Garner-Howes Baptist Commentary

THE TWELVE SENT FORTH TO PREACH V. 1-9

1) "Then he called his twelve disciples together," (sungkalesamenos de tous dodeka) "Then when he had called the twelve together," the twelve apostles, Matthew 10:1; Mark 5:7. The calling was out of a larger company, or the church-assembly of disciples who followed Him, John 15:16; John 15:27; 1 Corinthians 12:28.

2) "And gave them power and authority," (edoken autois dunamin kai eksousian) "He gave to them both dynamic power and administrative authority." The first refers to power to perform miracles and the second refers to a priority to use the powers to advance His name, 1 Corinthians 12:28.

3) "Over all devils, and to cure diseases." (epi panta ta daimonia kai nosous therapeuein) "Over all the demons and diseases, to heal," from their powers of debasement, physically, and mentally, John 20:30-31. They quelled or quieted down the demons, casting’ them from men, a thing about which they rejoiced upon their return to Jesus, Luke 10:17-20.

1) "And he sent them to preach," (kai apesteilen autous kerussein) "And he sent them to preach, to proclaim or to herald;" The sending was a limited, Divine mandate, Matthew 10:5-7, after the same order that He later gave the commission to His church, Matthew 28:18-20; Mark 16:15; John 20:21.

2) "The kingdom of God," (ten basileian tou theou) "The kingdom of (belonging to) God," which is over all, that all men must be born again, receive a new-birth-genealogy to enter heaven, John 3:3; John 3:5; It was a restricted mission, Matthew 10:5-7.

3) "And to heal the sick." (kai easthai) "And to cure the sick," of whatever kind of physical or mental ailments that they had, Luke 10:17-20; Matthew 10:8. This was to confirm or attest that their mission was of Divine order, confirming their words, with signs following, Hebrews 2:4; John 3:2; John 20:30-31.

1) "And he said to them," (kai eipen pros autous) "And he directed them," instructed them, as follows:

2) "Take nothing for your journey," (meden airete eis ten hodon) "You all take not a thing for use along the way," where you go, or do not burden yourselves with items of normal physical needs, as you go; Do not take time to provide anything.

3) "Neither staves, nor scrip," (mete hrabdon mete peran) "Neither a staff nor a wallet." Matthew 10:9 uses the term "provide not," evidently meaning, take only what you have.

4) "Neither bread, neither money;" (mete arton mete argurion) "Nor bread nor silver," Matthew 10:10; Mark 6:8; Luke 10:4. Silver was the coinage among the Greeks; copper among the Romans.

5) "Neither having two coats apiece." (mete ana duo chilonas echein) "Nor two tunics (coats) to have, for each," to care for: That is, do not take anything that would be a burden to you, or to clutter up the guest home where you will stay. The idea is that "the workman is worthy of his meat," and those sent are sent to be workmen who should be supported by those who sent them, and by those whom they helped in their labors, Mark 6:7-9; Luke 22:35.

1) "And whatsoever house ye enter Into," (kai eis hen an oikian eislethete) "And into whatever house or residence you may enter;" They were not to seek for comfortable quarters, Matthew 10:11-12.

2) "There abide, and thence depart." (eke! menete kai ekeithen ekserchesthe) "Reside there, and from that place go forth," to do your preaching and miracle working task, but do not move from one house to another, Mark 6:10. This speaks of social relations, not material things as the previous verse.

1) "And whosoever will not receive you," (kai hosoi an me dechontai humas) "And as many as may not receive you," John 13:20; Matthew 10:13; John 1:11-12. This speaks of not receiving them as heralds or proclaimers of God’s message, not merely as strangers.

2) "When ye go out of that city," (ekserchomenoi apo tes poleos ekeines) "When you go out of and away from that city," Mark 6:11.

3) "Shake off the very dust from your feet," (ton koniorton apo ton podon humon apotinassete) "Shake off of and away from your feet the dust," a sign that your labors there are over, Acts 13:51.

4) "For a testimony against them." (eis marturion ep, autous) "As a testimony upon and against them," that such as had rejected their message must bear accountability for their own sinful conduct, Acts 18:6; Matthew 10:14-15.

