Jesus was a demanding lord

JESUS WAS A DEMANDINGLORD
EDITED BY GLENN PEASE
Luke 9:59-6059He said to anotherman, "Followme."
But he replied, "LORD, first let me go and bury my
father." 60Jesussaid to him, "Let the dead bury their
own dead, but you go and proclaimthe kingdom of
God."
Luke 9:61-6261Still anothersaid, "I will follow you,
LORD; but first let me go back and say goodbye to my
family." 62Jesusreplied, "No one who puts a hand to
the plow and looks back is fit for servicein the
kingdom of God."
BIBLEHUB RESOURCES
Three Human Types - One Divine Type
Matthew 8:19-22 (see also Luke 9:57-62)
P.C. Barker
In introduction, note that the passagein St. Luke has by some been regarded,
on accountof its very different place and apparent connection, as not the
parallel of the presentpassage.On the other hand, it can scarcelybe 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 ofthe third position from
St. Matthew's accountmay possibly find explanation (explanation confessedly
somewhataskedfor) 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 ofJudas 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, seeksto 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 ofthe 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 onthe inevitable dangers of times of apparent
prosperity and popular impression, as well those that flourish in dispositions
of the sanguine and enthusiastic type. Discriminate betweenthe 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 zealof Peter.
II. JESUS CHRIST THE TYPE OF CLEAREST VISION IN THE MATTER
OF THE RELATIVE WORTHOF THE HEAVENLY CALL, AND ANY
AND EVERY EARTHLY CALL; THE HEAVENLY RELATIONSHIP, AND
ANY AND EVERY EARTHLY RELATIONSHIP;AND OF UNBROKEN
SINGLENESSOF DEVOTION, AND LOYALTY INCORRUPT TO THE
HIGHER. Remark here OH the expression(ver. 21), "anotherof his
disciples," as finding its explanation from St. Luke (Luke 9:59), where we
learn that Jesus had just calledhim, and that he was therefore his disciple.
Illustrate from other cleardeliverances ofJesus Christ that there is not to be
imagined here for a moment any depreciationof the sacredness andthe worth
of human affections, but rather exaltation of the Divine affection(which must

be ever the one determinating and turning-point of human characterand
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 "WITHOUT-
REPENTANCE"WHEN HIGH DUTY, WHEN THE MORE THAN
HEROIC HEIGHTS OF PRESENTSELF-SACRIFICE, WHEN HOLY
EFFORT AND HEAVEN, ARE THE GOAL IN FRONT. Dwelllovingly on
the undoubted dependence (equally extraordinary and glorious in its essential
nature) of true Christian work, on an exact, a clear, a steadfasteye, and a
heart thereupon perfectto follow its outlook. How much so-calledChristian
work withers like untimely birth itself by reasonof carelessness,mixed
motive, and lack of supremely dominating affection! - B.
Biblical Illustrator
Let the dead bury their dead.
Luke 9:59, 60
Christ's invitation put off
W. G. Lewis.
We have now before us one of those who excuse themselves from immediate
compliance with the Saviour's demands — "Lord, suffer me first to go and
bury my father." Perhaps you have been sometimes disposedto pity this man,
and to think it rather a hard case that such an actof charity and necessity
should be denied. Never fear, my brethren, for the character ofChrist. It was
an Easternproverb, "When I have buried my father I will do so-and-so."

Mark that the man does not say his father was alreadydead. Had that been
the case,he must, at this very time, have been engagedin the funeral
preparations instead of joining the crowdin the Saviour's presence. The
interment of the dead was required to take place before the sunsetof the day
on which they expired. He had an agedsire who could not live long, and when
he was gone, and the property divided — in other words, at his own leisure —
he would be a Christian. He is a type of the large class who want heavenin
their own time and on their own terms.
(W. G. Lewis.)
Following Christ the greatbusiness of life
J. H. Beech.
I. THAT THE ATTAINMENT AND PRACTICE OF TRUE RELIGION IS
THE MOST IMPORTANT BUSINESSIN WHICH WE CAN BE
ENGAGED. It is so, because it is the necessarypreparationfor a happy
immortality. We have commenceda course of being that shall never end. Our
faculties, now in their infancy, and but just budding, shall exist and expand
for everand ever. If so, then man's greatconcernshould be to secure a blissful
immortality.
II. THAT TO THIS GREAT BUSINESS OF RELIGION ALL OTHER
CONSIDERATIONSSHOULD BE MADE TO GIVE WAY. This second
proposition is the necessarysequence ofthe first. If religion is the most
important business, then everything else should yield to it. You conduct your
temporal business on this principle. You endeavour to ascertainthe relative
importance of eachdepartment, and you make the lesserbend to the greater.
(J. H. Beech.)
No excuse againsta speedyobeying Christ's call

T. Manton, D. D.
The reasons ofChrist's refusal. Christ would show hereby —
1. That all human offices and duties must give place to the duty we owe to
God. Duty to parents must be observed, but duty to God must be preferred
before that or anything whatsoever.
2. He would teachus hereby that the ministry requires the whole man, even
sometimes the omissionof necessaryworks,much more superfluous: "Give
thyself wholly to these things" (1 Timothy 4:15). The words are now
explained; the practicalnotes are these two — First, that nothing in the world
is a matter of such greatweight as to be a sufficient excuse for not following of
Christ. Secondly, that those who are calledto follow Christ should follow Him
speedily, without interposing any delays. For the first point, that nothing in
the world is a matter of such greatweight as to be a Sufficient excuse for not
following of Christ, I will illustrate it by these considerations.
1. There are two sorts of men. Some understand not their Lord's will, others
have no mind to do it (Luke 12:47, 48). Some understand not the terms of the
gospel;they think to have Christ and the pleasures of the flesh and the world
too.
2. They that have no mind to follow Christ put off the matter with dilatory
shifts and excuses. To refuse altogetheris more heinous, and therefore they
shift it off for a time. Nonvacat is the pretence — I am not at leisure. Non
placer, I like it not, is the real interpretation, disposition, and inclination of
their hearts, for excuses are always a sign of an unwilling and backward
heart. When they should serve God there is still something in the way, some
danger, or some difficulty which they are loth to encounter with. Secondly,
that those who are called to follow Christ should follow Him speedily, without
interposing any delays.Consider —

1. Readyobedience is a goodevidence of a sound impression of grace left upon
our hearts. When our call is clear, there needethno debate or demurring upon
the matter.
2. The work goethon the more kindly when we speedily obey the sanctifying
motions of the Spirit, and the present influence and impulsion of His grace. To
adjourn and put it off, as Felix did (Acts 24:25), doth damp and coolthe work
— you quench this holy fire; or to stand hucking with God, as Pharaohdid,
the work dieth on your hand.
3. There is hazard in delaying and putting off such a business of concernment
as conversionto God. We know not the day of our death, therefore we should
get Godto bless us ere we die. A new call is uncertain (2 Corinthians 6:1, 2). It
may be He will treat with us no more in such a warm and affectionate
manner. It is a hazard or uncertain if the Spirit of Godwill put another
thought of turning into your hearts, when former grace is despised(Isaiah
55:6).
4. Considerthe mischiefs of delaying. Every day we contracta greater
indisposition of embracing God's call. We complain now it is hard; if it be
hard to-day, it will be harder to-morrow, when God is more provoked, and sin
more strengthened (Jeremiah13:23).
(T. Manton, D. D.)
Christ stimulating sluggishdiscipleship
A. Maclaren, D. D.

This man is one of the people that always see something else to be done first
when any plain duty comes before them. Sluggish, hesitating, keenlyconscious
of other possibilities and demands, he needs preciselythe opposite treatment
from his light-hearted and light-purposed brother. Some plants want putting
into a cold house to be checked;some into a greenhouse to be forwarded. The
diversity of treatment, even when it amounts to opposition of treatment,
comes from the same single purpose. And so here the spur is applied, whilst in
the former incident it was the rein that was needed.
I. Note, then, first of all, THIS APPARENTLY MOST LAUDABLE AND
REASONABLE REQUEST."Lord, suffer me first to go and bury my
father." Nature says "Yes," and religion enjoins it, and everything seems to
say that it is the right thing for a man to do. The man was perfectly sincere in
his petition, and perfectly sincere in the implied promise that, as soonas the
funeral was over, he would come back. He meant it, out and out. If he had not,
he would have gotdifferent treatment, and if he had not, he would have
ceasedto be the valuable example and lessonthat he is to us. So we have here
a disciple quite sincere, who believes himself to have already obeyed in spirit,
and only to be hindered from obeying in outward actby an imperative duty
that even a barbarian would know to be imperative. And yet Jesus Christ
read him better than he read himself; and by His answerlets us see that that
tone of mind into which we are all tempted to drop, and which is the
characteristic naturaltendency of some of us, of being hindered from doing
the plain thing that lies before us, because something else crops up, which we
also think is imperative upon us, is full of danger, and may be the coverof a
greatdeal of self-deception;and, at any rate, is not in consonancewith
Christ's supreme and pressing and immediate claims. The tempter which says
"Suffer me first to go and bury my father" is full of danger, never knows but
that, after he has gothis father buried, there will be something else turning up
equally important. There was the will to be read afterwards, you know, and if
he was, as probably he was, the eldestson, he would be executor most likely,
and there would be all sorts of things to settle up before he might feelthat it
was his duty to leave everything and follow the Master. And so it always is:
"Suffer me first," and when we getto the top of that hill, there is another one
beyond. And so we go on from step to step, getting ready to do the duties that

we know are most imperative upon us, and sweeping preliminaries out of the
way; and so we go on until our dying day, when somebody else buries us. Like
some backwoodsmanin the American forests who should sayto himself,
"Now I will not sow a grain of wheatuntil I have clearedall the land that
belongs to me. I will do that first, and then begin to reap." He would be a
greatdeal wiserif he clearedand soweda little bit first and lived upon it, and
then cleareda little bit more. Mark the plain lessonthat comes out of this
incident, that the habit, for it is a habit with some of us, of putting other
pressing duties forward, before we attend to the highest claims of Christ, is
full of danger, because there will be no end to them if we once admit the
principle. And this is true not only in regard of Christianity, but in regard of
everything that is worth doing in this world.
II. Now LOOK AT THE APPARENTLY HARSH AND UNREASONABLE
REFUSAL OF THIS REASONABLE REQUEST. It is extremely unlike Jesus
Christ in substance and in tone. It is unlike Him to put any barrier in the way
of a son's yielding to the impulses of his heart and attending to the last duties
to his father. It is extremely unlike Him to couch His refusal in words that
sound, at first hearing, so harsh and contemptuous, and that seemto say, "Let
the dead world go as it will; never you mind it, do you not go after it at all or
care about it." But if we remember that it is Jesus Christ who came to bring
life into the dead world that says this, then, I think, we shall understand better
what He means. I do not need to explain, I suppose, that the one "dead" here
is the physical and natural "dead," and that the other is the morally and
religiously "dead";and that what Christ says, in the picturesque way that He
so often affectedin order to bring greattruths home in concrete form to
sluggishunder. standings, is in effect:"Ay! For the men in the world that are
separatedfrom God, and so are dead, in their self-hoedand their sin, burying
other dead people is appropriate work for them. But your business, as living
by Me, is to carry life, and let the burying alone, to be done by the dead people
that can do nothing else." Now, the spirit of our Lord's answermay be put
thus: It must always be Christ first, and everybody else second;and it must
therefore sometimes be Christ only, and nobody else. "Letme bury my father,
and then I will come." "No," says Christ, "first your duty to Me";first in

