. And when they cannot frame the world and their conveniences to the gospel, do fashion the gospel to the world, and the carnal courses of it.

Use 2. Is instruction. When you come to enter into covenant with Christ, consider--

(1) Christ knoweth what motives do induce you: He needeth not that any should testify of man, for He knoweth what is in man (Joh_2:25).

(2) If the heart be false in making the covenant, it will never hold good. An error in the first concoction will never be mended in the second Deu_5:29).

(3) That Christ cannot but take it ill that we are so delicate and tender Of our interests, and so impatient under the cross, when He endured so willingly such great things for our sakes.

(4) If you be not dead to the things of the world, you are not acquainted with the virtue and power of Christs cross, and have not a true sense of Christianity, cannot glory in it as the most excellent profession in the world Gal_6:14).

(5) We are gainers by Christ if we part with all the world for His sake Mar_10:29-30); therefore no loss should seem too great in obeying His will. Certainly a man cannot be a loser by God.

(6) All worldly things were confiscated by the Fall, and we can have no spiritual right to them till we receive a new grant by Jesus Christ, who is the heir of all things (1Co_3:23). (T. Manton, D. D.)

The warning to an ill-calculating professor

This man was in his proffer animated by the hope of temporal good with Jesus. Far back in his mind was the thought of the restored kingdom of David under this his Messianic Son, and of a name and a place and no small honour therein by His side; and the glowing thought produces the loud but ill-calculating profession, I will follow Thee whithersoever Thou goest. Could the Lord Jesus receive such mistaken profession as this? Would He allow this man to become His disciple from so spurious a motive, and under so erroneous an expectation? Did not the man need a word of warning to save him from the disappointment he was positively courting, and to set him right as to what he might reckon on in the kingdom he was seeking to enter? Yes, the man needed such a word, and gets it, plain and direct and strong: Foxes have holes, and birds of the air have nests; but the Son of Man hath not where to lay His head. As if He would say, You would follow because you expect worldly good with Me. You are mistaken; for worldly good I reject for Myself, and promise not to My followers. Poor and despised and rejected I am among men; and so will My followers be for long time to come. If you receive My Word and abide in it, then shall you be My disciple indeed; and you shall know the Truth and the Truth shall make you free. But, as to other things, count the cost; reproach will be your lot with Me rather than honour; poverty will be your burden with Me instead of wealth; you must suffer with Me if you would reign with Me. In this way did the Lord Jesus strip this man of his worldly notion in seeking to follow Him and throw him back from all worldly consideration on to spiritual conviction if he would be His disciple. And in similar way does He ever seek to check in seekers all worldly motive for following Him--and many there are in every age who need such checking as to their profession of the name of Christ. One man thinks it will advance his worldly prospect if he become a Christian; another thinks it will gain him reputation and a character in life; another thinks it will open to him a wider sphere of acquaintances and friends; and so, without any particular conviction as to their need of Christ as their Saviour, they join themselves to Him people and call themselves by His name. But it is unworthy motive this in every form of it. It is the desire of the multitude of whom He said, Ye seek Me because ye did eat of the loaves, and He declines now as He declined then to be followed on any such terms. He will have you follow Him for Himself, because of His grace, and not for any worldly advantage, if you are to be with Him in the gospel; and He sends you back into your hearts with the summary check, The Son of Man hath not where to lay His head, to see if you will take your lot with Him without reserve. He leaves you no choice, friend, but unreserved surrender if you would be His. (J. Chalmers, M. A.)

The election of Christ

There are words here that seem harsh. Stern they may be; harsh they cannot be.

I. THEY ARE DISCRIMINATING, which harsh words never are. No one was more regardful of individual differences than Christ.

II. THEY ARE DISCRIMINATING, SO FAR AS WE CAN SEE, IN THIS WAY: The second case stands on a different footing from the first and third. In two respects.

1. The reply in the second case is more stern and uncompromising; because--

2. There was in this case a distinct call, The first and third were volunteers.

III. IT IS NOT TO BE SUPPOSED, THAT THOSE REJECTED THUS, IF REJECTED, WERE EXCLUDED. All are not chosen for such lonely work. He only gave some to be apostles. There are diversities of gifts. The many are called; the few are chosen. Man is called; men are chosen. Thank God, we all find our level sooner or later. (P. T. Forsyth, M.A.)

The true interpretation of religion

I. From this passage we may naturally consider THE GREAT NUMBER WHO REGARD RELIGION AS SIMPLY A POETIC EMBELLISHMENT, AN AESTHETIC SPECIES OF ETHICS, AN ACCOMPLISHMENT. The New Testament idea of religion is no such thing as this. That idea is that religion is life itself. No man ever got religion; if he ever had any, he lived it. To follow Christ is not a mere polish of things that are substantial, valuable, and needful in this life: it is the reconstruction of the whole man upon a higher pattern.

II. THE IDEA IS CURRENT THAT RELIGION IS A LIMITATION AND RESTRICTION INSTEAD OF AN ENJOYMENT AND AN EXALTATION, that it is, therefore, to be put off as long as it is safe to put it off. You can begin to be a Christian instantly. But you cannot accomplish it instantly. The work is progressive; it is life-long; but when once entered upon heartily it is the sweetest, the noblest, and the best work with which life can concern itself.