1) "And they departed, and went through the towns," (ekserchomenoi de derchonto kata tas komas) "Then they went out and away through the villages," or small towns, throughout all Galilee.

2) "Preaching the gospel," (euangelizomoi) "Evangelizing," or repeatedly preaching the gospel, as they went, that men should repent, Luke 3:3; Luke 3:8; Luke 13:3; Luke 13:5; Mark 6:12; Luke 20:1. The time that the seventy were on this tour has been estimated to be several months.

3) "And healing every where." (kai therapeuontes pantachou) "And healing everywhere they went," both the physically and mentally ill, Mark 6:13; As the arm of the Lord’s strength was with them.

1) "Now Herod the tetrarch heard," (ekousen de Herodes ho tetraarches) "Then Herod the tetrarch heard," received a report, Luke 9:9. It was Herod Antipas, a son of Herod the Great, who now reigned in Galilee. He was a frivolous man of low moral character.

2) "Of all that was done by him:" (ta ginomena panta) "About all the things that were done," by those who had been sent forth by Jesus, as a result of the preaching and labors of the twelve apostles, Luke 9:1.

3) "And he was perplexed," (kai dieporei) "And he was in a state of perplexity," confused, uncertain, and fearful, Mark 6:14.

4) "Because it was said of some," (dia to legesthai hupo tinon) "Because it was said by some," reported or rumored by some who had heard the words and seen the deeds of Jesus. All agreed that Jesus was some great person.

5) "That John was risen from the dead." (hoti loannes egerthe ek nekron) "That John was raised out of or from among the dead," from among dead bodies, had been resurrected, Mark 6:14. For there is one that all men must one day meet, Acts 17:31; Ecclesiastes 12:13-14; Hebrews 9:27.

1) "And of some, that Elias had appeared;" (hupo tinon de hoti Elias ephane) "Then by some (it was rumored) that Elias appeared," had come and been seen, Mark 6:15 a; Matthew 16:14. For some looked for Elias to return to the earth, Malachi 4:5-6; Matthew 27:49.

2) "And of others, that one of the old prophets had risen again." (allon de hoti prophetes tis ton archaion aneste) "Then of others it was rumored that a certain one of the ancients of the prophets had risen," Mark 6:15; Mark 8:28.

1) "And Herod said, John have I beheaded:" (eipen de (ho) Herodes loannen ego apekephalisa) "Then Herod said, I beheaded John," the Baptist, or had him beheaded, Mark 6:27-28; Matthew 14:10. Being a Sadducee he could not consistently believe that John the Baptist had risen for they denied the resurrection, Acts 23:8.

2) "But who is this, of whom I hear such things?" (tis de estin houtos peri hou akouo toiauta) "Then who is this one about whom I hear such things?" Matthew 14:1-2; For "His name was spread abroad," Mark 6:14. His conscience troubled him. The monitor of his soul went off like a siren, at the name of Jesus.

3) "And he desired to see him," (kai ezeitei idein auton) "And he sought to see him," to have a face to face meeting with Him, a desire that continued for a long time, Luke 23:8.

THE APOSTLES RETURN . . 6,000 FED V. 10-17

1) "And the apostles, when they were returned," (kai hupostrepsantes hoi apostoloi) "And when the twelve apostles returned," from the gospel-preaching and miracle-working mission to which Jesus sent them forth, Luke 9:1-2; Mark 6:30.

2) "Told him all that they had done." (diegesanto auto hosa epoiesan) "They related to him what things they did," all the kind of things that they had done, as they preached to and worked restrictedly among," the lost sheep of the house of Israel," Matthew 10:5-7; Luke 10:17-20.

3) "And he took them, and went aside privately," (kai paralabon autous hupechoresen kat’ idian) "And he took them and went away privately," for privacy, with Jesus who had sent them forth, Mark 6:31.

4) "Into a desert place belonging to the city called Bethsaida." (eis polin kaloumenen Bethsaida) "Into a city that is called Bethsaida," not the city of Andrew and Peter, West of the Lake, but a place called Julias, John 1:44, Matthew 12:15; Matthew 14:13-14. This temporary withdrawal of Jesus with His apostles was to escape the pressure and clamor of the crowds.

