Questions where the Bible appears to say two different things, with the passages on each side set together.
What was Jesus H. Christ's real name?The New Testament gives Jesus a long string of names and titles — Jesus, Jesus Christ, Emmanuel, the Word, Son of Man, Son of the Highest, Son of David, Son of…
Was Jesus homeless?Matthew 8:20 and Luke 9:58 have Jesus say *hai alōpekes phōleous echousin kai ta peteina tou ouranou kataskēnōseis, ho de huios tou anthrōpou ouk echei pou tēn…
Luke 15:32(v22)But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.’ ”
Colossians 2:13(v22)You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our…
Psalms 84:3(v20)Yes, the sparrow has found a home, and the swallow a nest for herself, where she may have her young, near your altars, Yahweh of Armies, my…
Luke 2:7(v20)She gave birth to her firstborn son. She wrapped him in bands of cloth, and laid him in a feeding trough, because there was no room for…
Ephesians 5:14(v22)Therefore he says, “Awake, you who sleep, and arise from the dead, and Christ will shine on you.”
Show all 32 cross-references
Luke 9:59-62(v21)He said to another, “Follow me!” But he said, “Lord, allow me first to go and bury my father.” But Jesus said to him, “Leave the dead to…
Ephesians 2:5(v22)even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved—
Ephesians 2:1(v22)You were made alive when you were dead in transgressions and sins,
Luke 22:33-34(v19)He said to him, “Lord, I am ready to go with you both to prison and to death!” He said, “I tell you, Peter, the rooster will by no means…
John 1:43(v22)On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.”
Leviticus 21:11-12(v21)He must not go in to any dead body, or defile himself for his father or for his mother. He shall not go out of the sanctuary, nor profane…
Numbers 6:6-7(v21)“ ‘All the days that he separates himself to Yahweh he shall not go near a dead body. He shall not make himself unclean for his father, or…
Matthew 19:29(v21)Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, will…
Isaiah 53:2-3(v20)For he grew up before him as a tender plant, and as a root out of dry ground. He has no good looks or majesty. When we see him, there is no…
Luke 14:33(v19)So therefore whoever of you who doesn’t renounce all that he has, he can’t be my disciple.
John 13:36-38(v19)Simon Peter said to him, “Lord, where are you going?” Jesus answered, “Where I am going, you can’t follow now, but you will follow…
1 Timothy 5:6(v22)But she who gives herself to pleasure is dead while she lives.
1 Kings 19:20-21(v21)Elisha left the oxen, and ran after Elijah, and said, “Let me please kiss my father and my mother, and then I will follow you.” He said to…
Luke 14:25-27(v19)Now great multitudes were going with him. He turned and said to them, “If anyone comes to me, and doesn’t disregard his own father, mother,…
Deuteronomy 33:9-10(v21)He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for…
Psalms 104:17(v20)where the birds make their nests. The stork makes its home in the cypress trees.
Haggai 1:2(v21)“This is what Yahweh of Armies says: These people say, ‘The time hasn’t yet come, the time for Yahweh’s house to be built.’ ”
Mark 12:32-34(v19)The scribe said to him, “Truly, teacher, you have said well that he is one, and there is none other but he, and to love him with all the…
Luke 2:16(v20)They came with haste, and found both Mary and Joseph, and the baby was lying in the feeding trough.
Luke 9:57-60(v19)As they went on the way, a certain man said to him, “I want to follow you wherever you go, Lord.” Jesus said to him, “The foxes have holes,…
1 Corinthians 1:20(v19)Where is the wise? Where is the scribe? Where is the lawyer of this world? Hasn’t God made foolish the wisdom of this world?
2 Corinthians 8:9(v20)For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty…
Matthew 4:18-22(v22)Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for…
Luke 2:12(v20)This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough.”
Luke 8:3(v20)and Joanna, the wife of Chuzas, Herod’s steward; Susanna; and many others; who served them from their possessions.
2 Corinthians 5:16(v21)Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more.
Psalms 109:22(v20)for I am poor and needy. My heart is wounded within me.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv19–21The true disciples of Christ must prepare themselves to…
The true disciples of Christ must prepare themselves to all kind of miseries.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv19–2219 And a certain scribe came, and said unto…
19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
Ver. 19. Master, I will follow thee, &c.] As Samson followed his parents till he met with a honeycomb; or as a dog follows his master till he come by a carrion. Vix diligitur Iesus, propter Iesum. But, as Isaac loved Esau, for venison was his meat, Gen 25:28, and as Judah’s rulers "loved with shame, Give ye," Hos 4:18; so do hypocrites; they serve not the Lord Jesus Christ, but their own bellies, Rom 16:18; they have his person in admiration only for advantage, Jdg 1:16; they can bear the cross with Judas, so they may bear the bag and lick their own fingers. Ephraim is a heifer that loveth to tread out the grain, because while it treads it feeds, Hos 10:11. But such delicate self-seekers are rejected, as here; when those that have honest aims and ends hear, "Come and see," Joh 1:46.
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.
Matthew Poole1685 · Public DomainOn vv19, 21We have the same story in Luk 9:57,58; only…
We have the same story in Luk 9:57,58; only Luke saith it was as they went in the way; and saith, a certain man thus said unto him. Matthew more particularly describeth the man from his office, or ordinary employment. Both agree in what he said to our Saviour,
Master, ( so they usually called their teachers, to whose conduct they gave up themselves),
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I will follow thee, that is, I am resolved or I am ready to follow thee,
whithersoever thou goest. Thus men often take up sudden resolutions to walk with God, and to be his servants, upon sinister accounts, and before they have well considered what they are like to meet withal who own themselves the disciples of Christ. Our Saviour, knowing his heart, and that this resolution was either bottomed in his curiosity to see his miracles, or in a hope of some livelihood from him, fits him with an answer, letting him know what difficulties those that followed him must look to meet with.
The foxes have holes, &c. Alas! thou dost not know what it is to follow me; my external condition is worse than that of the birds of the air, they have fixed nests, or the beasts of the earth, the worst of them have holes, but I have no fixed habitation on earth. He both here and in many other texts calls himself
the Son of man, ( a name never, that we read of, given to him but by himself), to declare the truth of his human nature, and that he had a natural compassion for men; that he was a child born, a son given to us, Isa 9:6; the person prophesied of as the Messias. Dan 7:13; the person mentioned who was to have all things put under his feet, Psa 8:6; 1Co 15:27; Heb 2:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt1703 · Public DomainOn v21We must not suppose by this prohibition that Christ…
We must not suppose by this prohibition that Christ disallows or disapproves of any civil office from one person to another, much less of a child to a parent, either living or dying: but he lets us know,
1. That no office of love and service to man, must be preferred before our duty to God, unto whom we owe our first obedience.
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2. That lawful and decent offices become sinful, when they hinder greater duties.
3. That such as are called to the work and employment of the ministry, must mind that alone, and leave inferior duties to inferior persons: as if our Saviour had said, Others will serve well enough to bury the dead; but thou that art a consecrated person must do that unto which thou art consecrated and set apart. Under the law the priest might not come near a dead corpse, nor meddle with the interment of their own parents; unto which our Saviour probably alludes.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill1763 · Public DomainOn vv19–22And Jesus saith unto him,.... Knowing his heart, and…
And Jesus saith unto him,.... Knowing his heart, and the carnal and worldly views with which he acted;
the foxes have holes in the earth, where they hide themselves from danger, take their rest, and secure their whelps;
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and the birds of the air have nests, where they sit, lay, and hatch their eggs, and bring up their young;
but the son of man has not where to lay his head, when he is weary, and wants rest and sleep, as he did at this time. So that though he was Lord of all, as being the mighty God; yet as "the son of man", a phrase, expressive both of the truth and meanness of his human nature, the most despicable of creatures in the earth and air, were richer than he. This he said, to convince the Scribe of his mistake; who expected much worldly grandeur and wealth, by becoming his disciple. When Christ styles himself "the son of man", it is no contradiction to his being God; nor any objection to trust and confidence in him, as the Jew (z) suggests; for he is truly and properly God, as well as really man, having two natures, human and divine, united in his person; so that he is, as was prophesied of him, Emmanuel, God with us, in our nature, God manifested in the flesh: and since he is so, it cannot be unlawful to trust in him; which it would be indeed, was he a mere man. The Jews ought not to object to this name and title of the "Messiah, the son of man": since he is so called, as their own writers and commentators acknowledge, in (a) Psa 80:17 and (b) Dan 7:13. And whereas it is further urged against these words of Christ, that if he was God, why does he complain of want of place? Is not the whole world his, according to Psa 24:1? It may be replied, that it is very true, that the whole world is his, nor could he be in want of anything, as God; but yet, as man, for our sakes he became "poor", that we "might be rich": nor should this be any difficulty with a Jew, when they themselves say, as some have thought, if he (the Messiah) should come, , "there's no place in which he can sit down" (c). Unless it be understood of Nebuchadnezzar, as the gloss explains it; let the learned inspect the place, and judge: the coming of the Messiah is immediately spoken of.