order of time, because first in order of importance. And this is His habitual
tone, "He that loveth father or mother more than Me is not worthy of Me."
Did you ever think of what a strange claim that is for a man to make upon
others? This Jesus Christcomes to you and me, and to the whole race, and
says, "I demand, and I have a right to demand, thy supreme affectionand thy
first obedience. All other relations are subordinate to thy relationto Me. All
other persons ought to be less dear to thee than I am. No other duty canbe so
imperative as the duty of following Me." What business has He to saythat to
us? On what does such a tremendous claim rest? Who is it that fronts
humanity, and says:"He that loveth father or mother more than Me is not
worthy of Me?" He has a right to sayit, because He is more than they, and
has done more than they all, because He is the Son of God manifest in the
flesh, and because on the cross He has died for all men. Therefore all other
claims dwindle and sink into nothingness before Him. Therefore, His will is
supreme, and my relation to Him is the dominant fact in my whole moral and
religious character. And He must be first, whoevercomes second, and
betweenthe first and the secondthere is a greatgulf fixed. Remember that
this postponing of all other duties, relationships, and claims to Christ's claims
and relationships, and to our duties to Him, lifts them up, and does not lower
them, ennobles and does not degrade, the earthly affections.
(A. Maclaren, D. D.)
Let the dead bury their dead
J. A. Alexander, D. D.
The meaning of this passagemay perhaps be this: "If necessary, leave the
dead unburied, but at all events obey My call to go and proclaim the kingdom
of God." The Christian should be willing and prepared to leave his dearest
dead unburied, or to slight any other tender natural affection, the indulgence
of which would be in conflictwith a plain command or call of God; not that
such a conflict commonly exists, or may be brought about at pleasure, which,

so far from being pleasing in the sight of God, is really the sin committed by
the hypocrites who said "Corban," whenthey ought to have supplied the
wants of their dependent parents.
1. There is still a specialcallof Christ to individuals, not only to believe in
Him, but to preach His kingdom. Without attempting to define this call at
present, I may observe that it is neither miraculous on one hand, nor a matter
of business calculationon the other, but a complete judgment or conclusionto
which various elements contribute, such as intellectual and physical capacity,
without which a call is inconceivable — providential facilities and
opportunities, opening the way to this employment more than to all others —
the judgment and desire of others, and especiallyof those best qualified by
characterand situation to sit in judgment on the case.I might add a desire for
the work, which, in a certainsense, is certainly included in a call, but which is
apt to be confounded with a mere liking for the outward part of the profession
— for example, with that mania for preaching which is sometimes found in
grosslywickedmen, and has been known to follow them, not only to their
haunts of vice, but to the prison and the madhouse. There is also a desire
which results from early habit and association, the known wish of parents,
pastors, and other friends, or the fixed inveterate habit of regarding this as a
man's chosencalling, even when every evidence of piety is wanting. The desire
which can be referred to any of these causes is entirely distinct from that
which God produces in the heart of His true servants, as a part of their
vocationto the ministry.
2. This vocation, where it really exists, is paramount to every personaland
selfishplan, to every natural affection, even the most tender, which conflicts
with it.
3. This conflict is not usually unavoidable, though often so regardedby
fanatics. The first duty of the Christian is not to desire or create, but to avoid
it; but if unavoidable, his next is to obey God rather than man.

4. Our Saviourdid not deal indiscriminately with all cases ofdesire to enter
His immediate service. The remark is at leastas old as Calvin, that in this case
He repelled the man who wanted to go with Him everywhere, and urged the
man to follow Him at once who wantedto go home for what appearedto be
most necessarypurposes. So far as His example is a guide to us in these things,
we are bound, not only to persuade, but to discourage, as the case may be.
5. There is no more dangerof excluding those whom God has called by
faithful presentationof the whole truth, than there is of preventing the
conversionof His chosenones by showing them the true tests of faith and
repentance. The man who can be finally driven back in this way ought to be so
driven. He whom God has calledwill only be confirmed in his desire and
resolution by such warnings againstself-deception, though he may pass
through the discipline of painful doubt and hesitation for a season.
(J. A. Alexander, D. D.)
Religious impressions not to be checked
J. Leifchild.
I. The importance of a prompt and resolute devotedness of mind to the great
concernof religion. This is, in other words, to follow Christ; and it includes
three things.
1. The candid receptionof His revelation.
2. To follow Christ involves a surrender of ourselves to Him as our Saviour
and Governor. There must be transactions ofa personalnature betweenevery
such individual and Christ. First, he must seek to Him, and to Godby Him,

for reconciliation. Next, he must pay attention to the institutions of Christ.
They must have his punctual and cordialregard. Moreover, everysuch person
must be careful to comply with the moral precepts of the New Testament, as
well as its more spiritual injunctions.
3. To follow Christ imports also ardent solicitude for the prevalence of His
religion.
II. The egregrious follyof stifling impressions in favour of such devotedness,
by worldly considerations. Our Lord's language implies this: "Follow Me;and
let the dead bury their dead." Leave the cares of the world to those who have
no such call of God upon their hearts, but by no means postpone compliance
with it for their sake. Itis peculiarly sinful, then, to stifle religious impressions
by the influence of worldly considerations. Yet —
1. Some are prevented from an immediate compliance with their convictions
by the notion that there is a happiness to be found in the world, which they, in
that case, wouldbe required to abandon. An entire mistake. Religionimposes
no gloomy austerities, no unnecessaryself-inflictions.
2. Some are prevented from going the full length of their religious convictions
by the remonstrances ofworldly relatives and friends.
3. The prompt devotedness of other minds is prevented by some particular
worldly objectof pursuit upon which they are at that moment intent, and
which promises, by its attainment, soonto leave them at liberty. But this is the
artifice of Satan. It quiets the present alarm; it hinders the heart, at this time,
from closing with the call of God.

(J. Leifchild.)
Action and grief: a meditation for a churchyard
E. PaxtonHood.
And are not these strange words for one so loving as our Lord? How mighty
was the attractive force of our Lord's character!When He spake, they were
compelled to leave all, and to follow Him.
I. "Lord, suffer me first." Ah; that is the cry of nature. "I will come to Thee,
but suffer me first." "First suffer me to be disappointed, and then I will follow
Thee;first, build my house upon the sand, and then I will come, O Rock, to
Thee. First, worship and waste my affections on the day, and then I will come
to Thee." "Sufferme first"; but Jesus answered, "Followthou Me."
1. Follow Me. I am Life, and you seek life, but then you have only death; as
long as you linger there, you do but seek the living among the dead.
2. Follow Me. You seek love, and here nothing loves you; that which loved you
has gone, and, if you would regain what loved you, you must follow Me.
3. Follow Me. I am not only Life — I am the only Masterof the kingdom of
life. I am the Way to the life. In following Me, you do not leave behind you
merely dead affections;you rise to the true kingdom of the affections. Action,
action, action. Life is in action, in following more than in musing. The music
of the harp is beautiful, but that has not servedthe world so well as the music
of the hammer; and even all poetry is action — all true poetry is.
(E. Paxton Hood.)

Meaning of the prohibition
W. Burkitt.
We are not to 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 i but He lets us know —
1. That no office of love and service to man must be preferred before our duty
to God, to whom we owe our first and chief obedience.
2. That lawful and decent offices become sinful when they hinder greater
duties.
3. That such as are calledby Christ to preach the gospel, must mind that
alone, and leave inferior duties to inferior persons.
(W. Burkitt.)
Preachthou the kingdom
A. Maclaren, D. D.
There are many of you who are busily engagedin legitimate occupations, and
devoting yourselves in various degrees to various forms of good, touching the
secularcondition of the people around us. May I hint to you, "Let the dead
bury their dead; preach thou the gospel"?A Christian man's first business is
to witness for Jesus Christ. And no amount of diligence in legitimate
occupations orfor the good of others will absolve him from the charge of
having turned duties upside down if he says, "I cannotwitness for Jesus
Christ. I am so busy about these other things." This command has a special

application to us ministers. There are hosts of admirable things that we are
tempted to engage in now-a-days, with the enlargedopportunities that we
have of influencing men. socially, politically, intellectually, and it wants rigid
cocentrationfor us to keepout of the paths which might hinder our
usefulness, or, at all events, dissipate our strength. Let us hear that voice
ringing always in our ears:"preachthou the gospelof the kingdom."
(A. Maclaren, D. D.)
Our just obligation
R. W. Dale, LL. D.
These words seemat first harsh and severe. Our Lord's teaching gives no
sanction, however, to the monstrous error that the new life releasesmen from
obligations which they may have found irksome. The common relations of life
are a discipline whereby we are trained to spiritual perfection. What did our
Lord say, and under what circumstances?
1. The man probably heard of his father's death when he was with Christ, and
wanted to return to the funeral. But the father was dead, and the son could do
nothing for him now. If he had neglectedhim in life, he could not now repair
the neglect.
2. Still you say natural affectionimpels a man to discharge the lastoffices of
love. Yes; but there are reasons whichjustify a man in being absent from his
father's funeral. This was a very solemn and critical time. The man appears to
have been selectedas one of the seventy; and if he had gone home, he would
have been detained some days by the ceremoniallaw; his purpose might have
been weakened;so even in the hour of his grief he is commanded to do this
greatservice,

3. "Let the dead bury their dead." Does this show contempt for the
unspiritual? No; our Lord never spoke with contemptuous indifference of
such; it was his very eagernessthat they should rise to a new and better life
that led Him to callthis man away.
4. The whole narrative suggests thatcritical moments in a man's life bring
critical duties. If God is near us now in a very specialand solemnmanner,
then that principle enters our life and regulates our duty.
(R. W. Dale, LL. D.)
Following Christ
H. C. Williams.
I. WHAT IS INCLUDED IN FOLLOWING CHRIST?
1. By following Christ the disciple is brought into a new relation.
2. At all times the religious relation is more important than the natural one.
(1)It is formed by the will and choice of the individual himself.
(2)It is wider in its sympathies.
(3)It is a relation which will never fail.