III. From the passages read we may LEARN THE WAY IN WHICH MEN ARE ACCUSTOMED, WHEN FROM VARIOUS CONSIDERATIONS THEY ARE MOVED TO A CONSIDERATION OF HIGHER THINGS, TO TREAT THEIR ASPIRATIONS AND THEIR LUMINOUS HOURS. The two or three instances which are grouped together here, represent men that either are moved to follow, or are called to follow, the Christ-life; and the invitation is, in the second case, the same as if it had been an impulse proceeding from the party himself. You will observe, then, from the whole attitude of Christ, and from what we know of His nature, that He saw through the hollow pretences of these men. One wanted to follow Him with the expectation of loaves and fishes, and honours, and prerogatives. Another wanted to follow Him; but he wanted first to go home and bury his father. The inspiration was not strong enough to constitute a spring of action and of life. The guise of filial piety. Christs reply--spiritualizing it was, Let men that do not care for the kingdom of God perform the rites of sepulture; as for you, follow Me. And then, in the other case in which the man was willing to follow Christ, he wanted to go back and say good-bye to his father and mother, and brothers and sisters, before he went. This was almost frivolous; for the following of Christ could not be a separation from all that was dearest to him in this life. As it was then, so it is now. Mostly these alleged reasons of doubt, of occupation, of pleasure, and of bias are simple excuses. Men do not wish to enlarge their lives. They are content with smallness. Sin has beggared them. They not only are living upon penurious doles on the lower plane of life, but they are content to live so. I say to every one that has been wandering, and is wandering, and yet at times is haunted with longings, Seek first the kingdom of God and His righteousness, and all other things shall be added unto you: but seek that first; seek it in earnest; seek it at once; seek it with all your heart; make it your life; and then life will be a thousandfold greater, fuller, and richer to you. (H. W. Beecher.)

Testing sincerity

After the siege of Rome, in 1849, Garibaldi issued to his followers this appeal: Soldiers, your efforts against overwhelming odds have been unavailing; I have nothing to offer you but hunger, thirst, hardship, and death; let all who love their country follow me. And hundreds of Italian youths did follow him, because they loved him and because they loved their country; and, therefore, they could endure trial with greater joy than any selfish pleasures could bestow. (Archdeacon Farrar.)

The poverty of Christ

Richard Fitzralph, Archbishop of Armagh, became celebrated as an opponent of the shameless mendicant orders in the fourteenth century. During one of his visits to London he found the ecclesiastics warmly discussing the subject of the poverty of Jesus; and being asked to preach on the subject, he taught as follows:--Jesus Christ, during His sojourn upon earth, was always a poor man; but He never practised begging as His own spontaneous choice. He never taught any one to beg. On the contrary, Jesus taught that no man should practise voluntary begging. (Reformation Anecdotes.)

Enduring hardship

When Felix Neff undertook the pastorate of the High Alps, a neat cottage was built for him at La Chalpe, one of the few pleasant spots in his vast parish. But his anxiety to reach all his scattered people was such, that two or three days in each month was all that he spent there. With a staff in his hand and a wallet on his back, he travelled from this starting-point twelve miles westward, sixty eastward, twenty southward, and thirty northward. While strength lasted, he did not allow himself a single day of repose, and never slept three successive nights in the same bed.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 9:57-62. And it came to pass as they went in the way — This and the following seem to be the same occurrences with those mentioned by Matthew, which took place as Christ was in the neighbourhood of Capernaum, going from that town to the shore, where he proposed to embark, in order to cross the lake, and not on his way to Jerusalem through the country of the Samaritans. See notes on Mat 8:19-22. And Jesus said to him, The foxes have holes, &c. — Jesus, knowing that the man proposed to himself riches and honours in the expected kingdom of the Messiah, thought fit to make him sensible of his mistake. As if he had said, Understand the terms: consider on what conditions thou art to follow me. He said to another, Follow me — About the same time, our Lord meeting with one who had often attended him, and thereby showed an inclination to become his disciple, he ordered him to disengage himself altogether from worldly affairs and follow him; but he said, Lord suffer me first to go and bury my father — The man excused himself on pretence that he was bound in duty to wait on an aged father, till he should pay him the last office in his burial. Jesus said, Let the dead bury their dead — Let those who are dead in sin, or who are so immersed in worldly affairs that they are dead to God and divine things, employ themselves in committing to the dust their deceased friends and relatives. But go thou and preach the kingdom of God — It is justly observed by Dr. Doddridge, that, “as our Lord called him now to follow him, we must conclude that this commission which he gives him to preach was not directly to be put in execution. The circumstance was plainly extraordinary, and might turn on reasons unknown to us. Christ might, for instance, foresee some particular obstruction that would have arisen from the interview with his friends at his father’s funeral, which would have prevented his devoting himself to the ministry; to which he might refer in saying, Let the dead bury their dead.” And another also said, Lord, I will follow thee — Unto a third, who of his own accord offered to follow him, if he would allow him to go home and take leave of his family, Jesus gave such an answer as teaches us that no domestic affair should hinder the care of our salvation; that the calls of religion are so very pressing, that they admit of no delay or excuse whatsoever; and that all who set themselves to seek the welfare of their souls should pursue the work assiduously, without looking carelessly around them, as if they neglected what they were doing. He said unto him, No man having put his hand to the plough, &c., is fit for the kingdom of God — Either to receive and become a subject of it, or to preach it. “Hesiod has given it as the character of a good ploughman, that, ‘he keeps his mind intent on his work,’ that he may make ‘a straight furrow,’ and does not allow himself ‘to gaze about on his companions.’ Our Lord, on the like obvious principles, may use the phrase of one that looks behind him while his hand is on the plough, as a kind of proverbial expression for a careless, irresolute person, who must be peculiarly unfit for the Christian ministry. How happy had it been for Christ’s church had this lively admonition been regarded, without which it is impossible, ορθοτομειν τον λογον της αληθειας, to divide, or rather direct the word of truth aright,” 2Ti 2:15.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 50.—SELECTION OF CANDIDATES, Luk_9:57-62.

Mat_8:18-27; Mar_4:35-41.

A fuller study of this passage induces us to think that Luke preserves its true place. We can scarce doubt that between the sending forth the messengers above described, the selection and rejection of candidates in this paragraph, and the commissioning of the Seventy, which follows, there is an important connection. If we may suppose that one part of the business of the messengers was to enlist and gather the Seventy, and that these colloquies are part of the examination of Jesus into their qualifications we may easily infer the time and nearly the place at which the Seventy were sent forth. The time must have been just before the FEAST OF TABERNACLES, and the place must have been on the route to Jerusalem from Capernaum. The address to the cities of Galilee in Luk_10:13-15 could have scarce been further away than the boundary line of Judea on his last departure from those cities. The place would therefore be not far from Shiloh or Ephraim. See our notes on the parallel passage in Matthew.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_9:57. In the way.—Perhaps to the other village. It may be, however, that this is an indefinite form of expression, owing to the fact that St. Luke here departs from chronological order. St. Matthew distinctly states that these incidents occurred at an earlier time (Luk_8:19-22). It is unlikely that the same requests or proposals should have been made to Christ, and should have been answered by Him in the same way, on two separate occasions. I will follow Thee, etc.—His self-confidence is akin to that of St. Peter (Joh_13:37).