(z) R. Isaac Chizzuk Emuna, par. 2. c. 12. p. 403. (a) Targum & Aben Ezra in loc, Abarbinel Mashmia Jeshua, fol. 81. 2. (b) R. Jeshua in Aben Ezra in loc. & Saadiah Gaon & Jarchi in loc. Zohar in Gen. fol. 85. 4. (c) T. Bab. Sanhedrim, fol. 96. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv19–22Luke ix, 57.
Luke ix, 57.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv19–22Verse 19. A certain scribe] Though εις γραμματευς, ONE…
Verse 19. A certain scribe] Though εις γραμματευς, ONE scribe, may be considered as a Hebraism, yet it is probable that the literal construction of it was intended, to show that few of this class came to the Lord Jesus for instruction or salvation.
Master] Rather, teacher, διδασκαλε from διδασκω, I teach, which itself seems to be derived from δεικω, I show, and means the person who shows or points out a particular way or science.
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I will follow thee whithersoever thou goest.] A man who is not illuminated by the Spirit of God thinks himself capable of any thing: he alone who is divinely taught knows he can do nothing but through Christ strengthening him. Every teacher among the Jews had disciples, and some especially that followed or accompanied them wherever they went, that they might have some person at hand with whom they might converse concerning the Divine law.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v21Mat 8:21-22. And another said, Lord, &c. — Luke…
Mat 8:21-22. And another said, Lord, &c. — Luke informs us, Luk 9:59, that Christ had said to this man, Follow me, to which command he replied, as is here stated, Lord, suffer me first to go and bury my father — His meaning seems to be, Suffer me to continue at home with my father, who is far advanced in years, till I have performed the last filial office to him, in committing his body to the dust: for it does not appear that his father was already dead. But Jesus said, Follow me — Namely, immediately; and let the dead bury their dead — Let such as are dead in sin, spiritually dead, being insensible to the concerns of their souls and eternity, employ themselves in interring their deceased relatives and friends: or, leave the business of the world to those that are alive to it, and dead to God and things divine.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv19, 21, 22And a certain scribe came ... - It is…
And a certain scribe came ... - It is not improbable that this man had seen the miracles of Jesus, and had formed an expectation that by following him he would obtain some considerable worldly advantage. Christ, in reply to his professed purpose to follow him, proclaimed his own poverty, and dashed the hopes of the avaricious scribe. The very foxes and birds, says he, have places of repose and shelter, but the Son of man has no home and no pillow. He is a stranger in his own world - a wanderer and an outcast from the homes of people. Compare Joh 1:11.
Son of man - This means, evidently, Jesus himself. No title is more frequently given to the Saviour than this, and yet there is much difficulty in explaining it. The word “son” is used in a great variety of significations. See the notes at Mat 1:1. The name “Son of man” is given to Jesus only three times in the New Testament Act 7:56; Rev 1:13; Rev 14:14, except by himself. When he speaks of himself, this is the most common appellation by which he is known. The phrase “Son of God,” given to Christ, denotes a unique connection with God, Joh 10:36. The name “Son of man” probably denotes a corresponding unique connection with man. Perhaps the Saviour used it to signify the interest he felt in man; his special love and friendship for him; and his willingness to devote himself to the best interests of the race. It is sometimes, however, used as synonymous with “Messiah,” Mat 16:28; Joh 1:34; Act 8:37; Joh 12:34.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv20, 22By the fox is meant craft and cunning, by…
By the fox is meant craft and cunning, by the birds pride. Thus then our blessed Lord answered him; pride and deceit dwell in your heart, but you have left no place for the Son of Man to rest his head, who can rest only in the meek and humble. St. Augustine --- Jesus Christ rejected this scribe, because he wished to follow Jesus rather through the desire of glory and wealth, hoping to be great in his kingdom, than with the design of perfecting himself in virtue; so that our Saviour answers him: You cannot expect riches from me; who am poorer than the beasts of the field, or birds of the air; they have a place of rest, whereas I have none. (Menochius)
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).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv19–20INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat…
INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22)
And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv19–2219-22. Matthew here relates two incidents illustrating our Lord’s…
19-22. Matthew here relates two incidents illustrating our Lord’s selection of disciples. Two contrasted cases are presented. In the first, a disciple of no ordinary qualifications offers himself, and is not accepted. In the other a chosen disciple presents a very strong plea for being excused, but is imperatively retained.
Luke adds a third instance of a man who was almost ready to follow our Lord, but had a small cause for postponement; our Lord rejects him.
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The incident which Matthew here relates of the scribe, is placed by Luke in a very different part of the Lord’s history. Yet in Luke it stands isolated like a separate anecdote, whereas here in Matthew it has the air of being a proposition made by the scribe to our Lord as he was about to cross the lake.
19. A certain scribe — As a professional man, read in law, and probably of the tribe of Levi, he would appear to be a more eligible disciple than the fisherman or the toll-gatherer. Whithersoever — He seems prepared for trials. There is no proof of any ambitious motive. Yet our Lord sees that he has not the material for a true apostle. He neither accepts nor rejects him; he only gives a vivid picture of his own poor accommodations, and the scribe’s ardour seems to evaporate. It is very probable that the scribe acted more wisely in staying than in going. He would have spoiled perhaps a good scribe, and have made a poor apostle. Not every profound Christian scholar is bound to be a preacher of the Gospel. He does not seem to have even persisted to cross the Gennesaret. There are those who have an idea that there is something in the life of a missionary attractive and romantic. When such are the motives, a most miserable failure results.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv19–2219. We are not told whether this scribe, thus…
19. We are not told whether this scribe, thus brought face to face with privation and hardship, was daunted like the young ruler (ch. Mat_19:16), or persevered like the sons of Zebedee (ch. Mat_20:22).
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.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv19–22(19) A certain scribe came.—The facts that follow are…
(19) A certain scribe came.—The facts that follow are placed by St. Luke, as we have seen, in quite another stage of our Lord’s ministry. The fact that it was a scribe that came is striking, as showing that the impression made by our Lord’s teaching was not confined to the “common people” that “heard him gladly.” As Nicodemus had already come confessing that He was a “Teacher come from God,” so in Galilee there was one whom the Sermon on the Mount, or some like discourse, had led to volunteer at least the show of discipleship.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv19–22Vers. 19-22. Parallel passage: Luk_9:57-62. The would-be followers. (On…
Vers. 19-22. Parallel passage: Luk_9:57-62. The would-be followers. (On this section, cf. by all means Trench, "Studies in the Gospels," pp. 156-167: 1867) Notice that St. Luke
(1) places it almost at the beginning of the Great Episode, calling attention by it to the qualifications required of those who would follow the Lord Up to Jerusalem;
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(2) adds a third example. So far as we have materials for deciding, the chronological position found in St. Matthew seems more probable.