II. THE DISCIPLE OF CHRIST HAS NEW RESPONSIBILITIES.
1. He has to learn of Him.
2. He has to suffer with Him.
3. He has to move on towards Him.
III. THE DISCIPLE IS BROUGHT TO POSSESSNEW PRIVILEGES.
1. He has the most powerful incentive to work in this world. He has the most
glorious hope with regard to the world to come.
(H. C. Williams.)
Living preaching
T. L. Cuyler, D. D.
When the Mastergave the command, "Go thou and preach," He meant "Go
thou and shine; go thou and bear much fruit; go thou and do good; go thou
and teachthe poor; go thou and save the drunkard; go thou and heal the sick;
go thou and witness for Me; go thou and live out this beautiful and sublime
religion of the Cross."
1. A life of obedience to Christ is the most effective wayof glorifying our
Saviour. It has been well styled "the strongestmanifestationof God to the
world."

2. There is no other preaching of the Word that makes so many converts to
the truth.
3. Every man is a preacher, and every life a sermon. What sort of a discourse
are you making, you, and you, and you?
(T. L. Cuyler, D. D.)
Ways of preaching Jesus
T. L. Cuyler, D. D.
There are a greatmany ways of preaching Jesus without standing in a pulpit.
Wilberforce proclaimed the gospeloflove on the floor of the British
Parliament, though he never wore a surplice, and never had the ordained
hand of a bishop on his honoured head. George Stewartwas anapostle of the
Cross when he organizeda Christian mission for our soldiers'camps during
the civil war in America. John Macgregorwas anotherwhen he gathered the
shoeblack brigade in the streets of London. Hannah More preachedJesus in
English drawing-rooms, and Elizabeth Fry in Newgateprisonwalls, and
SarahFiley amongst the freedmen of our Southern plantations. Sometimes
God gives a single precept to a man to carry out, as when the Roman Catholic
Father Matthew wrought grandly and gloriouslyfor the reformation of Irish
drunkards, and William Lothian for the recoveryof poor lostwomen from the
streets of Glasgow. OurLord scatters His commissions with a munificent
liberality. The "Dairyman's Daughter" murmuring the voice of Jesus, till we
heard it across the Atlantic; Hannah Burton testifying to the powerof Christ
to sustain her — all these were most effective preachers ofthe unsearchable
riches of Christ.
(T. L. Cuyler, D. D.)

Supremacy of duty
Mackay.
An officerwho servedunder StonewallJackson, having gone to visit some
relatives without applying for leave, was detainedlate at night by a severe
rain-storm. About two o'clock in the morning, hearing a loud shouting at the
gate of the house, he rose, and found his brother there with a message thathe
must report himself at daybreak. He returned immediately, through the
drenching rain and mud, to find all quiet at the camp, and the captainnot yet
risen. Inquiring of the adjutant the meaning of the message, he receivedfor
reply: "That is to teachyou that a soldier in the face of an enemy has no
business awayfrom his post."
(Mackay.)
COMMENTARIES
Matthew Henry's Concise Commentary
9:57-62 Here is one that is forward to follow Christ, but seems to have been
hasty and rash, and not to have counted the cost. If we mean to follow Christ,
we must lay aside the thoughts of greatthings in the world. Let us not try to
join the professionof Christianity, with seeking afterworldly advantages.
Here is another that seems resolvedto follow Christ, but he begs a short delay.
To this man Christ first gave the call; he said to him, Follow me. Religion
teaches us to be kind and good, to show piety at home, and to requite our
parents; but we must not make these an excuse for neglecting our duty to
God. Here is another that is willing to follow Christ, but he must have a little
time to talk with his friends about it, and to set in order his householdaffairs,
and give directions concerning them. He seemedto have worldly concerns
more upon his heart than he ought to have, and he was willing to enter into a
temptation leading him from his purpose of following Christ. No one can do

any business in a proper manner, if he is attending to other things. Those who
begin with the work of God, must resolve to go on, or they will make nothing
of it. Looking back, leads to drawing back, and drawing back is to perdition.
He only that endures to the end shall be saved.
Barnes'Notes on the Bible
See the notes at Matthew 8:19-22.
Jamieson-Fausset-BrownBible Commentary
Lu 9:57-62. Incidents Illustrative of Discipleship.
The Precipitate Disciple (Lu 9:57, 58).
(See on [1618]Mt8:19, 20.)
The Procrastinating Disciple (Lu 9:59, 60).
(See on [1619]Mt8:21).
The Irresolute Disciple (Lu 9:61, 62).
Matthew Poole's Commentary
Ver. 59,60. See Poole on"Matthew 8:21". See Poole on"Matthew 8:22". How
free is Divine grace!The scribe offers to follow Christ: Christ encourageshim
not. To another that made no such offer, he first speaketh, saying, Follow me,
and will admit of no excuse.
Gill's Exposition of the Entire Bible

And he said unto another, follow me,.... According to Matthew, one of his
disciples, who had attended him some time, and whom he now calledto the
ministerial work;See Gill on Matthew 8:20. The Ethiopic versionreads,
"anothersaid to him, shall I not follow thee?" but without any foundation:
they are certainly the words of Christ, directed to another person, at the same
time he met with the former:
but he said, Lord, suffer me first to go and bury my father; See Gill on
Matthew 8:21.
Geneva Study Bible
{14} And he said unto another, Follow me. But he said, Lord, suffer me first to
go and bury my father.
(14) The calling of God ought to be preferred without any question, before all
duties that we owe to men.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Luke 9:59-60. The secondcase (Matthew 8:21-22).—ἀκολούθει μοι. Jesus
takes the initiative in this case. ThatHe should not have done so in the first is
intelligible if the aspirant was a scribe. Jesus did not look for satisfactory
discipleship from that quarter.—σὺ δὲ, but thou, emphatic, implying that the
man addressedis not among the dead, but one who appreciates the claims of
the kingdom.—διάγγελλε, keepproclaiming on every side the Kingdom of
God; that, thy sole business henceforth, to which everything else, evenburying
parents, must be sacrificed:seek firstthe kingdom.
Cambridge Bible for Schools andColleges
59. Lord, suffer me first to go and bury my father] An ancient, but groundless
tradition (Clem. Alex. Strom, ill. 4, § 25), says that this was Philip. This man
was already a disciple (Matthew 8:21). The requestcould hardly mean ‘let me

live at home till my father’s death,’ which would be too indefinite an offer;
nor canit well mean that his father was lying unburied, for in that case the
disciple would hardly have been among the crowd. Perhaps it meant ‘let me
go and give a farewellfuneral feast, and put everything in order.’ The man
was bidden to be Christ’s Nazarite (Numbers 6:6-7).
Bengel's Gnomen
Luke 9:59. Ἀπελθόντι, having departed [i.e. to go and]) The dative. Here the
man takes for granted his departure, does not ask leave for it. A different
Kind of departure (ἀπελθὼν, “go thou and preach”) is enjoined in Luke 9:60.
Pulpit Commentary
Verses 59, 60. - And he said unto another, Follow me. But he said, Lord, suffer
me first to go and bury my father. Jesus saidunto him, Let the dead bury
their dead: but go thou and preach the kingdom of God. In this case the
Masterwas the Summoner. Something he read in this man's heart, or words
he had heard him speak, moved the Redeemer's greatlove, so he gave him a
specialcall. This was a very different characterfrom the last. Whereas that
seekerforwork from Jesus was impulsive, and even thoughtless in his
enthusiasm, one who would begin to act without counting the cost, this one
was overcautious, coldand calculating to an ungenerous excess;yet there was
evidently sterling stuff in the character, forJesus argues and remonstrates
with him; there was, too, much gold mingled with the earth of that man's
disposition, for the Lord lightly to let it go. It is thus that the Spirit pleads still
with the selfishness whichdisfigures many a noble and devoted servant of
high God. He seems to say, "My call is too imperative to yield to any home
duties, howeverorderly and respectable."During the official days of
mourning (in the case ofa funeral, these were seven) the impression now
made by his summoning words would have worn off. It is noticeable that the
home duties, which Jesus suggestedshould give place to other and more
imperative claims, were in connectionwith the dead. It was not the living
father who was to be left to hirelings, only the inanimate corpse. It was rather
a societycallthan a home or family duty which was to give place to work for
the Master. St. Chrysostommakes some quaint, but strikingly practical,

remarks here. "He might need, if he went to the funeral, to proceed, afterthe
burial, to make inquiry about the will, and then about the distribution of the
inheritance, and all the other things that followedthereupon; and thus waves
after waves of things coming in upon him in successionmight bear him very
far awayfrom the harbour of truth. For this cause, doubtless, the Saviour
draws him, and fastens him to himself."
COMMENTARIES ON VERSES 61-62
Ellicott's Commentary for English Readers
(61) Lord, I will follow thee.—This third example of our Lord’s method of
dealing with half-hearted disciples is peculiar to St. Luke. Here, as in the first
instance, there is what has the appearance of a spontaneous offer, coupled
with a plea for postponement. The man pleads a wish to take a formal farewell
of his kindred. The form of expression, the absence of any definite mention of
father, or wife, or children, half-suggests the thought that the man was free
from the closerand more binding ties of relationship, and that the plea urged
was therefore hollow and unreal.
Matthew Henry's Concise Commentary
9:57-62 Here is one that is forward to follow Christ, but seems to have been
hasty and rash, and not to have counted the cost. If we mean to follow Christ,
we must lay aside the thoughts of greatthings in the world. Let us not try to
join the professionof Christianity, with seeking afterworldly advantages.
Here is another that seems resolvedto follow Christ, but he begs a short delay.
To this man Christ first gave the call; he said to him, Follow me. Religion
teaches us to be kind and good, to show piety at home, and to requite our
parents; but we must not make these an excuse for neglecting our duty to
God. Here is another that is willing to follow Christ, but he must have a little
time to talk with his friends about it, and to set in order his householdaffairs,
and give directions concerning them. He seemedto have worldly concerns
more upon his heart than he ought to have, and he was willing to enter into a

temptation leading him from his purpose of following Christ. No one can do
any business in a proper manner, if he is attending to other things. Those who
begin with the work of God, must resolve to go on, or they will make nothing
of it. Looking back, leads to drawing back, and drawing back is to perdition.
He only that endures to the end shall be saved.
Barnes'Notes on the Bible
Bid them farewell - To take leave, inform them of the design, and set things at
home in order. Jesus did not suffer this, because he probably saw that he
would be influenced by a love of his friends, or by their persuasions, notto
return to him. The purpose to be a Christian requires "decision." Menshould
not tamper with the world. They should not consult earthly friends about it.
They should not even allow worldly friends to give them "advice" whether to
be Christians or not. God is to be obeyed rather than man, and they should
come forth boldly, and resolve at once to give themselves to his service.
Jamieson-Fausset-BrownBible Commentary
61. I will follow … but—The seconddisciple had a "but" too—a difficulty in
the wayjust then. Yet the different treatment of the two cases showshow
different was the spirit of the two, and to that our Lord addressedHimself.
The case ofElisha (1Ki 19:19-21), though apparently similar to this, will be
found quite different from the "looking back" ofthis case, the best illustration
of which is that of those Hindu converts of our day who, when once persuaded
to leave their spiritual fathers in order to "bid them farewellwhich are at
home at their house," very rarely return to them. (Also see on [1620]Mt8:21.)
Matthew Poole's Commentary
Ver. 61,62. Matthew (who mentioned the other two)mentions not this third
person. Some doubt whether we well translate these words, apotaxasyaitoiv
eiv ton oikonmou, bid them at my house farewell;or whether it were not
better translated, to order the things or persons relating to my house. Let it be
translated either way, it signifies a too much worldliness of mind in this
disciple, which our Saviour checksin the next words, saying,