Luk_9:58. Nests.—Rather, “shelters”: birds do not take refuge in their nests.

Luk_9:60. Let the dead, etc.—Any one, even one spiritually dead, could attend to this subordinate duty of burying the dead: a higher duty, which he could not delegate to another, was incumbent upon this disciple. Some have interpreted the man’s request as his asking for permission to remain at home until the death of his father; but this is improbable. Had his father been lying dead at that moment, the disciple would scarcely have been among the crowd. Farrar suggests that his desire was to go and give a farewell funeral feast and put everything in order. Some detail which would have made the matter clear has perhaps been omitted. It may be that the father was hopelessly ill, so that the delay in all probability would not have been for long.

Luk_9:61. Bid them farewell.—Cf. with this the circumstances of Elisha’s call (1Ki_19:20). What was granted in one case, it might not have been safe to grant in another. This is a more reasonable explanation than to hold that Christ demands a more complete self-devotion than Elijah had any right to command. This third case is peculiar to St. Luke.

Luk_9:62. The plough.—The kind of plough used in the East was easily overturned: a labourer who looked back regretfully, with his heart fixed on other things than his work, would be of little profit to his master.

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_9:57-62

The Three Aspirants.—The manifold wisdom of Christ, which displayed itself in His drawing and attaching of souls to Himself by ways the most different, must often fill us with devout admiration. It can never fill us more with this than when there are brought before us in quick succession moral and spiritual conditions, with much apparent similarity, which yet are most diversely treated by Him. Such we have here. There are three who, either in their own intention or in the Lord’s, are candidates for admission into the inner circle of disciples—into the circle, that is, of those who should not merely themselves receive the truth, but, as Christ’s witnesses, should be actively employed in imparting the knowledge of that truth to others.

I. The offer repelled.—First there offers himself a scribe (Matthew), and his words sound fairly: “Master, I will follow Thee whithersoever Thou goest.” They a little remind one of the great-hearted words of Ittai to David: “Surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be” (2Sa_15:21). Nor is there any reason to suppose that this aspirant to discipleship and to all which discipleship might involve meant at the time otherwise than he spoke. Yet there is not in him that true devotedness to Christ which shall lead him so to follow that Lord in this world that in the world to come he shall be free to follow Him whithersoever He goeth (Rev_14:4). These words have more in them of Peter’s confident asseveration, “Lord, I am ready to go with Thee, both into prison, and to death” (chap. Luk_22:33). At all events, they inspire Him, who knowing all things knew what was in man, with no greater confidence than those other words of Peter hereafter should do; for, not welcoming this volunteer, but rather repelling, He answers, “The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head.” In other words: “Lookest thou for worldly commodities through the following of Me? In this thou must needs be disappointed. These cannot be My followers’ portion, since they are not Mine. The Son of man is homeless and houseless upon earth.” Nor does this answer of Christ come out to us in all its depth of meaning till we realise that hour when upon His cross He bowed His head, not having where to lay it, and having bowed it thus gave up the ghost. Whether this scribe withdrew and went away, we are not informed. That he did withdraw is certainly the impression left upon our minds. But whatever was the issue, this reply of Christ was not meant merely and only to repel. It was intended rather to throw back this candidate for the honours of discipleship on deeper heart-searchings, that, having made these, he might either fall off altogether, or else that he might attach himself to the Lord in quite another spirit from that in which he made his present offer of service.

II. A summons to heroism.—The Lord, who has checked one, incites another; for He knew there was more truth in the backwardness of him to whom He addresses Himself now than in the forwardness of that other who had just addressed Him. He has for him that significant “Follow Me” which He had for a Philip, a Matthew, an Andrew, a Peter. It is in answer to such a summons that this one replies, “Lord, suffer me first to go and bury my father.” This may mean, “My father now lies dead; suffer me, before I attach myself to Thee, to render the last offices of pity to him.” And Christ’s answer we may interpret as implying, “The spiritually dead, those who are not quickened as thou hast been with the spirit of a new life, are yet sufficient for the fulfilling of this office which would now call thee away from Me—namely, the burying of the naturally dead; they can perform it as well as thou, and, under present circumstances, thou must be contented to leave it to them.” When duties come into collision, sacred duties such as that which this man pleaded must give way to those more sacred yet. Christ had said to this man, “Follow Me”; so that now that saying held good, “Whoso loveth father or mother more than Me is not worthy of Me.” And then Christ justifies His withdrawal of this man from attendance on the dead. He had a fitness for work which, if not directly with the living, was yet with those who were capable of being made alive: “Go thou, and preach the kingdom of God.” As though He had said: “Another task is thine—namely, to spread far and wide the glad tidings of life, which as many as hear shall live. One of My royal priesthood, a Nazarite of Mine, having fellowship with Me who am the Life, thy occupation is henceforth with the living, and not with the dead.”

III. Half-heartedness blamed.—A third offers himself for discipleship; yet this with conditions, and craving time for farewells which he would fain interpose. He, too, must learn that there is no dallying with a heavenly vocation; that when this has reached a man, no room is left him for conferring with flesh and blood; to him, too, as to the king’s daughter of old, the word of that precept has come, “Forget also thine own people, and thy father’s house” (Psa_45:10); while, as it may only too easily prove, his worst foes, those who will most effectually keep him back from God, may be those of his own household (Mat_10:36-37). The Lord, therefore, will give no allowance to his request, shuts out at once all dangerous delays and interludes between the offer of service and the actual undertaking of it. He who holds the plough must not look behind him; if he does, he spoils the furrow, and mars the work which he has undertaken. The discipleship of Christ is such a putting of the hand to the plough, for the breaking up of the hard soil of our own hearts, for the breaking up of the hard soil of the hearts of others. The image sets forth the laboriousness of the work better than the more usual image of sowing; and, so to speak, carries us a step farther back in the spiritual husbandry. But he who, having put his hand to the plough, and thus begun well, shall afterwards, Christ does not say turn back, but even so much as look back, in token that his heart is otherwhere than in the task before him, he may still have his hand on the plough, but having fallen away in heart and affection from his work, he traces no straight furrows, he breaks not up aright any fallow ground; he “is not fit,” or rather, is of no service and profit, “for the kingdom of God.” Indeed, unless kept to his work as an hireling, it is likely that he will presently leave his plough in the half-drawn furrow, and be found to have exchanged toil and exposure abroad for the comforts and ease of his own hearth.—Trench.