And a certain scribe came; Revised Version, and there came a scribe. Contrast the order in ver. 2. There the leper was recognized as such before ever he came near, an emphasis being laid on him and his actions by the addition of "Behold;" here the official position is of but secondary importance. A certain; a (Revised Version); eiv . The Hebrew numeral not uncommonly stands for an indefinite article; (cf. Mat_9:18. Westcott and Hort) Mat_26:69). Trench"s "one scribe"... with, perhaps, an emphasis on the "one" to mark how unfrequent such offers were," is tempting, but improbable. Scribe. St. Matthew alone records his profession. Perhaps because the distinction of Jewish classes presented itself more vividly to his mind than to St. Luke"s. And said unto him; Master; better, with the Revised Version margin, teacher (didaskale). It may be that he recognized one who was superior in an important branch of his own occupation, or, less probably, that he willingly accorded to him a title due to his occupation. (cf. Joh_3:2; and infra, Mat_12:38) I will follow thee; akolouyhsw (not egw akolouyhsw soi). Self is placed in the background; he is wholly taken up with that which he proposes doing. Whithersoever thou goest. Though, as a scribe, he would naturally prefer quiet. Contrast Joh_6:66 (periepatoun). But the discomforts would be greater than he expected. Observe, however, that there is no sign. in him of that filarguria of which he has been accused (Cram. Cat.). Trench strangely favours the suggestion that he was Judas. Is Rev_14:4 a reminiscence of this offer?
Vers. 19-22. (see also Luk_9:57-62) Three human types one Divine type.
In introduction, note that the passage in St. Luke has by some been regarded, on account of its very different place and apparent connection, as not the parallel of the present passage. On the other hand, it can scarcely be a mere duplicate or even a replica. Under any circumstances, if not the parallel, it certainly is a parallel, and the very equivalent, when allowance is made for the addition supplied by St. Luke. In fact, the absence of the third position from St. Matthew"s account may possibly find explanation (explanation confessedly somewhat asked for) for any who hold, with some of the best of critics, that we may not improbably have here, in the three persons described, the anonymous biographies in so far as this incident goes of Judas Iscariot, St. Thomas, and St. Matthew himself. Notice
I JESUS CHRIST THE TYPE OF DISCRIMINATING FIDELITY; NOT DISGUISING, NOT FLATTERING, THE CHARACTER OF HIS OWN SERVICE, If any one, whether more or less savouring of the things that be of Judas Iscariot, seeks to enter the service of Christ and the kingdom of heaven, he shall not do so untaught as to the service, unwarned as to the conditions of it; he is plainly, faithfully, and most impressively told of these. Remark on the perfection for effectiveness of the warning here given, in its naturalness and simplicity (ver. 20), and of the touching, exquisite pathos of the last of the three clauses. Remark also on the inevitable dangers of times of apparent prosperity and popular impression, as well those that flourish in dispositions of the sanguine and enthusiastic type. Discriminate between the man who offers himself, as "moved by the Holy Ghost," and the way in which he offers himself, and the boastful volunteer, whether of the nature here Portrayed, or of that of the misguided zeal of Peter.
II JESUS CHRIST THE TYPE OF CLEAREST VISION IN THE MATTER OF THE RELATIVE WORTH OF THE HEAVENLY CALL, AND ANY AND EVERY EARTHLY CALL; THE HEAVENLY RELATIONSHIP, AND ANY AND EVERY EARTHLY RELATIONSHIP; AND OF UNBROKEN SINGLENESS OF DEVOTION, AND LOYALTY INCORRUPT TO THE HIGHER. Remark here OH the expression (ver. 21), "another of his disciples," as finding its explanation from St. Luke (9:59), where we learn that Jesus had just called him, and that he was therefore his disciple. Illustrate from other clear deliverances of Jesus Christ that there is not to be imagined here for a moment any depreciation of the sacredness and the worth of human affections, but rather exaltation of the Divine affection (which must be ever the one determinating and turning-point of human character and hope and eternal outlook). Show how, in this instance, all this was yet more illuminated by the grace and kindness and inspiriting nature of the further commission, "But go thou and preach the kingdom of God.
III JESUS CHRIST THE TYPE OF THE UN-LOOKING BACK, THE UN-MISGIVING, THE UN-TURNING, AND THE "WITHOUTREPENTANCE" WHEN HIGH DUTY, WHEN THE MORE THAN HEROIC HEIGHTS OF PRESENT SELF-SACRIFICE, WHEN HOLY EFFORT AND HEAVEN, ARE THE GOAL IN FRONT. Dwell lovingly on the undoubted dependence (equally extraordinary and glorious in its essential nature) of true Christian work, on an exact, a clear, a steadfast eye, and a heart thereupon perfect to follow its outlook. How much so-called Christian work withers like untimely birth itself by reason of carelessness, mixed motive, and lack of supremely dominating affection! B.
Vers. 23-27. The (Mar_4:35-41 Luk_8:22-25) novel call to faith.
In introduction, emphasize the little chain of events that led to the position of peril, as in every sense natural, as wearing that appearance, and justly wearing it, and resent the imputation that it was an artificial one. The suggestive parallel or contrast, so often pointed to by various students of the New Testament in many an age, may be recalled, viz. that of Jonah fleeing from duty in a ship, falling asleep through a callous heart and a stupefied conscience, and creating peril for all his fellow-voyagers. Allow respecting the disciples now that there was much natural in their fear, and right in a secondary degree, though secondary only in their repairing with anxious cry to Jesus Christ in their extremity, as they supposed, of danger. But show, on the other hand, that the time was one of deeper teaching; the opportunity one of getting a word, and. a powerful word, in for exercise of higher faith; and the crisis had arrived when, for the disciples at any rate, a step in advance was to be taken, and they are compelled to see it. For
I THE CALL TO FAITH IN JESUS CHRIST HIMSELF IS NOW PUBLISHED FOR THE DISCIPLES, AND NOT SIMPLY FAITH IN WHAT HE MAY DO.
1. He was asleep, but it was he.
2. He was asleep, but he was in the ship.
3. He was asleep, but it was certain he did "care" for his disciples, and did care that they should "not perish.
II THE CALL TO FAITH IN JESUS CHRIST WAS FOR SUCH FAITH TO OWN HIM OMNIPOTENT MASTER IN EVERY AND ALL DIRECTIONS OF GOD"S WIDE DOMAIN. It was g new surprise that "winds and sea obey him." But if it were this, a new surprise what did it mean, except that they knew it not before or doubted it before?
III THE CALL TO EXERCISE FAITH IN JESUS CHRIST WAS A CALL TO BELIEVE THAT THE ENEMIES TO BE SUBJUGATED BY HIM WERE NOT SUCH AS COULD BE CALLED ACCIDENT AND THINGS UNCONSCIOUS, BUT UNSEEN FOES IN DISASTROUS ALLIANCE WITH THESE. Christ "rebuked" the "winds and sea." The alliance of spirit with flesh and blood and matter of such kind (wonderful and mysterious as is the bridge from one to another, the subtle but powerful and, for long lasting, tyrannous link between them), is undenied; and is so familiar as a phenomenon and a fact with us that we think not, at all about it, except with special effort and on special occasion. Yet deeper things are betrayed to us in revelation and by revelation, viz. such a thing as this, that spirit may possess other matter and other forms of matter; and tyrannously dominate the ubiquitous "elements of nature" and their forces. The deeper and less recognized whisperings and suggestions of revelation are sometimes equivalent to authoritative pronouncements of what we had once named the superstitious figments of heathen minds. Let it be they were such; yet how cravingly, inquiringly, wearily, and not altogether vainly, did they roam round and beat at the bonds and environment of their ignorance; and sometimes they touched truth! The disciples were taught such truths, and we through them. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v19Master, I will follow Thee.
Mat_8:19-22
Master, I will follow Thee.
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Impetuous and hesitating discipleship
I. The significance of Christs treatment of the impetuous scribe. He declares his determination to follow Christ, lead where He may. Christ checks rather than encourages the man. We may regard the determination of the scribe as-the resolution of an unreflecting emotionalist, and an ambitious worldling. Our Lords words have important applications in our own day.
II. The suggestiveness of Christs treatment of the shrinking and hesitating disciple. Christ might have seen in this request a sensitive shrinking from the sacrifice and sufferings involved in following Him. The man had heard the words in Mat_8:20, or Christ might have foreseen that to grant it, would be attended with fatal results to his yet unripened discipleship. Immediate decision was the essential conditions of his salvation. (J. Taylor.)
Followers on the sea-shore
I. The followers on the sea-shore.
1. The hasty follower who is the first who presents himself, and he is sifted by Christ.
2. The tardy follower is hastened by Jesus. He is called not to bury the dead, but to preach the life-giving word.
3. The last of the three followers is halting with a divided heart, and is reproved. It is not the claims of family, but the clinging of His own unloosened attachment that divides and detains Him.