No man, having put his hand to the plough, and looking back, eiv ta opisw, to
the things behind,
is fit for the kingdom of God. Some think it is an allusion to the story of
Elisha’s call. 1 Kings 19:19,20.Elijahpassing by him ploughing with twelve
yoke of oxen before him, and he with the twelfth, casthis mantle upon him.
And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss
my father and my mother, and then I will follow thee. Be that as it will, here is
a plain allusion to the work of a ploughman, and a comparing of a minister of
the gospelin his duty with the ploughman in his work. The ploughman is
obliged to look forward to his work, or he will never draw his furrows either
straight enough, or of a just depth; so must a minister of the gospel:if he be
once calledout of secularemployments to the service of God in the ministry,
he is bound to mind and attend that; that is enough to take up the whole man,
and his whole strength and time, he had need of no other things to mind or
look after, the things of the world are things behind him. Not that Goddebars
his ministers (in case ofexigence)to work for their bread with their hands, as
Paul did; but they ought not, without apparent necessity, to entangle
themselves with the things of this life, so as to make them their business.
Gill's Exposition of the Entire Bible
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 personmentioned in this relation of Luke's; only two are
spokenof 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
preacherof 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, 1 Kings 19:20. The Syriac version adds,
"and I will come";and the Persic, "andgive commands, and then, will

I:come": and the phrase not only signifies, that he desiredto 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.
Geneva Study Bible
{15} And another also said, Lord, I will follow thee; but let me first go bid
them farewell, which are at home at my house.
(15) Those who follow Christ must at once renounce all worldly cares.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Luke 9:61-62. Peculiarto Luke.
ἀποτάξασθαι κ.τ.λ.]to sayfarewellto my family. Comp. 2 Corinthians 2:13,
and see on Mark 6:45; Vulg.: “renuntiare.” So also Augustine, Maldonatus,
and others. Literally, and likewise rightly (see Luke 14:33;Lobeck, ad Phryn.
p. 24). But the answeror Jesus, Luke 9:62, gives for ἀποτάξ. the idea of
attachment, not of renunciation.
τοῖς εἰς κ.τ.λ., according to the above explanation of ἀποτάξ., must be
masculine, not neuter. (Vulgate in Lachmann, Augustine, Maldonatus,
Paulus.)
εἰς] not instead of ἐν (thus de Wette, however), but a case ofattraction, such as
we very frequently meet with in the classicalwriters. The two ideas,

ἀπέρχεσθαι εἰς τὸν οἶκόνμου and ἀποτάξ. τοῖς ἐν τῷ οἴκῳ μου, are so blended
togetherthat the former is forced into the latter, and has driven out ἐν for εἰς.
See in general, Kühner, II. p. 318 f., ad Xen. Anab. i. 1. 5. Comp. Buttmann,
Neut. Gr. p. 286 [E. T. 332].
Luke 9:62. The meaning of the proverbial saying, in which, moreover, “cum
proverbio significatur, cui rei aptetur proverbium” (Grotius) is, No one who
has offeredto labour in my service, and, withal, still attaches his interest to his
earlier relations (βλέπων πάλιν ἐπὶ τὸν κόσμον, Theophylact), is well fitted
(adapted, available)for the kingdom of the Messiah(to labour for it). Entire
devotion, not divided service!On εἴς τι βλέπειν, oculos aliquo convertere, see
Tittmann, Synon. p. 112.
Expositor's Greek Testament
Luke 9:61-62. The third case,peculiarto Lk., and setting forth a distinct
type.—ἀκολουθήσω σοι, I will follow Thee, implying that he also has been
askedto do so, and that he is ready, but on a condition.—ἐπίτρεψόνμοι:this
is a type of man who always wants to do something, in which he is himself
speciallyinterested first (πρῶτον), before he addresses himselfto the main
duty to which he is called.—ἀποτάξασθαι:in this case it is to bid good-bye to
friends, a sentimental business; that also characteristic.—τοῖς εἰς τὸν οἶκόν
μου. The verb ἀπ. is used in later Greek both with the dative of a personto
denote “to take leave of,” and with the dative of a thing = to renounce (so in
Luke 14:33). Both senses are admissible here, as τοῖς may be either masculine
or neuter, but the first sense is the only one suitable to the character
(sentimental) and to the request, as property could be renouncedon the spot;
though this reasonis not so conclusive, as some legalsteps might be necessary
to denude oneselfof property.
Cambridge Bible for Schools andColleges
61. let me first go bid them farewell]The incident and the allusion closely
resemble the callof Elisha (1 Kings 19:20). But the call of Jesus is more
pressing and momentous than that of Elijah. “The Eastis calling thee, thou

art looking to the West,” Aug. Neither Elijah nor Elisha is an adequate
example for the duties of the Kingdom of Heaven, of which the leastpartaker
is, in knowledge and in privileges, greaterthan they.
Bengel's Gnomen
Luke 9:61. Πρῶτον, first) This personwas one as yet entangled in natural
affections;therefore the less indulgence was to be given him in respectof
them.[89] Moreover, he seems to have had in mind the example of Elisha, to
whom Elijah gave the same indulgence; for Jesus replies in an image derived
from the plough (comp. 1 Kings 19:19). The kingdom of God demands souls
more unencumbered for its service than the prophetic discipleship: nor must
we appeal to Elijah or Elisha, without making the necessarydistinctions
betweenthe case now as comparedwith then; see Luke 9:53.—ἀποτάξασθαι,
to bid farewell)Perhaps attended with a sumptuous farewellfeast.
[89] Lest they should rob him of that self-denialwhich the Christian, and
especiallythe preacher, needs.—ED.and TRANSL.
Pulpit Commentary
Verses 61, 62. - And another also said, Lord, I will follow thee; but let me first
go bid them farewell, which are at home at my house. And Jesus saidunto
him, No man, having put his hand to the plough, and looking back, is fit for
the kingdom of God. There is an implied reproach in our Lord s reply to
what, on first thoughts, would seema reasonable request. The offer in this
case came from the man himself. It would appearthat this would-be disciple,
on thinking the matter over, consideredit might be desirable to hear what his
family and friends thought about his project. At all events, one thing is clear
his first ardour was cooled, his first love left. The Master, in his pithy but
striking comment, shows when such is the case, that there is little or no hope
of any real noble work being carried out. The simile is drawn from
agricultural imagery. Jesus was evidently very familiar with all the little
details of rural life. We find a similar saying in Hesiod, "He who would
plough straight furrows, must not look about him" ('Works and Days,'2:60).

Vincent's Word Studies
To bid farewell (ἀποτάξασθαι)
In this sense the word is used only in later Greek. In classicalGreekit signifies
to set apart or assign, as a soldierto his post or an officialto his office, and
later to detach soldiers. Hence to dismiss one with orders. This latter sense
may, as Kypke suggests,be included in the meaning of the word in this
passage;the man desiring to return home, not merely to take formal leave,
but also to give his final instructions to his friends and servants. Similarly,
Acts 18:18, of Paul taking leave of the brethren at Corinth, and, presumably,
giving them instructions at parting. In the New Testamentthe word is used
invariably in the sense of bidding farewell. Mark 6:46 is rendered by Rev.
after he had takenleave of them. See note there, and compare Luke 14:33;2
Corinthians 2:13.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 9:59 And He saidto another, "Follow Me." But he said, "Lord, permit
me first to go and bury my father."
KJV And he said unto another, Follow me. But he said, Lord, suffer me first
to go and bury my father.

Follow me Matthew 4:19-22;9:9; 16:24
suffer 1 Kings 19:20;Haggai1:2; Matthew 6:33; 8:21,22
Luke 9 Resources - Multiple Sermons and Commentaries
Luke 9:57-62 - StevenCole
Luke 9:57-62 Barriers to True Discipleship - John MacArthur
Luke 9:59-60 What Is the High Costof Discipleship? - John MacArthur
WE MUST FORGO RELIGIOUS DUTY
FOR A RELATIONSHIP WITH JESUS
Parallelin Matthew
Matthew 8:21 Another of the disciples said to Him, “Lord, permit me first to
go and bury my father.”
And He said to another - Presumably there were others following Jesus on the
road and in fact Matthew's parallelcalls him a disciple. Keep in mind that
disciple as used in the NT in a number of contexts did not equate with those
who necessarilybelieved in Jesus (e.g., see the actionof the "disciples" in John
6:66) But physical following and spiritual following are worlds apart (pun
intended) and that is what Jesus is teaching in this concluding sectionof
chapter 9. The first man in Lk 9:57 approachedJesus with goodintentions led
to Jesus'radicaldescription of the costof those intentions! Now Jesus issues a
personalcall of discipleship to another man on the road.
A T Robertson- Matthew 8:21 omits Christ's "Follow me" (akoloutheimoi)
and makes this man a volunteer instead of responding to the appeal of Jesus.
There is no real opposition, of course. In Matthew's accountthe man is

apologetic as in Luke. Plummer calls him "one of the casualdisciples" of
whom there are always too many. The scribes knew how to give plausible
reasons fornot being active disciples.
Follow Me was the same command Jesus gave to Matthew.
After that He went out and noticed a tax collectornamed Levi sitting in the
tax booth, and He said to him, “Follow Me.” (Lk 5:27-note)
And what was his response?
"And he left everything behind, and got up and beganto follow Him. " (Lk
5:28).
Notice the same command and response with Peterand Andrew...
Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon
who was calledPeter, and Andrew his brother, casting a net into the sea;for
they were fishermen. 19 And He said to them, “Follow Me, and I will make
you fishers of men.” 20 Immediately they left their nets and followedHim. (Mt
4:18-20)
And againnotice the same response when Jesus called James andJohn...
And going on a little farther, He saw James the son of Zebedee, and John his
brother, who were also in the boat mending the nets. 20 And immediately He
calledthem; and they left their father Zebedee in the boat with the hired
servants, and went awayto follow Him. (Mark 1:19-20)