1) "And the people, when they knew it, followed him:" (hoi de ochloi gnontes ekolouthesan auto) "Then the crowds when they knew it, followed him." He crossed by boat and when the people saw it they went by foot around the Sea in the direction that He was sailing, Mark 6:32-33. Many are believed to have been on their way to the passover, but turned aside to see Jesus, John 6:4.

2) "And he received them, and spoke unto them," (kai apodeksamenos autous elalei autois) "And when he had welcomed them, he spoke to them," directly, in a very personal manner, though He had sought to retire for a time from their clamor, Mark 6:34.

3) "Of the kingdom of God," (peri tese basileias tou theou) "Concerning the kingdom of God," as He had said He must, Luke 4:43-44. This was the theme of His preaching, through all His ministry, from beginning to the end, Mark 1:14-15; Acts 1:3-8.

4) "And healed them that had need of healing." (kai tous chreian echontas therapeias iato) "And he cured those who had a need of healing," or of being cured of all kinds of diseases, Matthew 14:14.

1) "And when the day began to wear away," (he de hemera erksato klinein) "Then as the day began to decline," to approach evening, Matthew 14:15.

2) "Then came the twelve, and said unto him," (proselthontes de hoi dodeka eipan auto) "And approaching the twelve said directly to him," to Jesus, Matthew 14:15.

3) "Send the multitude away," (apoluson ton echlon) "Dismiss or disperse the crowd," Matthew 14:15; Mark 6:36. For a place to lodge would soon be as necessary for the huge crowd as food.

4) "That they may go into the towns and country round about," (hina poreuthentes eis tas kuklo komas kai agrous) "In order that they may go into the villages and farms nearby," Matthew 14:15.

5) "And lodge, and get victuals:" (katalusosin kai heurosin episitismon) "That they may lodge and find provisions," Matthew 14:15; Mark 6:36.

6) "For we are here in a desert place." (hote hode en eremo topo esmen) "Because we are here in a desert, or uninhabited area," Mark 6:35.

1) "But he said unto them, give ye them to eat." (eipen de pros autous dote autois phagein humeis) "Then he said directly to them (the twelve) you all give (dole out) to them to eat," Mark 6:37; Matthew 14:6. Jesus was no less tender to care for the masses than He was powerful to heal them. The church of the Lord should be the chief source of giving alms in every place.

2) "And they said, we have no more but five loaves and two fishes;" (hoi de eipan ouk eisin hemin pleion a artoi pente kai echthues duo) "Then they replied, we have no more than five loaves and two fishes," five barley loaves, bread of the very poor, John 6:9. Yet Jesus used the "little" to bless the "many", 1 Corinthians 1:27-28; Mark 6:38. It seemed but a slender bill of goods to feed that multitude.

3) "Except we should go and buy meat for all the people." (ei meti poreuthentes hemis agorasomen eis panta ton laon touton bromata) "Unless we may go and buy food for all this people," for this huge crowd, and they had only two hundred pennyworth with them, Mark 6:37. They (the disciples) could think of no other plan.

1) "For they were about five thousand men." (esan gar hosei andres pentakischilioi) "For there were about five thousand men," people of mature age of the male sex, men besides women and children, Matthew 14:21. This is one miracle that is recounted by all four of the Gospel writers.

2) "And he said to his disciples," (ei pen de pros tous mathetas autou) "Then he said directly to his disciples," Mark 6:39.

3) "Make them sit down by fifties in a company." (kataklinate autous klisias hosei ana pentekonta) "You all make them to recline with about fifty in each group," Mark 6:39-40. Mark 8:6 uses a Gk. term meaning rows like flower beds with gay colored garments of red, blue and yellow.

1) "And they did so," (kai epoiesan houtos) "And they did this," made them to sit down, Mark 6:40.

2) "And made them all sit down." (kai kateklinan hapantas) "And they made all to recline," or to sit down, John 6:10.

1) "Then he took the five loaves and the two fishes," (labon de tous pente artous kai tous duo ichthuas) "Then taking the five loaves and two fishes," just what they had, Matthew 14:17. These five loaves and two little fishes were in the hands of only a lad, John 6:9.

2) "And looking up to heaven, he blessed them," (kai kateklasen kai edidou tois mathetais) "And he broke (them) and doled out to the disciples," Matthew 14:19; Mark 6:41 ; John 6:11.