II. The passage across the lake. (A. M. Stuart.)
The corrective test
I. High-sounding words are not always a proof of deeply rooted faith.
II. Christ should be followed for what He is in Himself, as well as for what He has to bestow.
III. The omniscience of Christ enables Him to detect the most hidden motives of men.
IV. The poverty of Christ may well excite our wonder and gratitude. (H. G. Parrish, B. A.)
Following Christ
Every man has a Master; business, home, etc., command and we obey. Every person has a master passion, also every man is a master. Has the power of will; is a servant by consent. The resultant of these two facts, is necessitated relationship to something.
I. Christ is a valuable companion because He embodies a lofty and perfect moral ideal, the expression of the grandest conception of truth this world has ever known. He gives the idea and the grace to imitate it.
II. Christ is a pleasant companion. Imparts joy and sense of security-hope.
III. Christ is a safe guide. But if a man is to follow Christ there are some conditions which he must observe.
1. There must be a fixed purpose. I will must be will and not impulse only.
2. You will require courage.
3. You will have to take on the habits of the Lord Jesus. You cannot follow Him and be selfish and narrow. (J. R. Day, D. D.)
The lower duty hinders the higher
It is not that you desire wrong things; it is not that you desire to avoid right things; but you say, Suffer me first to do the inferior, and then I shall be ready for the superior. Suffer me first to take care of myself. Suffer me first to take care of my household. Suffer me first to take care of my business. Suffer me first to take care of my party. Suffer me first to look after this enterprise, and then-No! this constant habit of humbling the higher, and making it subordinate to the lower; this constant preference of the inferior to the superior, works demoralization. A man does not need to throw away his Bible, nor defy his God, nor sell his soul voluntarily. He only needs to say, Suffer me first to do this lesser thing. The moment that is done, there will be another Suffer me first in its place. And so we shall put the inferior duties in the place of higher duties, and go through life, and fail at last. (Beecher.)
Religion must surmount difficulty
A man fascinated with the idea of raising fruit, goes to the country and sets out his orchards with bright anticipations as to the result. But no sooner have his trees got well started than all nature becomes his tormentor. The frost blasts the blossoms. The worms gnaw the roots. The insects sting both blossom and roots. And when he has toiled year after year, and brought his trees into such a state that he thinks that he is going to have a profusion of delicious fruit, the black wart seizes his plum-trees, and the gum-canker attacks his cherry-trees, and the winterblight kills his pear-trees, and his apple-trees will not bear anyhow; and at last disgusted with raising fruit, he comes back to the city, and says, I prefer, after all, that other people should be my pomologists. I have had enough of gardening. (Beecher.)
Religion more than resolution
Oh! what pictures there would be, if I could only take the trouble to learn to paint the things that I dream about! Such frescoes I Such magnificent renderings of magnificent scenes! Such portraitures! The trouble is, that while my imagination is fruitful enough, it is a shiftless and careless fruitfulness, and it never comes down lower than that, and dies in the nest where it was born. I think of things, and turn them over, and turn them over, and make pictures, and forget them, and make pictures, and forget them; but I am not an artist. An artist is a man whose wishes get down through his shoulders to his fingers; and he makes what he wishes he was going to make. He does. He turns into account that which would otherwise die as smoke or cloud. Men of reverie are like clouds that never rain. Men of function shower down resolutions in the form of drops, and results spring up from them. (Beecher.)
Religious impressions not to be checked
I. The importance of a prompt and resolute devotedness of mind to the great concern of religion. This is to follow Christ, and includes:
1. The candid reception of His revelation.
2. It involves a surrender of ourselves to Christ as our Saviour and Governor.
3. It imparts an ardent solicitude for the prevalence of his religion.
II. The egregious folly of stifling religious impressions in favour of such devotedness, by worldly considerations. Let the dead bury their dead.
1. Some are prevented from an immediate compliance with their convictions, by the notion that their happiness is to be found in the world, which they would be required to abandon.
2. Some by the remonstrances of worldly relatives and friends.
3. Some by some particular worldly object of pursuit, upon which, for the moment, they are intent, and which promises soon to leave them at liberty. (J. Leifchild.)
I. The men of the world are but dead men. The sentence of death passed upon all men still abides: it is not repealed. As dead as men in their graves. You rotting above the ground, and they under (Rom_8:10). As there is in the sinner a seeming life, so is there in the righteous a seeming death. They may seek a new life.
1. They may become alive in their apprehensions of God.
2. They are alive in their devotions to God.
3. These awakened sinners are alive in their obedience to God.
II. As the men of the world are, so also are the things about which they are conversant. They are dead things, they have no real life in them. They perish in the using. (W. Gilpin, M.A.)
Jesus a homeless wanderer
I. The striking fact.
II. Reasons for this.
1. As the Son of Man He was the federal representative of our race, in certain important respects.
He showed:
(1) That man has forfeited all right to shelter upon earth.
(2) That we should seek shelter elsewhere, and not look for our portion on earth.
2. In the work of our redemption it was needful for Jesus to stoop thus low.
(1) It was part of the penalty lie bore.
(2) He went down to the lowest of men.
(3) It was to illustrate the unearthliness of His religion.
III. Some additional reflections:
1. Christian, adore the humiliation and condescension of your loving Lord.
2. Be willing if need be to suffer shame and poverty with Him.
3. If more happily circumstanced be amazed and overwhelmed with gratitude at your superior lot.
4. Yet set not your affections on earthly possessions.
5. Nor despise poorer brethren.
6. If offering to follow Christ, count the cost.
7. In another sphere, how this saying is reversed. (T. G. Horton.)
Not where to lay His head
A little boy, between four and five years old, was one day reading to his mother in the New Testament; and when he came to these words, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head, his eyes filled with tears, his tender breast heaved, and at last he sobbed aloud. His mother inquired what was the matter; but for some time he could not answer her. At length, as well as his sobs would let him, he said, I am sure, mamma, if I had been there, I would give Him my pillow.
The foxes and birds better accommodated than Christ
I. Christs remark on the provision made for the habitation of the inferior creatures. Men have reason, are able to contrive habitations for themselves; Providence hath furnished them with trees, stones, etc., for this end. Suitable provision also made for the inferior creatures. Tame animals are accommodated by the care of man; wild beasts directed by instinct to proper places (Job_39:27; Psa_104:17).
II. Christs representation of his own destitute circumstances.
1. How wise and faithful was Christ in this representation; how much instruction doth it convey to His followers. A test of sincerity.
2. The condecension of Christ in submitting to these hardships is truly admirable.
3. How reasonable is it that the disciples of Christ should be humble when they have, and contented when they have not, the comfortable accommodations of life!
4. With how much pleasure should we think of the exaltation and glory of Christ in heaven. (J. Orton.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson1891 · Public DomainOn vv19–2219. A certain scribe said, … I will follow…
19. A certain scribe said, … I will follow thee. Compare Luke 9:57–62. Though this scribe belonged to a class which, as a body, rejected Christ, he was disposed to be a disciple (see verse 21), but had not counted the cost. See note on Matt. 2:4.
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.
C. I. Scofield1917 · Public DomainOn v20Son of man
Son of man
(See Scofield "Eze 2:1"). Our Lord thus designates Himself about eighty times. It is His racial name as the representative Man, in the sense of 1Co 15:45-47 as Son of David is distinctly his Jewish name, and Son of God His divine name. Our Lord constantly uses this term as implying that his mission (e.g.); Mat 11:19; Luk 19:10. His death and resurrection (e.g.); Mat 12:40; Mat 20:18; Mat 26:2 and His second coming (e.g.); Mat 24:37-44; Luk 12:40 transcended in scope and result all merely Jewish imitations. When Nathanael confesses him as "King of Israel," our Lord’s answer is, "Thou shalt see greater things.. . the angels of God ascending and descending upon the Son of man." When His messengers are cast out by the Jews, His thought leaps forward to the time when the Son of man shall come, not then to Israel only but to the race; Mat 10:5; Mat 10:6; Mat 8:23. It is in this name, also, that universal judgment is committed to Him Joh 5:22; Joh 5:27. It is also a name indicating that in Him is fulfilled the O.T. foreview of blessing through a coming man. See Scofield "Gen 1:26"; Gen 3:15; Gen 12:3; Psa 8:4; Psa 80:17; Isa 7:14; Isa 9:6; Isa 9:7; Isa 32:2; Zec 13:7; Isa 32:2; Zec 13:7.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v21Another lesson:
Another lesson:
v. 21. And another of His disciples said unto Him, Lord, suffer me first to go and bury my father.