So the description in Luke 9:57-62 which Jesus is giving for a disciple and
specificallythe costof being His disciple is not some new teaching but is the
"norm" for those who would follow Jesus. Matthew left his lucrative tax
collecting trade. Peterand Andrew left their nets, their source of income as
fishermen. And James and John left their father to follow Jesus.
Follow Me (190)(akoloutheo)is a command in the present imperative. Jesus is
calling not for an occasionalfollowing ofHimself, but a veritable lifestyle of
walking where Jesus walked(cp 1 Jn 2:6-note). Yes, this is a call to become
His disciple. However, it is not a call issuedto just a "selectgroup" of radical
believers, but a command Jesus issuedto all believers (we are all to be
"radical" for Jesus!) because allbelievers are His disciples. See earlier
discussionof "Follow Me".
Phillips observes that "family considerations canbe a hindrance to
discipleship (Lk 9:59-60)....The Jewsin that hot climate buried their dead
within a day. But that was not the end of it; the mourning period draggedon
for ten days. By that time, all sense ofurgency as to discipleship might well
have evaporated. Then would come the reading of the will and all of the
involvement in the distribution of the property, arrangements for the widow,
maybe, and all of the other activities. All of them were legitimate concerns—
but not for a disciple. The Lord was not againsttreating one's parents with
honor; He was againstits becoming an excuse." (Ibid)
But - Terms of contrastare always worth pausing to pondering, but this
"BUT" is especiallysignificant, because it may wellhave determined this
man's eternal destiny! Remember that "but" is a word which in effect
changes the direction of thought and in this crucialcase may well have
changedthe direction of this man's life in time and eternity. When Jesus
speaks (your time in the Word, prayer and the urging of the Spirit), be careful
that you don't begin your answerto Him with a "but." For example, He says

you need to forgive that one who hurt you so deeply this week. And you reply
"But Lord, their words cut so deeply and painfully, I could never really
forgive them for that because everytime I would see them in the future I
would be reminded of how they once deeply wounded me with their words!
Remember that when Jesus commands us to forgive, His Spirit gives us the
supernatural desire and powerto enable us to follow through by speaking
those words from our heart "I forgive you." (cf Mt 6:12-note, Mt 6:14-15-
note)
Steven Cole adds "Thatword “but” has kept many well-meaning people out
of the kingdom of God!"
Lord, permit me first to go and bury my father - For Jews the burial of the
dead was a religious duty that took precedence overeverything. Sadly, in this
case it took precedence overa genuine relationship with Jesus!Are you guilty
of practicing temporal religion all the while missing the eternalrelationship
with Jesus?
Stein comments "Only in the case ofa temporary Nazirite vow (Nu 6:6–7) or
if one were the high priest (Lev 21:10–11)couldone be absolved from this
duty. The seriousness ofthis responsibility is seenin Tobit’s first two
deathbed requests of his son, “My son, when I die, bury me, and do not
neglectyour mother” (Tobit 4:3RSV), and in one of the son’s greatestfears in
dying—that his parents would have no one to bury them (Tobit 6:14RSV;cf.
Ge 50:5). Jesus demands an allegiance transcending eventhis greatestoffilial
obligations. Some interpreters have soughtto relieve the hardness of this
saying by assuming that the father was not yet dead and that the son was
saying, “Wait until my father dies, and then I will follow you.” There is,
however, no hint of this in the text."
Mattoon- The reasonis not given why he felt he had to bury his father first,
but whateverit was, the man wanted to do it "first." Whether his concernwas

fulfilling a duty, having financial security by getting his inheritance, keeping
family approval, or something else, he did not want to commit himself to Jesus
just yet. He wanted to serve the Lord on "his" time table, not God's. Serving
the Lord at the present time was not convenientfor him. Does this sound
familiar? Christians make the same type of excuse today when they say, "I
will serve the Lord later in my life at a more convenient time. I have too much
to do right now." Let me ask, "Doesthis describe you? Do you find yourself
"putting off what God wants you to do today?" If you are a Christian, then
live your life for Christ now. Don't let procrastination, serenade you into
spiritual slumber and slothfulness. Satan's lullaby will leave you drowsy,
defeated, drained, discouraged, and depressed. His temptation to do nothing
can cause you to become apathetic and indifferent. Don't waste your life,
beloved!
ILLUSTRATION - Dr. George Sweeting wrote this story in SpecialSermons
for SpecialDays:"Severalyears ago ourfamily visited Niagara Falls. It was
spring, and ice was rushing down the river. As I viewed the large blocks of ice
flowing toward the falls, I could see that there were carcassesofdead fish
embedded in the ice. Sea Gulls by the score were riding down the river feeding
on the fish. As they came to the brink of the falls, their wings would go out,
and they would escape from the falls. I watchedone gull which seemedto
delay and wondered when it would leave. It was engrossedin the carcassofa
fish, and when it finally came to the brink of the falls, out went its powerful
wings. The bird flapped and flapped and even lifted the ice out of the water,
and I thought it would escape. Butit had delayed too long so that its claws had
frozen into the ice. The weightof the ice was too great, and the gull plunged
into the abyss." Beloved, the finest attractions of this world become deadly
when we become overly attachedto them. They may take us to our
destruction if we cannot give them up, and as George Sweeting observed, "Oh,
the dangerof delay!" If you have the opportunity to serve God, don't throw
awayyour opportunities. If you have never put your faith in Christ, then
don't put that decisionoff any more. (Rod Mattoon)
RelatedResources:

Redeemthe Time
John Piper's Don't Waste Your Life!
Hendriksen on Lord, permit me first to go and bury my father - According to
custom, burial generallytook place very soonafter death (John 11:1, 14, 17;
Acts 5:5, 6, 10). In Israel giving an honorable burial to the dead was
considereda duty and a kindness (Mic. 6:8) that ranked higher than any other
service requiring attention. Filial piety obliged a son to attend to this bestowal
of the final actof devotion. Cf. Gen. 25:9; 35:29; 49:28-50:3;50:13, 14, 26;
Josh. 24:29, 30;etc. According to the rabbis, providing a decent burial for
one's dear one took precedence overalmosteverything else, including
attending religious services,studying the law, etc. It is not surprising therefore
that Jesus was askedby this man for permission to first bury his father. On
the surface the request for delay seemedto be reasonable.
Life Application Study Bible - Luke does not say whether the father is already
dead or terminally ill. It seems likely that if the father were dead, the son
would have been fulfilling the burial duties. Jesus was saying that true
discipleship requires instant action. Jesus did not teach people to forsake
responsibilities to family, but he often gave commands to people in light of
their real motives (Ed: Nota "gut check" but a "motive check!"). Perhaps
this man wantedto delay following Christ and was using his father as an
excuse. Following Jesushas a cost, and eachof us must be ready to serve, even
when it requires sacrifice.
Steven Cole - The secondman thought that following Jesus was important,
but not more important than family obligations. WhenJesus said, “Follow
Me,” he replied, “Permit me first to go and bury my father” (Lu 9:59).
Commentators differ over whether the man’s father had just died, whether he
was near death, or whether he had a few years to go. I am inclined toward
either of the last two views, since if his father had just died, he probably
wouldn’t be tagging along after Jesus atthat moment. G. Campbell Morgan

refers to a travelerin the Middle Eastwho was trying to enlist a young Arab
man as his guide. The man replied that he could not go because he had to bury
his father. When the travelerexpressedhis sympathy, he learned that the
young man’s father had not died, but that this was an expressionmeaning
that he had to stay with his father as long as he was alive (The Gospel
According to Luke [Revell], p. 133). So probably the man Jesus was calling
was saying, “After my father is gone, I will follow You.”
The Bible teaches that we should care for our elderly parents. The fifth
commandment enjoins us to honor our father and mother. Paul states that if
we do not take care of our own families, we are worse than unbelievers and
have denied the faith (1Ti 5:8). Certainly, Jesus was notnegating the Ten
Commandments. He came to fulfill the Law, not to abolish it (Mt 5:17). But, if
our commitment to family is greaterthan our commitment to Jesus Christ
and His kingdom, we’ve gotit wrong. Jesus’reply, “Allow the dead to bury
their own dead,” means, “Let those who are spiritually dead tend to such
matters.” Then He adds, “But as for you, go and proclaim everywhere the
kingdom of God.”
In our day there has been a resurgence ofemphasis on the family in
evangelicalcircles.Muchof this emphasis is a neededcorrective to the neglect
of family relationships that often characterizedChristian homes in the past.
For example, missionaries in the past often would ship their young children
off to missionaryschools, where they were awayfrom their parents during
their formative years. Even Hudson Taylor sent his children back to England
for their education, rather than keeping them with him and his wife in China.
They viewed it as the costof discipleship. I think that this practice is a gross
misapplication of Christ’s words. If God calls me to the missionfield and also
gives me children, I believe He is calling me to have them with me on the field.
If that is not possible, my first responsibility is to care for my children until
they are old enough to be separatedfrom me without causing them serious
problems.