SUGGESTIVE COMMENTS ON Luk_9:57-62

Luk_9:57-62. Would-be Disciples.—A slight examination of the three cases suffices to show that they practically break into two classes marked by the broad distinction that Christ warns and repels the one, but calls and insists upon the services of the other. One man is discouraged by Christ; two are pressed to enter on the instant into Christ’s service. And this, even though the first seems the most ready, and the other two show a desire to shirk the call. This varying treatment must turn upon some underlying contrast in their spiritual condition; for Jesus has not two sets of terms, He is no respecter of persons who picks and chooses arbitrarily, and so His methods of treatment, though opposed, are quite consistent.

I. See how He deals with uncalculating readiness.—It was a striking thing for a scribe publicly to offer to become Christ’s scholar. But he only took Jesus for another, a wiser scribe than himself—a very shallow qualification for Christian discipleship. His dilettante admiration and transient enthusiasm were unfit to stand the test of practical service. He knew nothing of the life of exposure and privation which this great Scribe led. The Son of man was often homeless and shelterless. His disciples were drawn to Him and kept by Him with a hold which made them indifferent to privation. It was a heart-hold. He had won them for ever to Himself. And to be a Christian now means separation for Christ’s sake from the spirit of the world, and makes a man more or less of an alien and a pilgrim here. It calls him to deny himself and to toil for the salvation of others. Your easy-going scribe will not do that.

II. See how He deals with reluctance.—Under this term the second and third cases are to be reckoned. The first of the two is no volunteer; but he has received the call. Concealed discipleship is no longer to be maintained. Open confession, public service, consecration of himself to the work of Christ—this is what the Lord claimed from His hesitating but genuine disciple. Such a moment comes to every true disciple. It comes as a summons to decision for and open confession of Christ. It comes as a call for testimony and service, where irksome, unpleasant toil is needed. The feeling of duty is Christ’s call, and it leaves you ill at ease until it is obeyed.

III. The great lesson taught by both instances is that such clear, imperative call from Christ sounding in the heart and conscience takes precedence of everything else.—Neither of the two of whom Luke tells us wanted to go. When called, they made excuses for not complying. They did so on the ground of something which seemed to have a prior claim. One urged a domestic duty, the other domestic affection. The first had a dead father to bury, the second had a family circle who as yet knew nothing about his new call to higher work. Yet family life, as Jesus views it, is for the present only, and not for eternity. The interests and claims of the living, spiritual world must take precedence of the dead one. In this man’s case the two duties were made to conflict that there might be a lesson to you and me for all time. Summoned to the holiest of all duties, the disciple is absolved from the holiest of earthly duties. As for the second man, it is evident that the lower affections of the natural heart were straining his devotion to higher duty in a quite perilous degree. Men who cannot steel themselves against such allurements are not fit for the work of God. Jesus is a very exigent Master. What portrait of ourselves do we recognise in these three disciples!—Dykes.

Enthusiasm, Reluctance, Compromise. Three Types of Character.

I. Enthusiasm repressed.—The prayer is not welcomed. The disciple spoke unadvisedly, and was rebuffed by Christ’s answer. We must not diminish where Christ has spoken. This is His own description of the homelessness of His ministry. It is a parable. Unrest is the trial of trials to His people. To some the words come true literally, to all spiritually. Think of it ere thou speakest the “whithersoever.” Jesus meets enthusiam with warning. None shall come after Him by mistake or in misunderstanding.

II. Reluctance stimulated.—The direct opposite. Christ takes the initiative here; summons to instantaneous decision. We know not the reasons for this special peremptoriness; but He repels the disciple’s plea, and claims pre-eminence for the reign of God in man’s heart and life. Christ is jealous of earthly duties, even the most sacred. His mandate is stern and imperious.

III. Compromise rebuked.—A wonderfully composite character! He is a volunteer, but he stipulates; an enthusiast, but he procrastinates. His prayer is denied. Christ will not allow natural affection to divert from His service. What is there in your home, your heart, your life that cannot stay there with Jesus? Count the cost. Put the hand to the plough, and look not back!—Vaughan.

Three Types of Character.—Each of the three sayings of Christ brought together in this place by Luke contains a distinct principle applicable to a particular type of character.

I. The word spoken to the scribe suggested to an inconsiderate enthusiast the lesson that one must count the cost before entering on the career of a disciple.

II. The second word is adapted to the case of a man thoroughly in earnest, but distracted by a conflict of duties, and virtually enunciates the principle that in all collisions between the duties we owe to the kingdom and those arising out of natural relations, the former must take precedence.

III. The third word meets the case of a divided heart.—The ploughman who looks back does not give his undivided attention to his task, and therefore fails to draw a straight furrow. The man who desired to bid farewell to his friends was hankering after home enjoyments, and the reply to his request taught the lesson that no one who is drawn two ways by his affections is fit for the service of the kingdom, because it demands the whole heart and mind. The very harshness and inexorableness of Christ’s sayings serve to show how exacting and inexorable is the demand of the kingdom for heroic devotion.—Bruce.

The Three Disciples.

I. The self-confident disciple.—His estimate of what Christ’s service required was far from complete.

II. The diffident disciple.—Finds himself in a dilemma which seems to warrant, if it does not necessitate, delay. Our Lord teaches that every duty, no matter how sacred or momentous, is subordinate to the primary one of following Him.

III. Offers like the first, but in general character resembles the second.—He is not constrained by any sense of duty. He does not appreciate the gravity of the moment, the pressing and august character of our Lord’s work. This is no time for saying farewells. Love dictates the sternness of our Lord’s words. He insists on wholehearted service.—Moinet.