3) "To set before the multitude." (parthenai to ochlo) "To set before the crowd," for them to eat, Matthew 14:19; John 6:11.

1) "And they did eat, and were all filled:" (kai ephagon kai echortasthesan pantes) "And they all ate and were satisfied," all the multitude of many thousands who had sat down in orderly rows of fifty to a row to be fed, Matthew 14:20; Mark 6:40; Mark 6:42. The supply of food was limited only by the number of consumers.

2) "And there was taken up," (kai erthe) "And there were taken up," gathered up, much as a feeding by Elisha, 2 Kings 4:42-44; Ephesians 3:18-19, Matthew 14:20; John 6:12; as a visible testimony of our Lord’s feeding the huge crowd in a miraculous manner, and to attest His power, Mark 2:10-11; John 3:2.

3) "Of fragments that remained to them," (to perisseusan autois klasmaton) "The excess of fragments to them," from the loaves and fishes, the good fish and loave parts remaining, Matthew 14:20; John 6:12.

4) "Twelve baskets." (kophinos dodeka) "Twelve baskets," wicker baskets, or enough to fill twelve baskets, a basket full for each of the twelve apostles, Mark 6:43; John 6:13. Even fragments of the poorest of bread, the barley bread, were not to be wasted. The basket was the kind the Jews customarily carried food in while on a journey.

PETER’S CONFESSION OF CHRIST V. 18-21

1) "And it came to pass," (kai egeneto) "And it occurred," happened, or came to be, shortly after the feeding of the multitude, near Caesarea Philippi, Mark 8:27.

2) "As he was alone praying," (en to einai auton proseuchomenon kata monas) "While he was praying alone," by the way, or away from the thronging crowds in the area of Caesarea Philippi, Matthew 16:13. The place was some forty miles north of the Sea of Galilee.

3) "His disciples were with him:" (sunesan auto hoi mathetai) "The disciples were with him," Matthew 16:13; Mark 8:27. They continued a preaching, teaching, and healing itinerary. When alone He prayed, When with the disciples or multitude He taught, preached, or performed miracles.

4) "And he asked them, saying," (kai eporotesen autous legon) "And he questioning them saying," inquiring, Matthew 16:13; Mark 8:27.

5) "Whom say the people that I am?" (tina me hoi ochloilegousin einsi) "Whom do the crowds say that I am?" How do they identify me? Matthew 16:13; Mark 8:17.

1) "They answering said, John the Baptist;" (hoi de apokrethentes eipan loannen ton baptisten) "Then they answering said, John the Baptist," as recounted Matthew 16:14.

2) "But some say, Elias," (alloi de Elias) "Yet others (say) Elias," Matthew 16:14.

3) "And others say, that one of the old prophets is risen again." (alloi de hoti prophetes tis ton archaion aneste) "Then others say that you are a certain ancient prophet who is risen," Matthew 16:14. They told Him precisely what they had heard.

1) "He said unto them," (eipen de autois) "Then he said directly to them," to His disciples, His band or company of followers whom He had chosen, John 15:16; John 15:27; Matthew 16:15.

2) "But whom say ye that I am." (humeis de tina me legete einai) "Then whom do you all say I am?" Matthew 16:15; John 6:67-69; Mark 8:29. He sought to draw an expression of their opinions, or if they held different judgments.

3) "Peter answering said, The Christ of God." (Petros de apikritheis eipen ton Christon tou theou) "Then Peter replying said, the Christ of God," or the anointed one of God, as he answered for himself and all the others; Mark 8:29; John 6:69; John 11:27; Acts 9:20.

Whatever others had to say, His own company of disciples who knew Him best, who formed His New Covenant Fellowship or church, had and expressed unreserved faith in Him, as the Redeeming Messiah who was to come, Deuteronomy 18:15-18.

1) "And he straitly charged them, and commanded them," (ho de epitimesas autos perengeilen) "Then warning he charged them," and directed them, Matthew 16:20.

2) "To tell no man that thing:" (medeni legin toueo) "To tell no one this," Mark 8:30, that He was (existed as) the Messiah, the anointed ruler of God, lest they hastily demand of Him that He set up the kingdom of David at once, in opposition to Roman rule, Matthew 16:20.

