Matthew 8:18-22

CRITICAL NOTES

Matthew 8:18. To depart.—Thus Jesus sought repose, and gave to the people time to bear fruit from His teaching, and kindled their interest in Himself for the future (Bengel).

Matthew 8:20. Nests = shelter, roosts, or lodging places (R.V. margin). The Son of man.—The origin of this expression as a Messianic title is found in Daniel 7:13. Hence to the Jews it would be a familiar designation of the Messiah—the King whose “everlasting dominion” is described in the next verse (Daniel 7:14). The Hebraism may be considered in the light of similar expressions, “sons of light,” “son of perdition,” “son of peace,” etc., in all of which the genitive denotes a quality inherent in the subject. Sons of light = the spiritually enlightened, sons of wisdom = the wise. By the Son of man then is meant He who is essentially man, who took man’s nature upon Him, who is man’s representative before God, showing the possibilities of purified human nature, and so making atonement practicable (Carr).

Matthew 8:22. Let the dead, etc.—Like all the other paradoxical sayings of our Lord, the key to it is the different senses—a higher and a lower—in which, the same word “dead” is used (Brown).

MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 8:18

A significant pause.—This passage begins with a remarkable change. Instead of being ready, as before, to welcome and heal the “multitudes,” the Saviour deliberately goes away from them (Matthew 8:18). With equal deliberation He takes away His “disciples” (Matthew 8:23). His reasons for this double action may be gathered from what follows—from the story of the “scribe” (Matthew 8:19); the story of the “disciple” (Matthew 8:21).

I. The case of the scribe.—To understand this, see first what is said here about him. “There came one who was a scribe” as it may be translated (see R.V.). Evidently his position and office are of importance in the story. As a scribe he was more accustomed to lead than to follow. All the more is it to be noted that he addresses Christ here as a “Teacher” and offers to follow His lead, and offers to do so at this particular juncture, when the Saviour is preparing to leave. “Let us go to the other side.” “I will go too, if you will let me.” More than that, “I will follow Thee, whithersoever Thou goest” (Matthew 8:19). Does he not appear to be a disciple indeed? When we turn, next, however, to what was said to him, there is a great change in the scene. Instead of being welcomed, he is almost forbidden to do as he proposes. At any rate he is taught indirectly to count the cost of the step (Matthew 8:20). He is bidden to consider Who it is that he proposes to follow; what His lot will be, what His companionship means. Not even the irrational creation will be, at times, so without shelter as He. Also, if this is to be true of the Leader, what will be true of His followers? With so little for Himself, what can He bestow upon them? What all this implies, in the third place. About the man himself, on the one hand? That his real motive in wishing to follow was hardly known to himself. That he had been attracted by the Lord’s miracles and became desirous of being associated with such a Great One. Apparently, also, that he expected much worldly advantage from being permitted to do so (cf. John 6:26; Acts 8:19). About many others beside, on the other hand. “Ex uno disce omnes.” There would be many others like him; persons ready to follow but not to be taught; glad to receive but not to labour; anxious to get but not to give. “Non tali auxilio, nec defensoribus istis, tempus eget.” All such followers would be to the Saviour rather a hindrance than a help (2 Timothy 2:4, etc.). Therefore, at this juncture, in the most effectual way possible, He would be rid of all such. Let true disciples—and true disciples only—come with Me to My work.

II. The case of the disciple.—His original position was exactly opposite to that of the other. He was a “disciple” already. There came one who was a “disciple” (Matthew 8:21). He had been called to, and had not only volunteered for, that office and work. This is distinctly stated (if the account be the same, and it is quite the same in other respects, as Luke 9:59); and follows from the fact that we find him expected here (as all disciples are) to follow and learn (John 8:31). Hence, therefore, in the next place, the very natural character of the request he preferred. It was simply that he might be allowed to postpone doing what he had been asked to do then (Matthew 8:21). Postpone it only, not neglect it entirely. Postpone it on account of another duty which had great claims on him as a son; as great, in fact, in that direction, as could very well be. Who should bury a father if not his own son? What son, also, if he neglects that duty could make amends for it afterwards? Hence, finally, the great significance of the reply he received (Matthew 8:22). What did this mean to that disciple himself? Does it not mean that the duty even of burying a father could be fitly discharged by those other members of his family who had not been so called to, and so specially fitted for, Christ’s work as himself? Does it not mean, therefore, that, for himself, he should put no other work above that? No, nor even before that work, though but for a time. Was not this reply, also, though thus addressed to one, meant for others beside? Let all disciples there present understand from it what true discipleship means. Wherever may be the “other side” to which the Saviour asks them to go in His company, they must be ready to go with Him at once—all other persons, and calls, and duties, whatsoever, being left behind for His sake. Always a truth, this, of the highest importance, it was doubly so at that time.