Christ wants Followers—

I. Who have counted the cost.

II. Who are ready to follow Him at once.

III. Who will follow with an undivided heart.—W. Taylor.

Luk_9:57. The more eager the less prepared.—We must bear in mind that he was a scribe, who had been accustomed to a quiet and easy life, had enjoyed honour, and was ill-fitted to endure reproaches, poverty, persecutions, and the cross. He wishes, indeed, to follow Christ, but dreams of an easy and agreeable life, and of dwellings filled with every convenience; whereas the disciples of Christ must walk among thorns, and march to the cross amidst uninterrupted afflictions. The more eager he is, the less he is prepared. He seems as if he wished to fight in the shade and at ease, neither annoyed by sweat nor by dust, and beyond the reach of the weapons of war.—Calvin.

Luk_9:57-62. Three Would-be Followers.—Christ deals with three proposed followers:

(1) the ambitious self-seeker;

(2) the procrastinating time-server;

(3) the hesitating and half-hearted compromiser.

Luk_9:57-58. An enthusiastic disciple checked.

Luk_9:59-60. A laggard disciple stimulated.

Luk_9:61-62. An irresolute disciple summoned to choose between the world and God.

Three Impediments.—The three impediments are:

(1) earthly desire;

(2) earthly sorrow;

(3) earthly affection.

Luk_9:60. “Go thou and preach.”—Jesus forbade him to go, in order to show that nothing, not even the most important work of natural duty and affection, is so momentous as care for the kingdom of heaven, and that nothing, however urgent, should cause us to be guilty of a moment’s delay in providing first for that.—Chrysostom.

Luk_9:62. The True Follower.—The true motive to follow Jesus must absorb every other.

1. Renunciation.

2. Concentration.

3. Expectation.

“Plough.”—An intimation that the ministerial life is like that of a tiller of the ground (cf. 1Co_3:9). The Christian minister is a feeder of sheep, a dresser of a vineyard, a masterbuilder, a watchman; all these names imply duties requiring diligence, vigilance, and toil.—Wordsworth.

Reluctance for the Work.—Our Lord knew quite well that if he went away he would not come back again; it was not so much love for those at home as reluctance for the work that was in his mind.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

CHAPTER 28

JESUS HOMELESS

Mat 8:1-22, & Luk 9:57-62. “And it came to pass, they journeying on the way, a certain one said to Him, I will follow Thee whithersoever Thou mayest go, Lord; and Jesus said to him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where He may lay His head.” With the exception of the great Mediterranean plain, the plain of the Jordan, and many beautiful plains in the highlands, of which Esdraelon, between Mt. Gilead and the mountains of Gilboa, containing twelve thousand acres, is the largest, all Palestine consists of rich mountains, abounding in caves, dens, and holes. Hence it is a great place for wild animals, and especially the fox — i.e., the jackal — a larger species than the American. I saw a number of them in my travels. Hence the familiarity of the illustration. When our Lord was rejected at Nazareth, His native city, He migrated to Capernaum, on the northern coast of the Galilean Sea, and, as it is believed, made Peter’s house His home, as He says here, having none of his own. This was quite a bluff to the enthusiastic disciple, calculated to do him good by testing his faith. “And he said to another, Follow Me. And he said, Lord, permit me first, having gone away, to bury my father.” This is an Oriental expression, not altogether unheard of in this country; not signifying that the father was already dead, but was probably old, and this man felt it his duty to stay with him till he died. “And Jesus said unto him, Let the dead bury their dead; but having come away, preach the kingdom of God.” The Bible abounds in enigmatical statements in order to quicken our intellects and inspire investigation, much to our profit. The simple meaning of this statement is, “Let the spiritually dead bury the physically dead, and you come along and preach.” The sinners are always ready to bury the dead, and do it as well as we can, while they are utterly incompetent to the great and infinitely important work of preaching the gospel. “And another said, I will follow Thee, Lord; but first let me go and bid my home-folks adieu. And Jesus said to him, No one, putting his hand to the plow, and looking back, is fit for the kingdom of God.” The plows in that country have but one handle. Consequently it is utterly impossible to run one of them in the right place and look back. We should all profit by this response. We have no time to waste in the useless ceremonies of paying a valedictory visit to the homefolks. One hundred thousand people die every day, as we fear most of them unprepared. O what a havoc is hell making on this poor lost world! So we have no time to wait, tinkering round home, bidding kindred and friends farewell. Write them a postal card that you are gone to Africa, and embark on the first ship.

STORM ON THE GALILEAN SEA

Mat 13:18-27; Mar 4:35-41; & Luk 8:22-25; Luk 9:57-62. Mark: “And He says to them on that day, it being evening, Let us cross over to the other side. And leaving the multitude, they receive Him, as he was in the ship; and there were many other ships along with Him. And there is a great storm of wind, and the waves poured into the ship, so that it was already sinking.” Matthew says is was covered with the waves, and Luke says they were being filled up and were in danger. The Sea of Galilee, seven hundred feet below the Mediterranean, as a natural consequence of this deep depression, is surrounded by mountains on all sides, except the deep valley through which the Jordan flows from the north and out toward the south. Consequently it is very liable to sudden tornadoes; the atmosphere, pouring down in all directions from the highlands, gets turned about, and develops whirlwinds, which are very dangerous, as it is sixteen and one-half miles long and seven and one-half miles wide, with a coast of seventy-five miles. We were warned by the guidebooks to beware of storms. This we heeded, lighting on the good fortune to get a very valuable boat, which was built last year, in Beyroot, for the especial accommodation of the German emperor. We found it splendid, and, sailing over the sea two days, encountered no storm. “He was lying in the stern, sleeping on a pillow; they arouse Him up, and say to Him, Master, is there no care to Thee that we perish?” Matthew: “And He says to them, Why are ye cowardly, O ye of little faith?” This was a just rebuke; because they might have known that they were in no danger with Him on hoard. This is the secret of perfect love, which always takes Jesus aboard, casting out fear. Mark “And rising, He rebuked the wind and said to the sea, Be quiet!