JESUS FORETOLD HIS OWN DEATH AND RESURRECTION V. 22

1) "Saying, The Son of man must suffer many things," (eipon hoti dei ton huion tou anthropou polla pathein) "Saying that it was necessary that the Son of man suffer many things," to fulfill prophecy, Matthew 16:21; Mark 8:31. He would therefore neither hasten nor avoid His death, 1 Corinthians 2:8.

2) "And be rejected of the elders and chief priests," (kai apodokimasthenai apo ton presbuteron kai archiereon) "And to be rejected from and by the chief priests and elders," Matthew 16:21; Mark 8:31.

3) "And scribes, and be slain," (kai grammateon kai apoktanthenai) "And scribes and to be killed," Matthew 16:21; Mark 8:31.

4) "And be raised the third day." (kai te trite hemera egerthenai) "And on the third day to be raised," Matthew 16:21; Mark 8:31.

THE TEST OF DISCIPLESHIP V. 23-26

1) "And he said to them all," (elegen de pros pantas) "Then he said to (them) all," to all His disciples, Matthew 16:24; and apparently with the crowd, Mark 8:34.

2) "If any man will come after me," (ei tis thelei opiso mou erchesthai) "If anyone wishes to come after me," desired with a priority or first place will to come after me, to pattern His life according to my will, Matthew 16:24; Mark 8:34.

3) "Let him deny himself," (arnesasthoi heauton) "Let him deny himself," or dethrone himself, as Lord of his own life, Matthew 16:24; Mark 8:34.

4) "And take up his cross daily," (kai arato ton stauron autou kath’ hemeran) "And take or lift up (bear) his cross daily," personally and willingly, and voluntarily assume a willingness to suffer as a price of following or putting me first in his life, Matthew 10:38; Matthew 16:24; Mark 8:34; Colossians 3:5.

5) "And follow me." (kai akoloutheito moi) "And let him follow me," where I lead, Mark 8:34; Matthew 6:33. To take up a cross was a symbol of death, at the hands of Gentiles, the Romans. It was not a method of capital punishment sanctioned by the Jews, except for Jesus, whom they rejected and despised, John 1:11-12; Galatians 3:13; Galatians 6:14. The term "daily" is used by Luke only in this connection, though each is charged to pray daily, Matthew 6:11-12; Luke 18:1.

1) "For whosoever will save his life," (hos gar ean thele ten psuchen autou sosai) "For whoever has a priority will to save his life," for himself, for his own selfish, covetous will first, as the rich barn builder did, Luke 12:16-21; Luke 17:33.

2) "Shall lose it:" (apolesei auten) "He will lose it," for time and eternity, John 12:25. This is a lesson of moral fidelity. Loyalty to one person or principle costs something, but it also pays dividends, especially when the person is Jesus.

3) "But whosoever will lose his life for my sake," (hos d’ an apolese ten psuchen autou eneken emou) "Yet whoever loses his life (or will lose it) for my sake," for my cause, Matthew 16:25.

4) "The same shall save it." (houtos sosei auten) "This one will save it," and be honored of my Father, John 12:26.

The concept is that any life and every life committed to self-first, to covetousness and selfishness, is a life that is doomed to despair, ruin, and defeat, void of the life and love of God within it, John 2:17-19.

1) "For what is a man advantaged," (ti gar opheleitai anthropos) "For just what is a man profited," gained, what kind of gain is it? Matthew 12:26; James 5:1-6; When judgment comes and the true existence of man is entered upon, Ec 12,13,14; Matthew 12:36-37; 1 Corinthians 5:10.

2) "If he gain the whole world," (kerdesas ton kosmon holon) "Gaining the whole world, "the whole universe, bit by bit, if one were able to do it. None has, but many have come to ruin following covetously after the pleasures, riches, and lusts of the world, as a first priority of their carnal, covetous, selfish desires, Luke 12:16-21; Luke 16:19-21; 1 Timothy 5:9-10.

3) "And lose himself, or be cast away?" (heauton de apolesas e zemiotheis) "Yet losing himself or suffering loss (of his whole life)?" forfeit his own usefulness for God, 1 John 2:17-19; 1 Timothy 6:17.