See here in conclusion:—

1. How much this Teacher thought of His work.—When the presence of others with idle wonder and interested motives threatens to interfere with it, He at once leaves them behind. When the most pressing of other duties comes in competition with this, He at once leaves that other for this, and commands the same to all His. Nothing must hinder this paramount aim (John 4:34; Luke 12:50).

2. How much we ought to think of it too.—Shall we neglect what was thus provided for us? Shall we despise what was thus valued by Him? Especially when we remember that it was so valued by Him because of its importance to us! Nothing is there, surely, that in our eyes should stand higher than this.

HOMILIES ON THE VERSES

Matthew 8:19. Too hasty and too slow.—These words of our Lord seem to be stumbling blocks deliberately placed in the way of those who are anxious to become His disciples. Let us examine these two cases more closely. We may assume at once that they are not what at first they appear to be. The two cases are the antithesis of each other. They are specimens of two extremes.

I. The too hasty disciple.—He is a scribe—a man of position and influence, of learning and intelligence, who, were he attaching himself to the new cause, could be of immense advantage to it, worth a dozen ignorant fishermen or boorish villagers. He has been attracted by Christ’s preaching and miracles, and all at once, without delay, or reserve, or conditions, he says unto Him, “Lord, I will follow Thee whithersoever Thou goest.” It was a magnificent offer, and at first sight we should expect that Christ would at once commend the man’s earnestness. But, on the contrary, what is Christ’s reply? “Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head”—as much as to say, “You had better not follow Me, for nothing awaits those who become My disciples, but poverty and privation, and evidently this is not what you expect.” Now, the reason of Christ’s forbidding reply is, that He rightly gauged this man, He read Him through and through, and knew that, notwithstanding his fair profession and liberal offer, he had not counted the cost, he could not stand the minimum test of ordinary discipleship. The character of the man may be summed up in a sentence. His profession of religious attachment was inspired by feeling and impulse only. His determination was formed under the influence of emotion, and not of the understanding, and a glance at the context reveals the secret of his zeal. Our Lord had just preached His peerless sermon, and performed some of His most wonderful works (Matthew 8:16). Wondering crowds had flocked to see Him; the excitement was intense. The scribe had caught the contagion; and while his wonder and enthusiasm were raised to the utmost pitch, all at once he formed the resolution to become a disciple, and broke out into the exclamation, “Master, I will follow Thee whithersoever Thou goest.” But he had neither considered the nature of the service nor the cost of the undertaking. We need to beware of that religion which is based on feeling alone.

II. The too slow disciple.—The first offered himself as a disciple; the second is called by Christ, but asks for delay. He was already a disciple at large. He is now invited to become a regular disciple. The command which our Lord imposes upon him strikes us at first as being harsh and unreasonable, and many attempts have been made to soften the austerity or explain it away. The words to which the chief objection has been taken still remain in all their bluntness, “Let the dead bury their dead,” i.e. let the spiritually dead bury their own physically dead; let those ungodly brothers of yours look after your aged father; leave the world and the things of the world to mind themselves, but follow thou Me.” What is the explanation of this apparently unfeeling command? For light on the subject we must refer to the circumstances. This man has been for some time a disciple at large, hovering around the outer circle of Christ’s followers; but there has been a slackness or backwardness about him indicating a disposition to fall away. At this particular time, owing to Christ’s preaching and mighty works, there has been a renewed enthusiasm among His followers—a kind of revival of spiritual fervour. Our Saviour, conscious of this man’s spiritual condition, urges him to take advantage of the occasion and come to a decision at once. It was now or never. Every moment was precious. Every delay and temptation might involve a relapse into worldliness. Therefore He must deal with the case sharply and decisively. There were elements of good about the man. He had desires and aspirations after a Christ-like service; but this was a critical moment in his history, when a postponement of the gospel call would virtually be its rejection; when a return into the midst of a peculiarly worldly circle of relatives, where he would be exposed to ridicule and opposition, would involve such danger to his soul that Christ must absolutely forbid his request.—John Boyd, M.A.

Christ repelling and attracting.—We have Christ:—

I. Repelling the too willing.

II. Drawing to Himself the half-reluctant.—A. Maclaren, D.D.

Impulsiveness and hesitancy.—

I. The impulsive scribe.
II. The hesitating disciple.—J. M. Gibson, D.D.

Precipitancy and procrastination.—

I. The rash or precipitate disciple.
II. The procrastinating or entangled disciple.—D. Brown, D.D.

Matthew 8:19. Following Christ.—Whatever may have been the motive that prompted their utterance, these words considered in themselves, express the feelings of a truly devoted disciple. They are the true expression of a soul wholly consecrated to Christ. Taking them in this sense, let us ask what do they imply?