But, having said that, it is possible to be sinfully selfishabout the family,
where we wrongfully exalt the family over God’s kingdom purposes. I have
heard of Christian families who do not getinvolved in serving the Lord
because it would interfere with their family time. Some even stay awayfrom
church because they need a family day together. This teaches the children that
family is more important than God and His work in this world. Some parents
prohibit their children from involvement with missions because theyfear that
they could get killed in another country. If I may getpersonal, as many of you
know, we almost lost our daughter Joylast summer in an accidentin Mexico.
I easilycould have said, “You’re not going down there again.” I don’t want to
lose her, and it is risky to drive on those roads. But to prohibit her from going
would be a selfishcommand that puts family above the kingdom of God. If
His kingdom is the priority, I must let her go, entrusting her to God’s
protection. (Luke 9:57-62 The Only Way to Follow Jesus)
Luke 9:60 But He said to him, "Allow the dead to bury their owndead; but as
for you, go and proclaim everywhere the kingdom of God."
KJV Jesus saidunto him, Let the dead bury their dead: but go thou and
preach the kingdom of God.
Let Lk 15:32; Ephesians 2:1,5;1 Timothy 5:6; Revelation3:1
but John 21:15-17;1 Corinthians 9:16; 2 Corinthians 5:16-18;2 Timothy
2:3,4; 4:2,5

THE DISCIPLE'S PRIORITY:
PROCLAIM THE KINGDOM OF GOD
ParallelPassage
Matthew 8:22 But Jesus *saidto him, “Follow Me, and allow the dead to bury
their own dead.” (Notice that Luke adds "go and proclaim everywhere the
kingdom of God.")
Allow the dead to bury their own dead - In context of the call to follow Jesus,
He states that the spiritually dead (Eph 2:1) are those who should bury the
physically dead. This helps understand Jesus'hard saying in Luke 14:26 (cf
Lk 12:53, Lk 18:29-30). As noted above Luke adds "go and proclaim
everywhere the kingdom of God" which is added "to help his readers
understand that Jesus’uncompromising command is uttered in light of the
supreme goodof proclaiming the goodnews." (Stein)
“If anyone comes to Me, and does not hate his own father and mother and
wife and children and brothers and sisters, yes, and even his own life, he
cannot be My disciple.
ESV Study note - “Hating” is a Semitic expressionfor loving less (cf. Gen.
29:30–31;Deut. 21:15–17;Matt. 10:37).
MacArthur Study Bible note - A similar statement in Mt 10:37 is the key to
understanding this difficult command. The “hatred” calledfor here is actually

a lesserlove. Jesus was calling His disciples to cultivate such a devotion to
Him that their attachment to everything else—including their own lives—
would seem like hatred by comparison. See Lk 16:13; Ge 29:30, 31 for similar
usages ofthe word “hate.”
Gotquestions - What did Jesus mean when He said 'Let the dead bury the
dead' (Luke 9:60)?
MacArthur notes that this man is "like the rich young ruler, he was more
committed to personalriches than spiritual truth. It is impossible to serve
both God and riches (Luke 16:13), and when forcedto choose the men both
chose riches."
Leon Morris on let the dead bury their own dead - the words have an even
greaterurgency if the father was dead. The Jews countedproper burial as
most important; to leave the father unburied ‘was something scandalous to a
Jew’(Marshall). The duty of burial took precedence overthe study of the law,
the temple service, the killing of the Passoversacrifice, the observance of
circumcisionand the reading of the Megillah (Megillah3b). But the demands
of the kingdom are more urgent still. Jesus couldnot wait until the man got
through all that burial meant. So he says, Leave the dead to bury their own
dead. Jesus has calledthe man. He is to proclaim the kingdom of God. Let
those without spiritual insight perform the duties they cando so well; burial is
very much in keeping for the spiritually dead. But the man who has seenthe
vision must not deny or delay his heavenly calling.
NET Note - There are severaloptions for the meaning of Jesus'reply Leave
the dead to bury their own dead: (1) Recentresearchsuggests thatburial
customs in the vicinity of Jerusalemfrom about 20 b.c. to a.d. 70 involved a
reinterment of the bones a year after the initial burial, once the flesh had
rotted away. At that point the son would have placed his father's bones in a
specialbox known as an ossuaryto be set into the wall of the tomb. Thus Jesus

could well be rebuking the man for wanting to wait around for as much as a
year before making a commitment to follow him. In 1stcentury Jewish
culture, to have followedJesus ratherthan burying one's father would have
seriouslydishonored one's father (cf. Tobit 4:3-4RSV). (2) The remark is an
idiom (possibly a proverbial saying) that means, “The matter in question is
not the real issue,” in which case Jesus was making a wordplay on the
wording of the man's (literal) request (see L&N 33.137). (3)This remark
could be a figurative reference to various kinds of people, meaning, “Let the
spiritually dead bury the dead.” (4) It could also be literal and designedto
shock the hearerby the surprise of the contrast. Whichever option is
preferred, it is clearthat the most important priority is to preachthe gospel
(proclaim the kingdom of God).
Mattoon- A later Jewishprecedentsays that if there were enough people in
attendance, a student of the Torah or the first five books of the Bible, should
not stophis studying to bury the dead. Jesus placedcommitment to God even
above these precedents. Even family loyalty was not to take priority overthe
demands of obedience to the command to go and preachthe coming of the
Kingdom of God. see Luke 14:26 Jesus is not saying that we should hate or
neglectour family. He is saying that our love for Christ should be so great,
that our love for our family would look like hatred in comparison. The Lord is
to be first in our lives. Our love for our family should not weakenour love for
Jesus Christ. If Christ is first in your life, understand that many times that
decisionwill be tested, especiallyby family members. Many Christians have
had to make a choice of whether to follow the Lord or the wishes of their
family. Jesus'direct challenge here forces all Christians to evaluate their
priorities. The pressing of the Lord with this man indicates not only a peek at
our priorities, it also stresses the matter of urgency in serving God. The Lord
urged this man to deal with his distractions and just "preach!" If preaching
the Word was urgent 2000 years ago, just think how urgent it is today as His
coming approaches. The SecondComing of Christ and the death of unsaved
men, make the matter of sharing the Gospelan urgent matter. Circumstances
change and opportunities can be lost (Jn 9:4, Ro 13:11-12, 1 Cor 7:29, Ps
90:12). (Mattoon's Treasures from Luke, Volume 2)

A T Robertson- This paradox occurs so in Matthew 8:22. The explanation is
that the spiritually dead can bury the literally dead. For such a quick change
in the use of the same words see John5:21-29 (spiritual resurrectionfrom sin
in John 5:21-27, bodily resurrection from the grave, John 5:28-29)and John
11:25-26. The harshness ofthis proverb to the scribe probably is due to the
fact that he was manifestly using his agedfather as an excuse for not giving
Christ active service.
Barclayhas some interesting comments - Jesus'words to the secondman
sound harsh, but they need not be so. In all probability the man's father was
not dead, and not even nearly dead. His saying most likely meant, 'I will
follow you after my father has died.' The story is told of a very brilliant young
Arab who was offered a scholarshipto Oxford or Cambridge. His answerwas,
'I will take it after I have buried my father.' At the time his father was not
much more than forty years of age. The point Jesus was making is that in
everything there is a crucial moment; if that moment is missed the thing most
likely will never be done at all. The man in the story had stirrings in his heart
to get out of his spiritually dead surroundings; if he missed that moment he
would never getout. Psychologiststell us that every time we have a fine
feeling, and do not act on it, the less likely we are to act on it at all. The
emotion becomes a substitute for the action. Take one example—sometimes
we feel that we would like to write a letter, perhaps of sympathy, perhaps of
thanks, perhaps of congratulations. If we put it off until tomorrow, it will in
all likelihood never be written. Jesus urges us to actat once when our hearts
are stirred.
Constable - It is hard to imagine how Jesus couldhave set forth the
importance of immediate and wholeheartedparticipation in God's program
more forcefully.
Jesus'instructions here remind us of similar instructions to the rich young
ruler...

Luke 18:22 When Jesus heardthis, He said to him, “One thing you still lack;
sell all that you possess anddistribute it to the poor, and you shall have
treasure in heaven; and come, follow Me.”
A T Robertson- The scribe's duty is put sharply (But do thou, su de). Christ
calledhim to preach, and he was using pious phrases about his father as a
pretext. Many a preacherhas had to face a similar delicate problem of duty to
father, mother, brothers, sisters and the call to preach. This was a clearcase.
Jesus will help any man calledto preach to see his duty. Certainly Jesus does
not advocate renunciationof family duties on the part of preachers.
Proclaimeverywhere (give notice) (1229)(diaggellofrom diá = through +
aggéllo = to tell, declare)means to herald thoroughly, to declare fully or far
and wide and so to declare plainly, fully and exactly. The preposition dia
conveys the idea of throughout all regions. Thayer - "to carry a message
through, announce everywhere, through places, through assemblies ofmen,
etc.;to publish abroad, declare."
NET Note on Kingdom of God - The kingdom of God is a major theme of
Jesus. It is a realm in which Jesus rules and to which those who trust him
belong. See Luke 6:20-note; Luke 11:20-note;Luke 17:20-21-note.
See kingdom of God
Kingdom (932)(basileia from basileus = a sovereign, king, monarch) denotes
sovereignty, royal power, dominion. Basileia canalso referto the territory or
people overwhom a king rules. It has been well said that the only kingdom
that will prevail in this world is the kingdom that is not of this world! Amen!
What does it mean to proclaim the kingdom of God? Clearly this is
synonymous with the proclamationof the Gospel(Lk 9:6), for it is only

through the believing of the Gospelthat one gains entrance into the Kingdom
of God (cf Jn 3:3-5). It is proclaiming the King of that Kingdom and His
"royal decree" thatHe has come to setthe captives free. To proclaim the
kingdom of God is to proclaim the goodnews of the King, Christ Jesus. In the
last book of Acts (the Christian's handbook for evangelizing the world) Luke
records that even in confinement Paul was...
And Jesus was going about in all Galilee, teaching in their synagogues, and
proclaiming the gospelofthe kingdom, and healing every kind of disease and
every kind of sickness among the people. (Mt 4:23, 9:35, Mt 24:14-note, Mk
1:15, Lk 16:16)
RelatedResources:
What is the kingdom of God?
What is the difference between the Kingdom of God and the Kingdom of
Heaven?
What is the gospelof the kingdom?
ILLUSTRATION - DON'T THROW IT AWAY - One fine day in 1941, Violet
Baileyand her fiance Samuel Boothwere strolling through the English
countryside, deeply in love and engagedto be married. A diamond
engagementring sparkledon Violet's finger like the rays of the sun that
sparkle like thousands of diamonds on the surface of a gentle river. This ring
was her most treasured possession. Theirromantic bliss, however, was
interrupted and suddenly ended. One of them said something that hurt the
other. An argument ensued, then escalated. At its worstpoint, Violet became
so angry, she pulled the diamond engagementring from her finger, drew back
her arm, and hurled the treasured possessionwith all her might into the field
like a St. Louis Cardinal outfielder throwing a baseballto home plate. The
ring sailedthrough the air, fell to the ground, and nestledunder the grass in