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v. 22. But Jesus said unto him, Follow Me, and let the dead bury their dead.
Here was a man that had belonged to the larger circle of disciples, that had made it a point to remain in the neighborhood of Christ. But his was a vacillating nature, he was still undecided. Jesus called him, Luk 9:59. Hesitatingly he asks for leave to bury his father, which may have been a mere pretense in order to gain time. Jesus gives him what sounds like a harsh answer. If Christ was here merely quoting a Jewish proverb, His meaning may have been: Let the spiritually dead, those that are dead to the call of the Kingdom, bury the naturally dead. But without such a supposition the words of Christ refer to an Aramaic use of the word "dead," a play on words, meaning to say: Let the dead be taken care of by those whose business it is to inter the earthly remains; do not concern yourself about the mortal shell of your father, that is the business of the undertaker; let your concern be the kingdom of God. The discipleship of Christ is far more important than all duties toward even the nearest relatives; if there is a conflict of interests, there can be but one choice, Mat 10:35-39.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v21allow me first to go and bury my father
allow me first to go and bury my father
It is unclear whether the man's father has died and he will bury him immediately, or if the man wants to stay for a longer amount of time until his father dies so he can bury him then. The main point is that the man wants to do something else first before he follows Jesus.
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leave the dead to bury their own dead
Jesus does not mean literally that dead people will bury other dead people. Possible meanings of "the dead": 1) it is a metaphor for those who will soon die, or 2) it is a metaphor for those who do not follow Jesus and are spiritually dead. The main point is that a disciple must not let anything delay him from following Jesus. (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv19–228:19 The teachers of religious law had a prestigious…
8:19 The teachers of religious law had a prestigious vocation of preserving, learning, and interpreting the Scriptures for the good of society. The way to God was thought to be through them (15:13-14; 23:13).
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv19–21 The true disciples of Christ must prepare themselves to…
The true disciples of Christ must prepare themselves to all kind of miseries.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–22 19 And a certain scribe came, and said unto…
19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
Ver. 19. Master, I will follow thee, &c.] As Samson followed his parents till he met with a honeycomb; or as a dog follows his master till he come by a carrion. Vix diligitur Iesus, propter Iesum. But, as Isaac loved Esau, for venison was his meat, Gen 25:28, and as Judah’s rulers "loved with shame, Give ye," Hos 4:18; so do hypocrites; they serve not the Lord Jesus Christ, but their own bellies, Rom 16:18; they have his person in admiration only for advantage, Jdg 1:16; they can bear the cross with Judas, so they may bear the bag and lick their own fingers. Ephraim is a heifer that loveth to tread out the grain, because while it treads it feeds, Hos 10:11. But such delicate self-seekers are rejected, as here; when those that have honest aims and ends hear, "Come and see," Joh 1:46.
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.
Matthew Poole 1685 · Public Domain On vv19, 21 We have the same story in Luk 9:57,58; only…
We have the same story in Luk 9:57,58; only Luke saith it was as they went in the way; and saith, a certain man thus said unto him. Matthew more particularly describeth the man from his office, or ordinary employment. Both agree in what he said to our Saviour,
Master, ( so they usually called their teachers, to whose conduct they gave up themselves),
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I will follow thee, that is, I am resolved or I am ready to follow thee,
whithersoever thou goest. Thus men often take up sudden resolutions to walk with God, and to be his servants, upon sinister accounts, and before they have well considered what they are like to meet withal who own themselves the disciples of Christ. Our Saviour, knowing his heart, and that this resolution was either bottomed in his curiosity to see his miracles, or in a hope of some livelihood from him, fits him with an answer, letting him know what difficulties those that followed him must look to meet with.
The foxes have holes, &c. Alas! thou dost not know what it is to follow me; my external condition is worse than that of the birds of the air, they have fixed nests, or the beasts of the earth, the worst of them have holes, but I have no fixed habitation on earth. He both here and in many other texts calls himself
the Son of man, ( a name never, that we read of, given to him but by himself), to declare the truth of his human nature, and that he had a natural compassion for men; that he was a child born, a son given to us, Isa 9:6; the person prophesied of as the Messias. Dan 7:13; the person mentioned who was to have all things put under his feet, Psa 8:6; 1Co 15:27; Heb 2:8.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v21 We must not suppose by this prohibition that Christ…
We must not suppose by this prohibition that Christ disallows or disapproves of any civil office from one person to another, much less of a child to a parent, either living or dying: but he lets us know,
1. That no office of love and service to man, must be preferred before our duty to God, unto whom we owe our first obedience.
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2. That lawful and decent offices become sinful, when they hinder greater duties.
3. That such as are called to the work and employment of the ministry, must mind that alone, and leave inferior duties to inferior persons: as if our Saviour had said, Others will serve well enough to bury the dead; but thou that art a consecrated person must do that unto which thou art consecrated and set apart. Under the law the priest might not come near a dead corpse, nor meddle with the interment of their own parents; unto which our Saviour probably alludes.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv19–22 And Jesus saith unto him,.... Knowing his heart, and…
And Jesus saith unto him,.... Knowing his heart, and the carnal and worldly views with which he acted;
the foxes have holes in the earth, where they hide themselves from danger, take their rest, and secure their whelps;
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and the birds of the air have nests, where they sit, lay, and hatch their eggs, and bring up their young;
but the son of man has not where to lay his head, when he is weary, and wants rest and sleep, as he did at this time. So that though he was Lord of all, as being the mighty God; yet as "the son of man", a phrase, expressive both of the truth and meanness of his human nature, the most despicable of creatures in the earth and air, were richer than he. This he said, to convince the Scribe of his mistake; who expected much worldly grandeur and wealth, by becoming his disciple. When Christ styles himself "the son of man", it is no contradiction to his being God; nor any objection to trust and confidence in him, as the Jew (z) suggests; for he is truly and properly God, as well as really man, having two natures, human and divine, united in his person; so that he is, as was prophesied of him, Emmanuel, God with us, in our nature, God manifested in the flesh: and since he is so, it cannot be unlawful to trust in him; which it would be indeed, was he a mere man. The Jews ought not to object to this name and title of the "Messiah, the son of man": since he is so called, as their own writers and commentators acknowledge, in (a) Psa 80:17 and (b) Dan 7:13. And whereas it is further urged against these words of Christ, that if he was God, why does he complain of want of place? Is not the whole world his, according to Psa 24:1? It may be replied, that it is very true, that the whole world is his, nor could he be in want of anything, as God; but yet, as man, for our sakes he became "poor", that we "might be rich": nor should this be any difficulty with a Jew, when they themselves say, as some have thought, if he (the Messiah) should come, , "there's no place in which he can sit down" (c). Unless it be understood of Nebuchadnezzar, as the gloss explains it; let the learned inspect the place, and judge: the coming of the Messiah is immediately spoken of.
(z) R. Isaac Chizzuk Emuna, par. 2. c. 12. p. 403. (a) Targum & Aben Ezra in loc, Abarbinel Mashmia Jeshua, fol. 81. 2. (b) R. Jeshua in Aben Ezra in loc. & Saadiah Gaon & Jarchi in loc. Zohar in Gen. fol. 85. 4. (c) T. Bab. Sanhedrim, fol. 96. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19–22 Luke ix, 57.
Luke ix, 57.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv19–22 Verse 19. A certain scribe] Though εις γραμματευς, ONE…
Verse 19. A certain scribe] Though εις γραμματευς, ONE scribe, may be considered as a Hebraism, yet it is probable that the literal construction of it was intended, to show that few of this class came to the Lord Jesus for instruction or salvation.
Master] Rather, teacher, διδασκαλε from διδασκω, I teach, which itself seems to be derived from δεικω, I show, and means the person who shows or points out a particular way or science.