1) "For whosoever shall be ashamed of me and my words," (hos gar an epaischunthe me kai tous mous logous) "For whoever is ashamed of me and my words," Matthew 10:33; Paul was not, Romans 1:16; Mark 8:38. None of His own should ever be ashamed to acknowledge or confess Him, 2 Timothy 1:7-9.

2) "Of him shall the Son of man be ashamed," (touton ho huios tou anthropou epaischunthesetai) "The Son of man will be ashamed of this one," Matthew 10:32; Mark 8:38; John 12:42-43; Whatever the occasion of shame may be, through fear of man, the favor of the Son of man will be the chief thing desired in the end.

3) "When he shall come in his own glory," (hotan eithe en te dokes autou) "When he comes in his glory," and that of His Father, Mark 8:38; John 5:44; Philippians 1:20-21. To judge the world and to reign among His own, Luke 1:32-34; 1 Corinthians 15:24-28.

4) "And in his Father’s, and of the holy angels." (kai tou patros kai ton hagion angelon) "And of the Father, and of the holy angels," of His conclave of holy angels, and their glory, Mark 8:38.

THE TRANSFIGURATION V. 27-36

1) "But I tell you of a truth," (lego de humin alethos) "Yet I tell you all truly," of a certainty, truthfully, because He was (existed as) The Way, The Truth, and The Life, John 14:6.

2) "There be some standing here," (eisin tines ton auton hestekoton) "There are some standing here," Matthew 16:28, at this moment, looking on, listening, observing, now living, as later witnessed by Peter, so explicitly, 2 Peter 1:16-18.

3) "Which shall not taste of death," (hoi ou me geusontai thanatou) "Who may by no means taste of death," Mark 9:1-8, or who will not experience death, physical death, or who will not die; among those specifically were the three inner-circle disciples and apostles, Peter, James, and John, Matthew 17:1-6.

4) "Till they see the kingdom of God." (heos an idosin ten basileian tou theou) "Until they perceive the kingdom of God," in its manifest glory, or a fore-glimpse of what it shall be like, as also recounted Matthew 16:28. This alluded evidently to the resurrection glory that and is to revolve around the glorified, resurrected, ascended, and coming of Jesus Christ for the restitution of all things to the Father. In Jesus’ transfiguration, and later resurrection, our Lord’s church disciples, and they only, saw Him as He shall be, and as we of His church shall be, in His Golden Millennial era, yet to be, 1 John 3:1-3; Romans 8:17-23; Acts 3:21; 1 Corinthians 15:24-28.

Some in error of judgment interpret this to refer to the destruction of Jerusalem and the end of the Mosaic Law rule.

1) "And it came to pass," (egeneto de) "Then it occurred," or came about, to be; It happened that, Matthew 17:1.

2) "About an eight days after these sayings," (meta tous logous toutous hosei hemerai okto) "About eight days after these sayings," after he had said these things, concerning the pre-view of the kingdom of God in His transfiguration and resurrection, and that some of those then present would live to see it, Luke 9:27. Mark 9:2 says "after six days," counting the days between the day He said and the day of the transfiguration.

3) "He took Peter and John and James," (kai paralabon Petron kai loannen kai lakobon) "And he took Peter, James and John," apart from the other apostles, and church-disciples who were following or companying with Him, John 15:16; John 15:27; Acts 1:21-22.

4) "And went up into a mountain to pray." (anebe eis to horos proseuksasthai) "And went up into the mountain (range) to pray," to commune with God, His Father, Mark 9:2. Whether the mountain range was that of Mount Hermon, near Caesarea Philippi, Mark 8:27 or Mount Tabor in Galilee, on the eighth day thereafter is not stated in the Scriptures. Luke more frequently than any other writer, though he was a doctor, referred to the praying of Jesus. And it may be certified that prayer to God is the way to glory, in salvation, in praise, and in Divine service, Luke 18:1; Psalms 145:18-19; Romans 10:13.

1) "And as he prayed," (kai egeneto en to proseuchesthai auton) "And as he prayed earnestly," with Peter, James and John upon the high mountain.