such a way that it was impossible to see. Violet and Samuel kissedand made
up. Then they walkedand walkedthrough that field, hunting for the lost ring.
Unfortunately, they never found it. It was a treasure that had become wasted
and buried under the rubble of the field. Violet and Samuelwent on with life
and were married two months later. They had a child and eventually a
grandson. Part of their family lore was the story of the lostengagementring.
For over a half a century, Violet and Samuel grew old together, and in 1993
Samuel died. Fifteen years passed, but the ring was not forgotten. One day in
2008, Violet's grandsongotan idea. Perhaps he could find his grandmother's
ring with a metal detector. He bought one and went to the field where Violet
had hurled her treasuredpossession67 years earlier. He turned on his metal
detectorand beganto crisscrossthe field, waving the detectorover the grass.
After two hours of searching, he found what he was looking for. Later, filled
with greatjoy and pride, he placedthe treasureddiamond ring into the hand
of his astonishedgrandmother Violet. The diamond ring had finally come
home. Beloved, enjoying God's salvationand knowing the Gospelis a treasure
that must not be buried or thrown awaylike this diamond ring. Our
fellowship with Christ should not be neglected, wasted, ortaken for granted.
If we have drifted from God or spiritually cooled, then our responsibility is to
diligently searchfor the Lord in His Word and in prayer. In so doing, we will
find Him and regainthat love, passion, urgency, and dedication for Jesus that
we once had in our heart. You have to want this in your life. If you want to be
close to the Lord, then make the choice to get close. -ReadJeremiah 29:13
and Isaiah55:6-7. (Rod Mattoon - Treasures from Luke, Volume 2)
Luke 9:61 Another also said, "I will follow You, Lord; but first permit me to
say good-bye to those at home."
KJV And another also said, Lord, I will follow thee; but let me first go bid
them farewell, which are at home at my house.

but Lk 14:18-20,26;Deuteronomy33:9; 1 Kings 19:20;Ecclesiastes9:10;
Matthew 10:37,38
MORE GOOD INTENTIONS
(WITH A CAVEAT)
Another also said I will follow You - More goodintentions like the first
aspirant (Lk 9:57)!
Follow (190)see akoloutheo
Phillips observes that "formal considerations canbe a hindrance to
discipleship (Lk 9:61-62). It was not just a matter of saying good-bye—even
the stern prophet Elijah permitted that (1 Kings 19:19-21). Elijahread
Elisha's heart just as Jesus readthis man's heart. Elisha had no willingness to
dillydally and delay. He was following the plow when the greatmaster, Elijah,
calledhim. Within the day, he had made a fire of his plow and a holocaustof
his oxen and was hard on the heels of his new lord. The man here in Luke's
story might well have been secretlyhoping that his family would talk him out
of all of his notions of being a disciple. He was alreadylooking back even
while volunteering to go forward. Nobody canplow a straight furrow when he
keeps looking back.Thefatalflaw in the lasttwo men leaps out at us. Both of
them said, "Me first!" Any man who wants to start his discipleship with such
words simply does not qualify. Come the first hard test, and he'd be off,
heading for the family or the farm." (Ibid)

BUT FIRST
Notice the scene. He steps forward with a great opening declaration. But his
next two words are his Achilles heel - "but first"! This man was not totally
committed because the Lord was not really first in his heart. He wanted to
serve God on his own terms and his own time-table.
But first permit me to say good-bye to those at home - More bad priorities!
Jesus Who could "read" whatwas in people's hearts saw that this man who
was ostensiblysincere, nevertheless had a divided heart.
Permit (2010)(epitrepo from epi = upon + trepo = to turn) means to turn to,
entrust, hence to permit. In Mark 5:13, John 19:38, and Acts 21:39 it carries
the sense ofrelease from restraint in order to have freedom of choice. For
example, in Mark 5:13 Legion gainedfreedom from being sent away, and
instead was permitted to enter a herd of swine (see Mark 5:8-13).
Gilbrant - Epitrepō differs from aphiemi which is occasionallytranslated
“allow” or“permit” in that aphiēmi lacks the sense of release fromrestraint.
For example, in Matthew 7:4, “Allow me to remove the speck . . . ,” aphiēmi
suggestsa request that would meet no resistance. Epitrepō, on the other hand,
carries the sense of release froma restraining activity to freedom or
permission to engage in a preferred activity. Paul’s request in Acts 21:39 to
preach the gospelin the face of a restraining order bestillustrates this nuance
In classicalGreek epitrepō means “to allow or grant permission.” In the
Septuagint (Genesis 39:6)Josephis said to have certain responsibilities
“entrusted” or “committed” to his care (see also Job32:14). The Septuagint
adds the meaning of “commissionwith duty or responsibility.” It is relatedto
the primary meaning in that one is “permitted” to assume certain
responsibilities.

Thayer - 1. “ to turn to, transfer, commit, intrust” . 2. “ to permit, allow, give
leave”:1 Corinthians 16:7; Hebrews 6:3; τινι, Mark 5:13; John 19:38;with
an infinitive added, Matthew 8:21; 19:8; Luke 8:32; 9:59,61;Acts 21:39f; 1
Timothy 2:12; and without the dative Mark 10:4; followedby an accusative
with an infinitive Acts 27:3 (where L T Tr WH πορευθεντι);cf. Xenophon, an.
7, 7, 8; Plato, legg. 5, p. 730 d. Passive επιτρεπεται τινι, with an infinitive: Acts
26:1; 28:16; 1 Corinthians 14:34.*
Epitrepo - 18x in 17v - allow(2), allowed(2), gave...permission(2),
given...permission(1), grantedpermission(1), permit(4), permits(2),
permitted(4).
Matthew 8:21 Another of the disciples said to Him, "Lord, permit me first to
go and bury my father."
Matthew 19:8 He said to them, "Becauseofyour hardness of heart Moses
permitted you to divorce your wives; but from the beginning it has not been
this way.
Mark 5:13 Jesus gave them permission. And coming out, the unclean spirits
entered the swine; and the herd rushed down the steepbank into the sea,
about two thousand of them; and they were drowned in the sea.
Mark 10:4 They said, "Moses permitted a man TO WRITE A
CERTIFICATE OF DIVORCE AND SEND her AWAY."
Luke 8:32 Now there was a herd of many swine feeding there on the
mountain; and the demons implored Him to permit them to enter the swine.
And He gave them permission.

Luke 9:59 And He said to another, "Follow Me." Buthe said, "Lord, permit
me first to go and bury my father."
John 19:38 After these things Josephof Arimathea, being a disciple of Jesus,
but a secretone for fear of the Jews, askedPilate that he might take awaythe
body of Jesus;and Pilate granted permission. So he came and took awayHis
body.
Acts 21:39 But Paul said, "I am a Jew of Tarsus in Cilicia, a citizen of no
insignificant city; and I beg you, allow me to speak to the people."
Acts 21:40 When he had given him permission, Paul, standing on the stairs,
motioned to the people with his hand; and when there was a great hush, he
spoke to them in the Hebrew dialect, saying,
Acts 26:1 Agrippa saidto Paul, "You are permitted to speak for yourself."
Then Paul stretchedout his hand and proceededto make his defense:
Acts 27:3 The next day we put in at Sidon; and Julius treated Paul with
considerationand allowedhim to go to his friends and receive care.
Acts 28:16 When we entered Rome, Paul was allowedto stay by himself, with
the soldierwho was guarding him.

1 Corinthians 14:34 The women are to keepsilent in the churches; for they
are not permitted to speak, but are to subject themselves, just as the Law also
says.
1 Corinthians 16:7 ForI do not wish to see you now just in passing;for I hope
to remain with you for some time, if the Lord permits.
1 Timothy 2:12 But I do not allow a womanto teachor exercise authority
over a man, but to remain quiet.
Hebrews 6:3 And this we will do, if God permits.
Epitrepo - 3x in the Septuagint - Ge 39:6, Esther 9:14, Job 32:14.
Say good-bye (657)(apotassofrom apo = from + tasso = to place in order)
means to assignto different place, to allot. Howeverin the NT it is only found
in the middle voice and has the meaning of to part from, to take leave of, to
say good-bye. Figuratively, apotasso means to dismiss, forsake, renounce or
give up (as of possessions)and in Lk 14:33-note where it carries the notion of
putting something aside (perhaps in its correctpriority) to prevent it from
being a hindrance or gaining excessive control. It is interesting that Jesus did
not saythe disciple must be “willing” to “renounce” everything; He said that
person must give it up! In the majority of the NT uses apotassomeans
separating oneselffrom others, places, orthings and so bidding them farewell
or saying good-bye (Mark 6:46; Acts 18:18, 21;2 Cor. 2:13).
Marvin Vincent on apotasso meaning to bid farewell - In this sense the word is
used only in later Greek. In classicalGreekit signifies to set apart or assign,

as a soldier to his post or an official to his office, and later to detach soldiers.
Hence to dismiss one with orders. This latter sense may, as Kypke suggests, be
included in the meaning of the word in this passage;the man desiring to
return home, not merely to take formal leave, but also to give his final
instructions to his friends and servants. Similarly, Acts 18:18, of Paul taking
leave of the brethren at Corinth, and, presumably, giving them instructions at
parting. In the New Testamentthe word is used invariably in the sense of
bidding farewell. Mark 6:46 is rendered by Rev. after he had takenleave of
them. See note there, and compare Luke 14:33; 2 Corinthians 2:13.
Gilbrant - As many as four distinct definitions for apotassō canbe found in
classicalGreek:“to set apart,” “to appoint,” “to exclude,” and “to leave”
(middle voice;Liddell-Scott). Later it acquired a strongernegative force, thus
it meant “to get rid of (someone), do awaywith.”
Apotasso - 6x in 6v - bidding...farewell(1), give(1), say good-bye(1),
taking...leave(1), taking leave(1), took leave(1).
Mark 6:46 After bidding them farewell, He left for the mountain to pray.
Luke 14:33 "So then, none of you canbe My disciple who does not give up all
his ownpossessions.
Acts 18:18 Paul, having remained many days longer, took leave of the
brethren and put out to sea for Syria, and with him were Priscilla and Aquila.
In Cenchrea he had his hair cut, for he was keeping a vow.