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I will follow thee whithersoever thou goest.] A man who is not illuminated by the Spirit of God thinks himself capable of any thing: he alone who is divinely taught knows he can do nothing but through Christ strengthening him. Every teacher among the Jews had disciples, and some especially that followed or accompanied them wherever they went, that they might have some person at hand with whom they might converse concerning the Divine law.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v21 Mat 8:21-22. And another said, Lord, &c. — Luke…
Mat 8:21-22. And another said, Lord, &c. — Luke informs us, Luk 9:59, that Christ had said to this man, Follow me, to which command he replied, as is here stated, Lord, suffer me first to go and bury my father — His meaning seems to be, Suffer me to continue at home with my father, who is far advanced in years, till I have performed the last filial office to him, in committing his body to the dust: for it does not appear that his father was already dead. But Jesus said, Follow me — Namely, immediately; and let the dead bury their dead — Let such as are dead in sin, spiritually dead, being insensible to the concerns of their souls and eternity, employ themselves in interring their deceased relatives and friends: or, leave the business of the world to those that are alive to it, and dead to God and things divine.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv19, 21, 22 And a certain scribe came ... - It is…
And a certain scribe came ... - It is not improbable that this man had seen the miracles of Jesus, and had formed an expectation that by following him he would obtain some considerable worldly advantage. Christ, in reply to his professed purpose to follow him, proclaimed his own poverty, and dashed the hopes of the avaricious scribe. The very foxes and birds, says he, have places of repose and shelter, but the Son of man has no home and no pillow. He is a stranger in his own world - a wanderer and an outcast from the homes of people. Compare Joh 1:11.
Son of man - This means, evidently, Jesus himself. No title is more frequently given to the Saviour than this, and yet there is much difficulty in explaining it. The word “son” is used in a great variety of significations. See the notes at Mat 1:1. The name “Son of man” is given to Jesus only three times in the New Testament Act 7:56; Rev 1:13; Rev 14:14, except by himself. When he speaks of himself, this is the most common appellation by which he is known. The phrase “Son of God,” given to Christ, denotes a unique connection with God, Joh 10:36. The name “Son of man” probably denotes a corresponding unique connection with man. Perhaps the Saviour used it to signify the interest he felt in man; his special love and friendship for him; and his willingness to devote himself to the best interests of the race. It is sometimes, however, used as synonymous with “Messiah,” Mat 16:28; Joh 1:34; Act 8:37; Joh 12:34.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv20, 22 By the fox is meant craft and cunning, by…
By the fox is meant craft and cunning, by the birds pride. Thus then our blessed Lord answered him; pride and deceit dwell in your heart, but you have left no place for the Son of Man to rest his head, who can rest only in the meek and humble. St. Augustine --- Jesus Christ rejected this scribe, because he wished to follow Jesus rather through the desire of glory and wealth, hoping to be great in his kingdom, than with the design of perfecting himself in virtue; so that our Saviour answers him: You cannot expect riches from me; who am poorer than the beasts of the field, or birds of the air; they have a place of rest, whereas I have none. (Menochius)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv19–20 INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat…
INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22)
And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv19–22 19-22. Matthew here relates two incidents illustrating our Lord’s…
19-22. Matthew here relates two incidents illustrating our Lord’s selection of disciples. Two contrasted cases are presented. In the first, a disciple of no ordinary qualifications offers himself, and is not accepted. In the other a chosen disciple presents a very strong plea for being excused, but is imperatively retained.
Luke adds a third instance of a man who was almost ready to follow our Lord, but had a small cause for postponement; our Lord rejects him.
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The incident which Matthew here relates of the scribe, is placed by Luke in a very different part of the Lord’s history. Yet in Luke it stands isolated like a separate anecdote, whereas here in Matthew it has the air of being a proposition made by the scribe to our Lord as he was about to cross the lake.
19. A certain scribe — As a professional man, read in law, and probably of the tribe of Levi, he would appear to be a more eligible disciple than the fisherman or the toll-gatherer. Whithersoever — He seems prepared for trials. There is no proof of any ambitious motive. Yet our Lord sees that he has not the material for a true apostle. He neither accepts nor rejects him; he only gives a vivid picture of his own poor accommodations, and the scribe’s ardour seems to evaporate. It is very probable that the scribe acted more wisely in staying than in going. He would have spoiled perhaps a good scribe, and have made a poor apostle. Not every profound Christian scholar is bound to be a preacher of the Gospel. He does not seem to have even persisted to cross the Gennesaret. There are those who have an idea that there is something in the life of a missionary attractive and romantic. When such are the motives, a most miserable failure results.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv19–22 19. We are not told whether this scribe, thus…
19. We are not told whether this scribe, thus brought face to face with privation and hardship, was daunted like the young ruler (ch. Mat_19:16), or persevered like the sons of Zebedee (ch. Mat_20:22).
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv19–22 (19) A certain scribe came.—The facts that follow are…
(19) A certain scribe came.—The facts that follow are placed by St. Luke, as we have seen, in quite another stage of our Lord’s ministry. The fact that it was a scribe that came is striking, as showing that the impression made by our Lord’s teaching was not confined to the “common people” that “heard him gladly.” As Nicodemus had already come confessing that He was a “Teacher come from God,” so in Galilee there was one whom the Sermon on the Mount, or some like discourse, had led to volunteer at least the show of discipleship.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv19–22 Vers. 19-22. Parallel passage: Luk_9:57-62. The would-be followers. (On…
Vers. 19-22. Parallel passage: Luk_9:57-62. The would-be followers. (On this section, cf. by all means Trench, "Studies in the Gospels," pp. 156-167: 1867) Notice that St. Luke
(1) places it almost at the beginning of the Great Episode, calling attention by it to the qualifications required of those who would follow the Lord Up to Jerusalem;
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(2) adds a third example. So far as we have materials for deciding, the chronological position found in St. Matthew seems more probable.
And a certain scribe came; Revised Version, and there came a scribe. Contrast the order in ver. 2. There the leper was recognized as such before ever he came near, an emphasis being laid on him and his actions by the addition of "Behold;" here the official position is of but secondary importance. A certain; a (Revised Version); eiv . The Hebrew numeral not uncommonly stands for an indefinite article; (cf. Mat_9:18. Westcott and Hort) Mat_26:69). Trench"s "one scribe"... with, perhaps, an emphasis on the "one" to mark how unfrequent such offers were," is tempting, but improbable. Scribe. St. Matthew alone records his profession. Perhaps because the distinction of Jewish classes presented itself more vividly to his mind than to St. Luke"s. And said unto him; Master; better, with the Revised Version margin, teacher (didaskale). It may be that he recognized one who was superior in an important branch of his own occupation, or, less probably, that he willingly accorded to him a title due to his occupation. (cf. Joh_3:2; and infra, Mat_12:38) I will follow thee; akolouyhsw (not egw akolouyhsw soi). Self is placed in the background; he is wholly taken up with that which he proposes doing. Whithersoever thou goest. Though, as a scribe, he would naturally prefer quiet. Contrast Joh_6:66 (periepatoun). But the discomforts would be greater than he expected. Observe, however, that there is no sign. in him of that filarguria of which he has been accused (Cram. Cat.). Trench strangely favours the suggestion that he was Judas. Is Rev_14:4 a reminiscence of this offer?
Vers. 19-22. (see also Luk_9:57-62) Three human types one Divine type.
In introduction, note that the passage in St. Luke has by some been regarded, on account of its very different place and apparent connection, as not the parallel of the present passage. On the other hand, it can scarcely be a mere duplicate or even a replica. Under any circumstances, if not the parallel, it certainly is a parallel, and the very equivalent, when allowance is made for the addition supplied by St. Luke. In fact, the absence of the third position from St. Matthew"s account may possibly find explanation (explanation confessedly somewhat asked for) for any who hold, with some of the best of critics, that we may not improbably have here, in the three persons described, the anonymous biographies in so far as this incident goes of Judas Iscariot, St. Thomas, and St. Matthew himself. Notice
I JESUS CHRIST THE TYPE OF DISCRIMINATING FIDELITY; NOT DISGUISING, NOT FLATTERING, THE CHARACTER OF HIS OWN SERVICE, If any one, whether more or less savouring of the things that be of Judas Iscariot, seeks to enter the service of Christ and the kingdom of heaven, he shall not do so untaught as to the service, unwarned as to the conditions of it; he is plainly, faithfully, and most impressively told of these. Remark on the perfection for effectiveness of the warning here given, in its naturalness and simplicity (ver. 20), and of the touching, exquisite pathos of the last of the three clauses. Remark also on the inevitable dangers of times of apparent prosperity and popular impression, as well those that flourish in dispositions of the sanguine and enthusiastic type. Discriminate between the man who offers himself, as "moved by the Holy Ghost," and the way in which he offers himself, and the boastful volunteer, whether of the nature here Portrayed, or of that of the misguided zeal of Peter.