be calm! And the wind ceased, and there was a great calm. And He said to them, Why are ye afraid? How have you not faith? And they feared with great fear, and continued to say to one another, Who then is this, because the wind and the sea obey Him?” This was a most incontestable miracle, commanding the elements of nature, illustrating to all that He had made the sea and the storms, and had nothing to do but speak, and they promptly obey. We sailed over the same route last November, meanwhile we read the account of this storm and the miraculous calm.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

9:57-62 As he traveled toward Jerusalem to suffer and die, Jesus explained the cost to those who wished to follow him.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk_9:57-60. See on Mat_8:19-22, who has placed the incidents earlier. These little narratives circulated probably in general without definite historical arrangement. Arbitrarily enough, Lange[125] finds the three unnamed ones that follow, Luk_9:57; Luk_9:59; Luk_9:61, in Judas Iscariot, Thomas, and Matthew. According to Luke, they were assuredly none of the twelve (Luk_6:13 ff.).

πορευομένων αὐτῶν] to wit, εἰς ἑτέραν κώμην, Luk_9:56.

ἐν τῇ ὁδῷ] is to be taken with what follows (Lachmann). If, as is usually the case, it were connected with πορ. αὐτ., it would simply be useless.

ἀπελθόντι] Case of attraction, Kühner, II. p. 344.

Luk_9:60. διάγγελλε κ.τ.λ.] announce everywhere (διά, comp. Rom_9:17) the kingdom of God, the imminent establishment of the Messiahs kingdom.

[125] Hejust as arbitrarily, since the brief narratives omit all such detailsrepresents the first as being of a sanguine, the second of a melancholic, the third of a phlegmatic temperament. See L. J. III. p. 424.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 9:57-62 . New disciples . ἐν τῇ ὁδῷ : the indication of time is not precise. It does not mean, on the way to the other village, mentioned just before (Meyer), but on the way to Jerusalem (Luk 9:51 ). Grotius thinks the connection is purely topical. “Visum est Lucae connectere τὰ ὁμογενέα .” The first two of the three cases are reported by Mt. (Mat 8:19-22 ). τις : Mt. (Mat 8:19 ) designates this certain one a scribe. ἀπέρχη implies a departure from a place. It would be a leaving of home for the disciple.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

2. The Three Disciples: Luk 9:57-62.

Two of these short episodes are also connected in Matthew (Matthew 8); but by him they are placed at the time when Jesus is setting out on His excursion into Decapolis. Meyer and Weizsäcker prefer the situation indicated by Matthew. The sequel will show what we are to think of that opinion.

1 st. Luk 9:57-58.

Luke says, a certain man; in Matthew it is a scribe. Why this difference, if they follow the same document?

The homage of the man breathed a blind confidence in his own strength. The answer of Jesus is a call to self-examination. To follow such a Master whithersoever He goeth, more is needed than a good resolution; he must walk in the way of self-mortification (Luk 9:23). The word κατασκήνωσις strictly denotes shelter under foliage, as opposed to holes in the earth. Night by night Jesus received from the hand of His Father a resting-place, which He knew not in the morning; the beasts were better off in respect of comfort. The name Son of man is employed with precision here to bring out the contrast between the Lord of creation and His poorest subjects.

This offer and answer are certainly put more naturally at the time of final departure from Galilee, than at the beginning of a few hours’ or a few days’ excursion, as in Matthew.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Such as follow Christ, must prepare themselves, to suffer all discommodities.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 57. A certain man] He was a scribe. See on Mt 8:19-22. It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(57-60) Lord, I will follow thee.—See Notes on Mat_8:19-22. The two anecdotes, if we may so call them, are placed by the two Evangelists in a very different connection. It is clear that their isolated, fragmentary character, with no definite notes of time and place, left a large margin to the discretion of each compiler as to where they should appear. The difference between the “certain man” of St. Luke’s report, and the “scribe” of St. Matthew’s, slight as it is, takes its place among the signs of the mutual independence of the two Gospels.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

57-62. The Three Aspirants.

57. as they went in the way] St Matthew (Mat_8:19-22) places these incidents before the embarkation for Gergesa. Lange’s conjecture that the three aspirants were Judas Iscariot, Thomas, and Matthew is singularly baseless.

a certain man] a Scribe (Mat_8:19). The dignity of his rank was nothing to Him who had chosen among His Twelve a zealot and a publican.

whithersoever thou goest] There was too little of ‘the modesty of fearful duty’ in the Scribe’s professions.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And another also said,.... "To him", as the Syriac and Arabic versions add, that is, to Christ; the Ethiopic version reads, "and a third said to him"; for this is the third person mentioned in this relation of Luke's; only two are spoken of by Matthew, but a third is added here:

Lord, I will follow thee; he moves it himself, to be a disciple of his, and a preacher of his Gospel, only with this condition:

but let me first go bid them farewell, which are at home at my house: as Elisha desired Elijah, that he might go and kiss his father and his mother and then he promises he would follow him, Kg1 19:20. The Syriac version adds, "and I will come"; and the Persic, "and give commands, and then, will I come": and the phrase not only signifies, that he desired to take leave of his friends, but to compose and set in order his family affairs, and dispose of his worldly effects among his domestics, relations, and friends, in the best manner he could; and then he should have leisure, and be at liberty to follow Christ, and attend his service.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

56 For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.

57 And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest.

Ver. 57. See Mat 8:19.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See the notes at Mat 8:19-22.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Follow thee, &c. Although the Sovereign Lord of all is most munificent, yet he does not lavish his gifts on all without distinction, but bestows them on the worthy only. When, therefore, this man offered to follow Christ, he answers him by telling him, that all who follow him, must daily take up their cross, and renounce the conveniences of this life. Thus he mentions what was reprehensible in his person. There appears likewise great presumption in his conduct, as he did not petition to be admitted, as other Jews did, but seems to claim the honour of the apostleship; an honour which none must assume, but such as are called by God. (Hebrews v.) (St. Cyril in St. Thomas Aquinas)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Matthew saith, Mat 8:19, this man was a scribe. See Poole on "Mat 8:19". Let those who have stately houses, and think them worth glorying in, or that they are things fit for men to value themselves upon, despising their poor brethren that want such accommodations of this life, digest this text.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 57-62. Three would-be disciples. The Lord, in plain terms, tells them what is required of men who seek his service. The first two of these incidents in the life of Jesus are related by St. Matthew, (Mat_7:19-22) but he places them in an earlier period. They evidently did not occur together, but most probably they took place about this time in the ministry. They are placed in one group as examples of the way in which the Master replied to numerous offers of service made to him under different conditions.