Acts 18:21 but taking leave of them and saying, "I will return to you againif
God wills," he set sailfrom Ephesus.
2 Corinthians 2:13 I had no rest for my spirit, not finding Titus my brother;
but taking my leave of them, I went on to Macedonia.
The lone Old Testament canonicalinstance of apotassōoccurs in Ecclesiastes
2:20 in the Septuagint (Hebrew yā’ash). Here the idea is “to despair” (from a
heart which “leaves”).
ILLUSTRATION - A young man put his hand to the plow, as he pastoreda
church. His salarywas small and his burdens were big. The world did its best
to woo him. When the devil couldn't allure him, he attackedhim. He used the
saints as wellas the sinners. Disheartenedand discouraged, this gifted and
gracious man boarded a train for California. He was going back, brokenin
heart and in funds, but the Lord wantedhim and wooedhim. He counted the
cost, cut the connections, andHerbert Buffum confirmed his consecrationby
saying, "I'm going through whateverthe price may be." Finding a piece of
paper he wrote:
I'm going through, yes, I'm going through.
I'll pay the price whateverothers do;
I'll take the road with the Lord's despisedfew;
I'm going through, Jesus, I'm going through.
Herbert ended up writing 10,000Gospelsongs, with1000 being published.
When he died, the Los Angeles Times calledhim "The King of GospelSong
Writers." On his grave the epitaph reads:I have fought a goodfight. He was

determined to put the Lord first in his life. Unfortunately, this man was not.
(Mattoon)
Steven Cole - The secondman thought that following Jesus was important,
but not more important than family obligations. WhenJesus said, “Follow
Me,” he replied, “Permit me first to go and bury my father” (Lu 9:59).
Commentators differ over whether the man’s father had just died, whether he
was near death, or whether he had a few years to go. I am inclined toward
either of the last two views, since if his father had just died, he probably
wouldn’t be tagging along after Jesus atthat moment. G. Campbell Morgan
refers to a travelerin the Middle Eastwho was trying to enlist a young Arab
man as his guide. The man replied that he could not go because he had to bury
his father. When the travelerexpressedhis sympathy, he learned that the
young man’s father had not died, but that this was an expressionmeaning
that he had to stay with his father as long as he was alive (The Gospel
According to Luke [Revell], p. 133). So probably the man Jesus was calling
was saying, “After my father is gone, I will follow You.”
The Bible teaches that we should care for our elderly parents. The fifth
commandment enjoins us to honor our father and mother. Paul states that if
we do not take care of our own families, we are worse than unbelievers and
have denied the faith (1Ti 5:8). Certainly, Jesus was notnegating the Ten
Commandments. He came to fulfill the Law, not to abolish it (Mt 5:17). But, if
our commitment to family is greaterthan our commitment to Jesus Christ
and His kingdom, we’ve gotit wrong. Jesus’reply, “Allow the dead to bury
their own dead,” means, “Let those who are spiritually dead tend to such
matters.” Then He adds, “But as for you, go and proclaim everywhere the
kingdom of God.”
In our day there has been a resurgence ofemphasis on the family in
evangelicalcircles.Muchof this emphasis is a neededcorrective to the neglect
of family relationships that often characterizedChristian homes in the past.
For example, missionaries in the past often would ship their young children

off to missionaryschools, where they were awayfrom their parents during
their formative years. Even Hudson Taylor sent his children back to England
for their education, rather than keeping them with him and his wife in China.
They viewed it as the costof discipleship. I think that this practice is a gross
misapplication of Christ’s words. If God calls me to the missionfield and also
gives me children, I believe He is calling me to have them with me on the field.
If that is not possible, my first responsibility is to care for my children until
they are old enough to be separatedfrom me without causing them serious
problems.
But, having said that, it is possible to be sinfully selfishabout the family,
where we wrongfully exalt the family over God’s kingdom purposes. I have
heard of Christian families who do not getinvolved in serving the Lord
because it would interfere with their family time. Some even stay awayfrom
church because they need a family day together. This teaches the children that
family is more important than God and His work in this world. Some parents
prohibit their children from involvement with missions because theyfear that
they could get killed in another country. If I may getpersonal, as many of you
know, we almost lost our daughter Joylast summer in an accidentin Mexico.
I easilycould have said, “You’re not going down there again.” I don’t want to
lose her, and it is risky to drive on those roads. But to prohibit her from going
would be a selfishcommand that puts family above the kingdom of God. If
His kingdom is the priority, I must let her go, entrusting her to God’s
protection.
The third man volunteers to follow Jesus, but with the stipulation that he first
be allowedto go home and saygood-bye to everyone. He thought that
following Jesus was important, but not important enough to let go of the old
relationships and ways. The Lord could tell that the man’s heart was divided.
Like Lot’s wife, he just couldn’t quite cut the ties with the old life. He wanted
to keepthe door open so that if things didn’t work out, he could always go

back. He wasn’t willing to make a cleanbreak with the old contacts andway
of life.
Jesus replies, “No one, after putting his hand to the plow and looking back, is
fit for the kingdom of God” (Lu 9:62). In other words, His followers must be
totally focusedon His purpose. They can’t keepone foot in the world just in
case things don’t work out in the Kingdom. Their hearts cannot be divided
betweenliving for the old way of life and living for Jesus Christ. In a picture
of total dedication to a task, the ancient writer, Hesiod, speaks of“one who
will attend his work and drive a straight furrow and is past the age of gaping
after his fellows, but will keephis mind on his work” (cited by Darrell Bock,
Luke [Baker], 2:983). Another writer explains, “Following him is not a task
which is added to others like working a secondjob.… It is everything. It is a
solemn commitment which forces the disciples-to-be to reorder all their other
duties” (Karris, cited by Bock, p. 984).
When Jesus talks of putting one’s hand to the plow and turning back, He is
not referring to someone who starts out in so-called“full time Christian
service” but then leaves the ministry for “secular” work. He isn’t referring to
how a person earns a living, but rather to a basic focus in life. The disciple
must fix his eyes on Jesus Christ and His cause. He must seek first the
kingdom of God and His righteousness (Mt6:33). Whether he earns his living
digging ditches or preaching the gospel, his consuming purpose in life is to
know Jesus Christ and to make Him known. Thus,
2. Following Jesus is not just an important thing—it’s the most important
thing in life.
It’s not just a slice of life, something that rounds out your life and makes it a
bit nicer. It’s the center, the hub of your life. Everything else revolves around

Jesus and His kingdom purpose. My careermust be subservient to the will of
God and His kingdom purpose. My family life must be centered on following
Jesus Christ and serving Him. My spare time is not my own, to do with as I
please. It must be yielded to Jesus Christand His purpose. This is not to say
that every spare minute must be spent in serving the Lord. He made us so that
we require rest and recreation. We need not feel guilty about taking
appropriate time off for leisure activities. But the reasonfor the time off is so
that we will be refreshed to serve the Lord better.
I think that Christians need to do some careful thinking about the subject of
retirement. While there’s nothing wrong with the conceptof retirement, per
se, Christians should view it much differently than the world does. We should
view it as an opportunity to be freed up from our jobs so that we can be
devoted to the Lord’s work. To dream of getting your Winnebago and
parking it in Yellowstone every summer and Yuma every winter is not a godly
focus, unless your purpose is to reachout to those in Yellowstone and Yuma!
For the life of me, I can’t figure out why many pastors and missionaries retire
from the Lord’s service at 65! I realize that we may need to slow down a bit as
our bodies get older. But why should we ever retire from the Lord’s service?
I’ll preachas long as some church will tolerate the old geezer!
Making our commitment to Jesus Christ the most important thing in life
means severalthings:
Commitment to Christ cannot be based on an emotional, idealistic decision.
The first man was probably caughtup with the euphoria of the moment.
Crowds were following Jesus. Hundreds were being healed. Jesus’disciples
were a part of this exciting movement. The man wanted in on the action. So he
gushes, “I will follow You whereverYou go.”

But Jesus realizedthat the man had not thought it through carefully. He had
not consideredthe cost. He hadn’t thought of the hardship, the rejection, and
the persecutionthat would inevitably follow. He had an idealized, glamorous
view of what it meant to follow Jesus. But it wouldn’t carry him through the
tough times.
Professionis easy. Practice overthe long haul is the test. You canattend an
evangelistic meeting where the music is captivating. There is a wonderful
spirit in the air. The preachertells a moving story and gives an invitation and
people start streaming down the aisles. You feelgoodabout what he has said.
You realize that you have some needs in your life that Jesus could meet. So
you go forward and meet with a counselor. He explains that by believing in
Jesus you can have all your sins forgiven and be assuredof going to heaven.
So you pray to receive Jesus.
But does that make you a followerof Jesus? Didyou truly become a child of
God at that moment? Maybe, but not necessarily!Do you understand that
following Jesus and living for self are mutually exclusive, and that you are
committing yourself to follow Jesus?Do you understand that following Jesus
and clinging to your sins are not compatible, and that when you trust in
Christ as Savior, you begin a lifelong battle againstsin? Do you understand
that while salvationis totally God’s gracious gift, apart from any merit or
works on our part, the one who receives God’s gift is no longerhis own; he
has been bought with a price? He must now live for the One who loved him
and gave Himself for him. Commitment to Christ as Savior cannotbe based
on goodvibes.
Commitment to Christ cannot be a casual, whenever-you-find-the-time
matter.

What could be more noble and biblical than burying one’s father? But Jesus
won’t allow this would-be followerto postpone his commitment until it’s
convenient, even for this noble purpose! If heaven and hell are true (and every
followerof Jesus must believe that they are, since He taught both so clearly
and forcefully), and if death is a daily potentiality for every person, then the
messageofthe kingdom of God is urgent! The people we encountereachday
are heading towardthe glory of heaven or toward the agonies ofhell, and they
are a heartbeatawayfrom their eternal destiny! We can’t be casualabout our
commitment to Christ in light of these solemntruths!
Commitment to Christ cannot be a phase in life that you put behind you
someday.
To leave your options open so that you can go back to the old life if things
don’t work out as a Christian is to rejectfollowing Jesus. Jesus latermentions
Lot’s wife as a sober example to everyone who would follow Him when He
says, “RememberLot’s wife. Whoever seeksto keephis life shall lose it, and
whoeverloses his life shall preserve it” (Lu 17:32-33). While the Christian life
is a process ofdaily yielding more and more to the Lord, it can never be
approachedfrom the mentality, “I’ll try it and see if it works. Otherwise,I’ll
go back to the old ways or try some other way.” If Jesus is the Lord, then the
only way is to go forward with Him. Turning back is not even an option.
Conclusion- Since the only wayto follow Jesus is totally, eachone of us must
soberly ask ourselves the question, “Am I following Jesus totally?” Am I
holding back something for myself? Am I keeping one foot in the world just in
case? Am I hanging on to some secretsins, just so I won’t miss out on what
the world has to offer? Am I trying to serve Christ and mammon? Am I
saying, “I’ll follow You, Lord, but …?” Everything after that “but” needs to
go!

Jesus was a demanding lord

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Jesus was a demanding lord