II JESUS CHRIST THE TYPE OF CLEAREST VISION IN THE MATTER OF THE RELATIVE WORTH OF THE HEAVENLY CALL, AND ANY AND EVERY EARTHLY CALL; THE HEAVENLY RELATIONSHIP, AND ANY AND EVERY EARTHLY RELATIONSHIP; AND OF UNBROKEN SINGLENESS OF DEVOTION, AND LOYALTY INCORRUPT TO THE HIGHER. Remark here OH the expression (ver. 21), "another of his disciples," as finding its explanation from St. Luke (9:59), where we learn that Jesus had just called him, and that he was therefore his disciple. Illustrate from other clear deliverances of Jesus Christ that there is not to be imagined here for a moment any depreciation of the sacredness and the worth of human affections, but rather exaltation of the Divine affection (which must be ever the one determinating and turning-point of human character and hope and eternal outlook). Show how, in this instance, all this was yet more illuminated by the grace and kindness and inspiriting nature of the further commission, "But go thou and preach the kingdom of God.
III JESUS CHRIST THE TYPE OF THE UN-LOOKING BACK, THE UN-MISGIVING, THE UN-TURNING, AND THE "WITHOUTREPENTANCE" WHEN HIGH DUTY, WHEN THE MORE THAN HEROIC HEIGHTS OF PRESENT SELF-SACRIFICE, WHEN HOLY EFFORT AND HEAVEN, ARE THE GOAL IN FRONT. Dwell lovingly on the undoubted dependence (equally extraordinary and glorious in its essential nature) of true Christian work, on an exact, a clear, a steadfast eye, and a heart thereupon perfect to follow its outlook. How much so-called Christian work withers like untimely birth itself by reason of carelessness, mixed motive, and lack of supremely dominating affection! B.
Vers. 23-27. The (Mar_4:35-41 Luk_8:22-25) novel call to faith.
In introduction, emphasize the little chain of events that led to the position of peril, as in every sense natural, as wearing that appearance, and justly wearing it, and resent the imputation that it was an artificial one. The suggestive parallel or contrast, so often pointed to by various students of the New Testament in many an age, may be recalled, viz. that of Jonah fleeing from duty in a ship, falling asleep through a callous heart and a stupefied conscience, and creating peril for all his fellow-voyagers. Allow respecting the disciples now that there was much natural in their fear, and right in a secondary degree, though secondary only in their repairing with anxious cry to Jesus Christ in their extremity, as they supposed, of danger. But show, on the other hand, that the time was one of deeper teaching; the opportunity one of getting a word, and. a powerful word, in for exercise of higher faith; and the crisis had arrived when, for the disciples at any rate, a step in advance was to be taken, and they are compelled to see it. For
I THE CALL TO FAITH IN JESUS CHRIST HIMSELF IS NOW PUBLISHED FOR THE DISCIPLES, AND NOT SIMPLY FAITH IN WHAT HE MAY DO.
1. He was asleep, but it was he.
2. He was asleep, but he was in the ship.
3. He was asleep, but it was certain he did "care" for his disciples, and did care that they should "not perish.
II THE CALL TO FAITH IN JESUS CHRIST WAS FOR SUCH FAITH TO OWN HIM OMNIPOTENT MASTER IN EVERY AND ALL DIRECTIONS OF GOD"S WIDE DOMAIN. It was g new surprise that "winds and sea obey him." But if it were this, a new surprise what did it mean, except that they knew it not before or doubted it before?
III THE CALL TO EXERCISE FAITH IN JESUS CHRIST WAS A CALL TO BELIEVE THAT THE ENEMIES TO BE SUBJUGATED BY HIM WERE NOT SUCH AS COULD BE CALLED ACCIDENT AND THINGS UNCONSCIOUS, BUT UNSEEN FOES IN DISASTROUS ALLIANCE WITH THESE. Christ "rebuked" the "winds and sea." The alliance of spirit with flesh and blood and matter of such kind (wonderful and mysterious as is the bridge from one to another, the subtle but powerful and, for long lasting, tyrannous link between them), is undenied; and is so familiar as a phenomenon and a fact with us that we think not, at all about it, except with special effort and on special occasion. Yet deeper things are betrayed to us in revelation and by revelation, viz. such a thing as this, that spirit may possess other matter and other forms of matter; and tyrannously dominate the ubiquitous "elements of nature" and their forces. The deeper and less recognized whisperings and suggestions of revelation are sometimes equivalent to authoritative pronouncements of what we had once named the superstitious figments of heathen minds. Let it be they were such; yet how cravingly, inquiringly, wearily, and not altogether vainly, did they roam round and beat at the bonds and environment of their ignorance; and sometimes they touched truth! The disciples were taught such truths, and we through them. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v19 Master, I will follow Thee.
Mat_8:19-22
Master, I will follow Thee.
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Impetuous and hesitating discipleship
I. The significance of Christs treatment of the impetuous scribe. He declares his determination to follow Christ, lead where He may. Christ checks rather than encourages the man. We may regard the determination of the scribe as-the resolution of an unreflecting emotionalist, and an ambitious worldling. Our Lords words have important applications in our own day.
II. The suggestiveness of Christs treatment of the shrinking and hesitating disciple. Christ might have seen in this request a sensitive shrinking from the sacrifice and sufferings involved in following Him. The man had heard the words in Mat_8:20, or Christ might have foreseen that to grant it, would be attended with fatal results to his yet unripened discipleship. Immediate decision was the essential conditions of his salvation. (J. Taylor.)
Followers on the sea-shore
I. The followers on the sea-shore.
1. The hasty follower who is the first who presents himself, and he is sifted by Christ.
2. The tardy follower is hastened by Jesus. He is called not to bury the dead, but to preach the life-giving word.
3. The last of the three followers is halting with a divided heart, and is reproved. It is not the claims of family, but the clinging of His own unloosened attachment that divides and detains Him.
II. The passage across the lake. (A. M. Stuart.)
The corrective test
I. High-sounding words are not always a proof of deeply rooted faith.
II. Christ should be followed for what He is in Himself, as well as for what He has to bestow.
III. The omniscience of Christ enables Him to detect the most hidden motives of men.
IV. The poverty of Christ may well excite our wonder and gratitude. (H. G. Parrish, B. A.)
Following Christ
Every man has a Master; business, home, etc., command and we obey. Every person has a master passion, also every man is a master. Has the power of will; is a servant by consent. The resultant of these two facts, is necessitated relationship to something.
I. Christ is a valuable companion because He embodies a lofty and perfect moral ideal, the expression of the grandest conception of truth this world has ever known. He gives the idea and the grace to imitate it.
II. Christ is a pleasant companion. Imparts joy and sense of security-hope.
III. Christ is a safe guide. But if a man is to follow Christ there are some conditions which he must observe.
1. There must be a fixed purpose. I will must be will and not impulse only.
2. You will require courage.
3. You will have to take on the habits of the Lord Jesus. You cannot follow Him and be selfish and narrow. (J. R. Day, D. D.)
The lower duty hinders the higher
It is not that you desire wrong things; it is not that you desire to avoid right things; but you say, Suffer me first to do the inferior, and then I shall be ready for the superior. Suffer me first to take care of myself. Suffer me first to take care of my household. Suffer me first to take care of my business. Suffer me first to take care of my party. Suffer me first to look after this enterprise, and then-No! this constant habit of humbling the higher, and making it subordinate to the lower; this constant preference of the inferior to the superior, works demoralization. A man does not need to throw away his Bible, nor defy his God, nor sell his soul voluntarily. He only needs to say, Suffer me first to do this lesser thing. The moment that is done, there will be another Suffer me first in its place. And so we shall put the inferior duties in the place of higher duties, and go through life, and fail at last. (Beecher.)