Vers. 57, 58. Lord, I will follow thee whithersoever thou goest. And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. St. Matthew tells us that the "certain man" who made this offer of service was a scribe. This detail is useful, as showing that those who were attracted by our Lord"s teaching were by no means confined to the peasant and artisan class. If we look a little below the surface of the gospel story, we find numberless indications of this. In the Master"s reply it is probable that the depression, naturally the result of the churlish refusal of the Samaritan villagers to receive him (ver. 53), coloured the sad but true reflection. The wise Master distrusted the too-ready enthusiasm of his would-be disciple. He saw it would never stand the test of the severe privation or the painful self-sacrifice which would be the sure lot of any one, especially at that juncture, really faithful to him.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. viii, 19.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

True Discipleship of Christ.

v. 57. And it came to pass that, as they went in the way, a certain man said unto Him, Lord, I will follow thee whithersoever Thou goest.

v. 58. And Jesus said unto him, Foxes have holes, and birds of the air have nests, but the Son of Man hath not where to lay His head.

v. 59. And He said unto another, Follow Me. But he said, Lord, suffer me first to go and bury my father.

v. 60. Jesus said unto him, Let the dead bury their dead; but go thou and preach the kingdom of God.

v. 61. And another also said, Lord, I will follow Thee; but let me first go bid them farewell which are at home at my house.

v. 62. And Jesus-said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.

See Mat 8:19-22. All three incidents teach the same lesson: True discipleship of Christ implies a denial of self and all earthly ties, in certain circumstances even the obligations of blood-relationship. The first man offered to become Christ’s disciple, but did not know that sacrifices were asked. Jesus points to His own case. The foxes have dens, and the birds of the heaven have roosting-places, but the Son of Man has no place which He can call His own. If that is the Master’s position, the disciple can hardly expect more. In the second case, Jesus asked a scribe to become His disciple. When this man gave his excuse that he must first go back and bury his father, Jesus tells him that this duty is well taken care of in the hands of those that make it their occupation to bury the dead, but that he should come and follow Jesus by proclaiming on every side the kingdom of God. In the third case, the man offers to follow, but proposes a preliminary condition, namely, that he first be given an opportunity to say farewell to his friends. This is a type of man who always first wants to do something in which he himself is personally interested, and then take care of the main duty. But Jesus calls him to order with a proverbial saying: No one having laid his hand to the plow and then looking behind him is fit for the kingdom of God. To follow Jesus in His ministry is the highest calling, and it requires a firm intention and a steady eye. Any labor is unfruitful unless the whole man takes part in it and devotes his entire mind to the subject in hand. These lessons are so badly needed today that everyone can make the application for himself. "The first case is that of inconsiderate impulse, the second that of conflicting duties, the third that of a divided mind."

Summary.Jesus sends out the Twelve on a missionary journey, feeds five thousand, accepts Peter’s confession and predicts His Passion, is transfigured, heals a lunatic boy, gives several lessons in humility, and teaches a lesson in discipleship.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. A person resolving to follow Christ, a good resolution if made deliberately and wisely, not for sinister ends, or secular advantages, which it is to be feared was the case here, by our Saviour’s answer; for, says he, Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head.

As if Christ had said, "My condition in the world is very poor, I have no house of residence that I call my own; the birds of the air have their fixed nests, and the beasts of the earth have their dens and holes, but I have no fixed habitation; therefore if you think to follow me for the sake of worldly advantage, you will find yourself greatly disappointed."

Learn hence, that such men will find themselves miserably mistaken, and greatly disappointed, who expect to gain any thing by following of Christ, but their souls’ salvation. It was a common opinion among the Jews, that the disciples of the Messiah should get wealth and honor by following him.

It is likely what this person said proceeded from this opinion; accordingly Christ discourages him from such expectation, by laying before him his mean, poor, and low condition, in which he was to be followed by his disciples; as if Christ had said, "If you expect temporal advantages by following of me, you will be much mistaken, for I have nothing I can call my own."

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LXXVII. Sacrifice for Christ's Service].

LXXVII. AS TO SACRIFICE FOR CHRIST'S SERVICE. (Samaria. Probably September, A. D. 29.) cLUKE IX. 57-62.

c57 And as they went on the way [the way through Samaria to Jerusalem], a certain man said unto him, I will follow thee whithersoever thou goest. 58 And Jesus said unto him, The foxes have holes and the birds of the heaven i have nests; but the Son of man hath not where to lay his head. 59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto [442] him, Leave the dead to bury their own dead; but go thou and preach the kingdom of God. [For comment upon similar language see pp. 341, 342.] 61 And another also said, I will follow thee, Lord; but first suffer me to bid farewell to them that are at my house. 62 But Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. [Comparing Luke with Matthew, as indicated above, we find that Matthew gives two and Luke three proposals to follow him, and that they differ widely as to the time. It is likely that the first instance occurred where Matthew places it, and the last two occurred where Luke places them, and that each Evangelist borrowed an item from another period and joined it to his incident because of the similarity of the subject. But as such proffers of discipleship may have been very common, the incidents may be entirely different. The teaching of the last incident is that at a command of Christ all conflicting obligations must be set aside.]

[FFG 442-443]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

57–62. On these excuses, see notes on Matt. 8:18–22; also Mark 4:35. Luke adds a few new facts which I notice. A certain man. A scribe (Matthew). I will follow thee. The Lord tries his sincerity by telling him of the hardships before him.

The Son of man. The Messiah (see note on Matt. 10:23). He had no permanent home. Often his only shelter at night was the open sky.

Another. A disciple. See note on Matt. 8:21.