I. The recognition of Christ’s claims.—It is possible to realise much of the benefits of His death, and yet but very imperfectly recognise Christ’s lordship over us. He must take the place of absolute supremacy (Acts 10:36; 1 Corinthians 6:19; Acts 27:23). We are only safe as we recognise Christ’s claims. It is also because we fail to recognise Christ’s lordship that we often get burdened with anxiety and hampered with care.

II. Obedience to Christ’s commands.—(See John 2:5.) Christ claims our obedience, step by step, as He reveals to us His will, and gives us His commands. “His commands are not grievous,” i.e. they may be fulfilled. To follow Christ is not the same thing as to have a religion or a system of morality. It implies that we have come to a Person. It is the obedience of the heart.

III. Likeness to Christ’s character.—Outward conformity to Christ can only come by union and fellowship with Him in the secret springs of one’s being. “The branch cannot bear fruit from itself” (John 15:4). As one has said, here is “the imperative of a natural law,” cannot. So is it also the imperative of a spiritual law, the law of true service. And because He had taken the place of a servant, He voluntarily submits to the same law which He bids us to observe (John 5:30; John 8:28; John 14:10).—Evan H. Hopkins, M.A.

Matthew 8:21. Spiritual evolution.—He who follows Christ will be an example of moral and spiritual evolution. There will be progress of the whole nature to higher and higher planes. But that does not mean progress of every part and along every line. Only the nobler powers and capacities of his nature are to be nourished. Only the fittest will survive. If there is to be true progress of the whole man, there must be degeneration of certain parts. Let us take a few examples of this truth. We have to bury:—

I. Dead hopes and ideals.—There can be no true progress of man unless there be progress in aspiration.

II. Black days of the past.—Days of mistake. Do not dissipate the energy of the present, and miss its golden opportunities through morbid pining for that which cannot be.

III. Great sorrows.—The greater sorrows of life influence us differently. To many they have been an occasion of greater spiritual impulse. But with others they have had a paralysing effect. They have become self-centred. A sorrow may be great and mysterious, but let it not be overwhelming. On the death of the Prince Consort The Times of December 16th, 1861, stated that after the first passionate burst of grief was over, the Queen called her children around her and said that although she felt crushed by the loss of one who had been her life-companion, she knew how much was expected of her, and asked for their assistance in order that she might do her duty to them and her country. Our Queen has been true to her word. The wound has never healed and never will, “till God’s love set her at his side again.” But she has exemplified in her splendid career the very spirit of this passage.—R. Baldwin Brindley.

“Suffer me first to go and bury my father.”—The words “Suffer me first to go and bury my father,” probably do not mean that the man wished to bury his father who was already dead; but that he wished to put off becoming a follower of Jesus until he should have buried his father, who at that time was still alive. After the natural bond which still united him to his parents’ house was dissolved in the way of nature, he would devote himself to the new task in connection with the kingdom of God. I have been prompted to this interpretation by the following communication in the Feuille religieuse du canton de Vaud (1879, p. 476, ff.), to which Pastor L. Monod of Lyons, has called my attention. A missionary in Syria, M. Waldmeier, there relates that an intelligent and rich young Turk, whom he had advised at the close of his education to make a tour to Europe, had answered, “I must first of all bury my father.” As that father had hitherto been in the enjoyment of good health, the missionary expressed surprise at the sad intelligence of his death. But the young man hastened to set his mind at rest in regard to his father, and explained that he only meant that one must before all things devote himself to the duties owed to his relatives. If, in this same sense, the form of expression, “would first bury my father,” was used by the man who was called to be a disciple, the answer of Jesus loses the appearance of harshness which is otherwise attached to it, and gains a very striking and significant sense. When, in place of all the other considerations that bound him to his paternal home, the man mentioned the burying of his father, which, on the one hand, postponed to an indefinite future the required severance from his home, and which, on the other hand, indicated a duty apparently so weighty that all further contention in regard to his refusal appeared to be precluded, Jesus, however, did not, in the given circumstances, recognise the alleged duty to be one which gave the man a right to shirk the duty of preaching the kingdom of God to which he was now called. In the view of the speaker, the alleged reason—that he should bury his father—directly represented all the other reasons why he should not quit his home, and indirectly it made those other reasons appear as weighty duties of filial piety. Jesus, on the contrary, found it characteristic that the other specified a duty that was to be performed for the dead, and not for the living. The “burying of the dead” appeared to Him a figurative and comprehensive designation for all acts which have reference, not to the life, but to the death of men; not to their soul, but to the perishing body. In this sense He says, “Let the dead (those who are destitute of true life) bury their dead.”—H. H. Wendt, D.D.