Religion must surmount difficulty
A man fascinated with the idea of raising fruit, goes to the country and sets out his orchards with bright anticipations as to the result. But no sooner have his trees got well started than all nature becomes his tormentor. The frost blasts the blossoms. The worms gnaw the roots. The insects sting both blossom and roots. And when he has toiled year after year, and brought his trees into such a state that he thinks that he is going to have a profusion of delicious fruit, the black wart seizes his plum-trees, and the gum-canker attacks his cherry-trees, and the winterblight kills his pear-trees, and his apple-trees will not bear anyhow; and at last disgusted with raising fruit, he comes back to the city, and says, I prefer, after all, that other people should be my pomologists. I have had enough of gardening. (Beecher.)
Religion more than resolution
Oh! what pictures there would be, if I could only take the trouble to learn to paint the things that I dream about! Such frescoes I Such magnificent renderings of magnificent scenes! Such portraitures! The trouble is, that while my imagination is fruitful enough, it is a shiftless and careless fruitfulness, and it never comes down lower than that, and dies in the nest where it was born. I think of things, and turn them over, and turn them over, and make pictures, and forget them, and make pictures, and forget them; but I am not an artist. An artist is a man whose wishes get down through his shoulders to his fingers; and he makes what he wishes he was going to make. He does. He turns into account that which would otherwise die as smoke or cloud. Men of reverie are like clouds that never rain. Men of function shower down resolutions in the form of drops, and results spring up from them. (Beecher.)
Religious impressions not to be checked
I. The importance of a prompt and resolute devotedness of mind to the great concern of religion. This is to follow Christ, and includes:
1. The candid reception of His revelation.
2. It involves a surrender of ourselves to Christ as our Saviour and Governor.
3. It imparts an ardent solicitude for the prevalence of his religion.
II. The egregious folly of stifling religious impressions in favour of such devotedness, by worldly considerations. Let the dead bury their dead.
1. Some are prevented from an immediate compliance with their convictions, by the notion that their happiness is to be found in the world, which they would be required to abandon.
2. Some by the remonstrances of worldly relatives and friends.
3. Some by some particular worldly object of pursuit, upon which, for the moment, they are intent, and which promises soon to leave them at liberty. (J. Leifchild.)
I. The men of the world are but dead men. The sentence of death passed upon all men still abides: it is not repealed. As dead as men in their graves. You rotting above the ground, and they under (Rom_8:10). As there is in the sinner a seeming life, so is there in the righteous a seeming death. They may seek a new life.
1. They may become alive in their apprehensions of God.
2. They are alive in their devotions to God.
3. These awakened sinners are alive in their obedience to God.
II. As the men of the world are, so also are the things about which they are conversant. They are dead things, they have no real life in them. They perish in the using. (W. Gilpin, M.A.)
Jesus a homeless wanderer
I. The striking fact.
II. Reasons for this.
1. As the Son of Man He was the federal representative of our race, in certain important respects.
He showed:
(1) That man has forfeited all right to shelter upon earth.
(2) That we should seek shelter elsewhere, and not look for our portion on earth.
2. In the work of our redemption it was needful for Jesus to stoop thus low.
(1) It was part of the penalty lie bore.
(2) He went down to the lowest of men.
(3) It was to illustrate the unearthliness of His religion.
III. Some additional reflections:
1. Christian, adore the humiliation and condescension of your loving Lord.
2. Be willing if need be to suffer shame and poverty with Him.
3. If more happily circumstanced be amazed and overwhelmed with gratitude at your superior lot.
4. Yet set not your affections on earthly possessions.
5. Nor despise poorer brethren.
6. If offering to follow Christ, count the cost.
7. In another sphere, how this saying is reversed. (T. G. Horton.)
Not where to lay His head
A little boy, between four and five years old, was one day reading to his mother in the New Testament; and when he came to these words, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head, his eyes filled with tears, his tender breast heaved, and at last he sobbed aloud. His mother inquired what was the matter; but for some time he could not answer her. At length, as well as his sobs would let him, he said, I am sure, mamma, if I had been there, I would give Him my pillow.
The foxes and birds better accommodated than Christ
I. Christs remark on the provision made for the habitation of the inferior creatures. Men have reason, are able to contrive habitations for themselves; Providence hath furnished them with trees, stones, etc., for this end. Suitable provision also made for the inferior creatures. Tame animals are accommodated by the care of man; wild beasts directed by instinct to proper places (Job_39:27; Psa_104:17).
II. Christs representation of his own destitute circumstances.
1. How wise and faithful was Christ in this representation; how much instruction doth it convey to His followers. A test of sincerity.
2. The condecension of Christ in submitting to these hardships is truly admirable.
3. How reasonable is it that the disciples of Christ should be humble when they have, and contented when they have not, the comfortable accommodations of life!
4. With how much pleasure should we think of the exaltation and glory of Christ in heaven. (J. Orton.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv19–22 19. A certain scribe said, … I will follow…
19. A certain scribe said, … I will follow thee. Compare Luke 9:57–62. Though this scribe belonged to a class which, as a body, rejected Christ, he was disposed to be a disciple (see verse 21), but had not counted the cost. See note on Matt. 2:4.
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.
C. I. Scofield 1917 · Public Domain On v20 Son of man
Son of man
(See Scofield "Eze 2:1"). Our Lord thus designates Himself about eighty times. It is His racial name as the representative Man, in the sense of 1Co 15:45-47 as Son of David is distinctly his Jewish name, and Son of God His divine name. Our Lord constantly uses this term as implying that his mission (e.g.); Mat 11:19; Luk 19:10. His death and resurrection (e.g.); Mat 12:40; Mat 20:18; Mat 26:2 and His second coming (e.g.); Mat 24:37-44; Luk 12:40 transcended in scope and result all merely Jewish imitations. When Nathanael confesses him as "King of Israel," our Lord’s answer is, "Thou shalt see greater things.. . the angels of God ascending and descending upon the Son of man." When His messengers are cast out by the Jews, His thought leaps forward to the time when the Son of man shall come, not then to Israel only but to the race; Mat 10:5; Mat 10:6; Mat 8:23. It is in this name, also, that universal judgment is committed to Him Joh 5:22; Joh 5:27. It is also a name indicating that in Him is fulfilled the O.T. foreview of blessing through a coming man. See Scofield "Gen 1:26"; Gen 3:15; Gen 12:3; Psa 8:4; Psa 80:17; Isa 7:14; Isa 9:6; Isa 9:7; Isa 32:2; Zec 13:7; Isa 32:2; Zec 13:7.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v21 Another lesson:
Another lesson:
v. 21. And another of His disciples said unto Him, Lord, suffer me first to go and bury my father.
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v. 22. But Jesus said unto him, Follow Me, and let the dead bury their dead.
Here was a man that had belonged to the larger circle of disciples, that had made it a point to remain in the neighborhood of Christ. But his was a vacillating nature, he was still undecided. Jesus called him, Luk 9:59. Hesitatingly he asks for leave to bury his father, which may have been a mere pretense in order to gain time. Jesus gives him what sounds like a harsh answer. If Christ was here merely quoting a Jewish proverb, His meaning may have been: Let the spiritually dead, those that are dead to the call of the Kingdom, bury the naturally dead. But without such a supposition the words of Christ refer to an Aramaic use of the word "dead," a play on words, meaning to say: Let the dead be taken care of by those whose business it is to inter the earthly remains; do not concern yourself about the mortal shell of your father, that is the business of the undertaker; let your concern be the kingdom of God. The discipleship of Christ is far more important than all duties toward even the nearest relatives; if there is a conflict of interests, there can be but one choice, Mat 10:35-39.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v21 allow me first to go and bury my father
allow me first to go and bury my father
It is unclear whether the man's father has died and he will bury him immediately, or if the man wants to stay for a longer amount of time until his father dies so he can bury him then. The main point is that the man wants to do something else first before he follows Jesus.
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leave the dead to bury their own dead
Jesus does not mean literally that dead people will bury other dead people. Possible meanings of "the dead": 1) it is a metaphor for those who will soon die, or 2) it is a metaphor for those who do not follow Jesus and are spiritually dead. The main point is that a disciple must not let anything delay him from following Jesus. (See: Metaphor)
translationWords
disciple
lord
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv19–22 8:19 The teachers of religious law had a prestigious…
8:19 The teachers of religious law had a prestigious vocation of preserving, learning, and interpreting the Scriptures for the good of society. The way to God was thought to be through them (15:13-14; 23:13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.