Let the dead bury their dead. Let the world attend to its own duties. To preach the kingdom rises above every other duty. The disciple was probably an apostle, who wished to stay with his father until his father's death.

No man having put his hand to the plough. An agricultural figure. The plowman must look ahead instead of back. So, too, of the Christian. The Savior's words were suggested by a request of one to go home for a farewell before following him. In thousands of instances it has been shown that the convert who goes to confer with unbelieving relatives before the final step is likely to part with Christ instead. Heathen, ready to be baptized, who go home for a final farewell before the step, are likely to be persuaded not to take it, so missionaries tell us.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

someone

This was not one of the disciples.

Foxes have holes ... nowhere to lay his head

Jesus responds with a proverb to teach the man about being Jesus' disciple. Jesus implies that if the man were to follow him, that man too might not have a home. AT: "Foxes have holes ... nowhere to lay his head. So do not expect that you will have a home" (See: Proverbs and Assumed Knowledge and Implicit Information)

Foxes

These are land animals similar to small dogs. They sleep in a den or a burrow in the ground.

birds in the sky

"birds that fly in the air"

the Son of Man has ... his head

Jesus is speaking about himself in the third person. AT: "I, the Son of Man, have ... my head" (See: First, Second, or Third Person)

nowhere to lay his head

"nowhere to rest my head" or "nowhere to sleep." Jesus exaggerates to emphasize that he has no permanent home and that people did not often invite him to stay with them. (See: Hyperbole and Generalization)

translationWords

Jesus

Son of Man

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

[57. Εἶπέ τις πρὸς αὐτὸν, a certain man said unto Him) Three persons are recorded in this place as having been stirred up to follow Christ, of whom the two first, who had been mentioned already by Matthew (ch. Mat 8:19-22), are, now that the suitable occasion presents itself (ch. Luk 10:1, which follows immediately after), joined to a third, who has been adopted (enrolled) by Luke among the number of the Seventy, as we may conjecture.—Harm., p. 388.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

57–62. THE THREE ASPIRANTS

57. πορευομένων αὐτῶν ἐν τῇ ὁδῷ. St Matthew (Mat 8:19-22) places these incidents before the embarkation for Gergesa. Lange’s conjecture that the three aspirants were Judas Iscariot, Thomas, and Matthew is singularly baseless.

τις. A Scribe (Mat 8:19). The dignity of his rank was nothing to Him who had chosen among His Twelve a zealot and a publican.

ὅπου ἂν ἀπέρχῃ. There was too little of ‘the modesty of fearful duty’ in the Scribe’s professions.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

57-62.] Matthew (8:19-22) relates the contents of vv. 57-60, but at a totally different period of our Lord’s ministry, viz. His crossing the lake to go to Gadara. It is quite impossible to decide which Evangelist has placed the incidents in their proper chronological place. When we once begin to speculate on such things, it is easy to find a fitness, on whichever side of the argument we range ourselves. Only (see notes on Matt.) we must not adopt the wretched subterfuge of the harmonists, and maintain that the two events took place twice, each time consecutively, and each time with the same reply from our Lord.

57,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

57-62. Three Aspirants to Discipleship warned to count the cost. In part also in Mat 8:19-22. The section is well summarized in the chapter-heading in AV. “Divers would follow Him, but upon conditions.” The first two instances are common to Lk. and Mt.; the third is given by Lk. alone. But Mt. has the first two in quite a different place, in connexion with the crossing to the country of the Gadarenes (8:19-22). Lk. connects the three instances with the final departure from Galilee and with the mission of the Seventy. That he understands these aspirants to be three of the Twelve is manifestly incorrect (6:13); and it is uncertain whether he regards all three incidents as having taken place at one and the same time. It is probable that they were grouped together because of their similarity, and that two were already so grouped in the source which both Mt. and Lk. seem to have used.

57. Καὶ πορευομένων αὐτῶν. The most natural, though not certain, reference is to the preceding ἐπορεύθησαν εἰς ἑτέραν κώμην. But it may almost equally well refer to πορεύεσθαι εἰς Ἰερουσαλήμ (ver. 51), and quite possibly to some journey otherwise unmentioned.

For the simple καὶ (א B C L X Ξ) A G D L P etc. have ἐγένετο δέ, and f Vulg. factum est autem; while D has καὶ ἐγένετο, and a c d e et factum est.

ἐν τῇ ὁδῷ. Like κλασμάτων (ver. 17) and κατὰ μόνας (ver. 18), these words can be taken either with what precedes or what follows. The Vulgate is as ambiguous as the Greek: ambulantibus illis in via dixit quidam ad illum. Beza has quidam in via dixerit; but Luther and all English Versions take the words with what precedes. Comp. 4:1, 5:24, 6:18, 8:15, 39, 10:18, 11:39, etc.

εἶπέν τις. Mt. has εἷς γραμματεὺς εἶπεν. The man had been a hearer, and now proposes to become a permanent disciple, no matter whither Jesus may lead him. To restrict the ὅπου ἐὰν ἀπέρχῃ to the journey then in progress, or to the different routes to Jerusalem (Schleierm.), is very inadequate. On the other hand, there is no sign that the man thinks that he is making a very magnificent offer. His peril lies in relying on his feelings at a moment of enthusiasm.

Here, as in Joh 8:21, Joh 8:22, Joh 8:13:33, Joh 8:36, Joh 8:18:20, Joh 8:21:18, we have ὅπου for ὅποι, a word which does not occur in bibl. Grk.

WH. have ἐάν (A B C K L U Ξ 33 69) in their small ed., with Lach. Treg. In the large ed. they have ἄν (א D), with Tisch. RV. “Predominantly ἄν is found after consonants, and ἐάν after vowels; but there are many exceptions” (ii. App. p. 173).

The κύριε after ἀπέρχῃ (A C G D L R, f q δ Syr. Goth.) may safely be omitted (א B D L Ξ, a c Vulg. Syr-Sin. Boh. Arm.).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

A certain man. Matthew, a scribe.

Thou goest [απερχη] . Lit., "goest away" [απο] . I will follow these whithersoever - away thou goest.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.