2) "The fashion of his countenance was altered," (to eidos tou prosopou autou heterou) "The appearance of his face became different," Acts 6:15, was changed in appearance, by a means called by Matthew and Mark, "transfigured," Matthew 17:2; Mark 9:2; Philippians 2:9-10; Hebrews 2:9; Revelation 1:13-16.

3) "And his raiment was white and glistering." (kai ho himatismos autou leukos eksastrapton) "And his raiment became gleaming white," or sparkling white, glittering, in a dazzling manner, like the flash of lightning, Matthew 17:2; Mark 9:3. The light shone not only upon Jesus but also from within Him, 2 Peter 1:16-18. Though His visage was soon to be "more marred than any man," Isaiah 52:14. Divine glory shone forth, burst through the flesh, from Him, in the mountain that day, John 1:14.

1) "And behold, there talked with him two men," (kai edou andres du sunelaloun auto) "And behold two men (male persons) conversed with him," communed or entered a dialogue with Him, (with Jesus) two particular men, Matthew 17:3. They appeared in visible, recognizable, bodily form to Jesus in the presence of Peter, James, and John who each wrote of and confirmed the matter later.

2) "Which were Moses and Elias:" (oitines esan Mouses kai Elias) "Who were known as Moses and Elias," two of God’s great men of Israel, who represented the law and the prophets, which were until John, Luke 16:16; Matthew 17:3; Mark 9:4.

They of the law and the prophets visibly appeared and audibly spoke that day. It was not left for angels to discuss matters of His passion and resurrection-glory and return to be with them, (Moses and Elias) in glory again very soon, hallelujah! Luke 24:25-27; Luke 24:44-45.

1) "Who appeared in glory," (hoi ophentes en dokse) "Who appearing in glory form," or glory appearance, or glorified appearance.

2) "And spake of his decease," (elegon ten eksodon autou) "Spoke of his exodus," His exit or departure, going out of this life or of His decease, His coming death, by crucifixion, and accursed death, upon the cross, Deuteronomy 21:23; Galatians 3:13; Isaiah 63:1-12.

3) "Which he should accomplish at Jerusalem." (hen hemellen pleroun en lerousalem) "Which he was about to accomplish in Jerusalem," or fulfill in the Jerusalem area, upon Mt Calvary, just outside the city wall; only Luke revealed what they discussed, which was His departure from this life, likely including His resurrection and ascension, or return to glory of the Father, John 17:1; John 17:5.

1) "But Peter and they that were with him," (ho de Petros kai hoi sun auto) "Then Peter and those in colleague with him," James and John, Luke 9:28.

2) "Were heavy with sleep," (esan bebaremenoi hupno) "Were burdened with sleep," Luke 22:45, or a physical and emotional need for sleep, as they also were later in Gethsemane on another occasion, Luke 22:44-45; Or the idea may be that they struggled to avoid failing asleep.

3) "And when they were awake, they saw his glory," (diagregoresantes de eidan ten doksan autou) "Then when they were thoroughly awake they perceived his glory," the glory of Jesus. It appears that this transfiguration happened at night, since Luke 9:37 states "and the next day when they were come down from the hill," etc.; described by Peter, 2 Peter 1:16.

4) "And the two men that stood with him," (kai tous duo andras tous sunestotas auto) "And the glory of the two men who were standing in colleague with him," Moses and Elias, Luke 9:30.

1) "And it came to pass," (kai egeneto) "And it happened," occurred, or came to be.

2) "As they departed from him," (en to diachorizesthai autous ap’ autou) "When they parted from them," when Moses and Elijah disappeared or went away in their glory bodies; while they were parting from them.

3) "Peter said unto Jesus, Master, it is good for us to be here:" (eipen ho Petros pros ton lesoun) "Peter said directly to Jesus," (epistata kalon estin hemas hode einai) "Master it is ideal for us to be here," in this place, in this mountain privately, Mark 9:5.

4) "And let us make three tabernacles;" (kai poiesomen skenal treis) "And let us make three tents," three private tents, Mark 9:5.

5) "One for thee, and one for Moses, and one for Elias:" (mian soi kai mian Mousei kai mian Elis) "One for you, and one for Moses, and one for Elias," or Elijah, Mark 9:5. Mark 9:6 adds, "For he (Peter) wist not what to say; for they were sore afraid," It has been supposed that Peter made this proposal to keep the celestial guests from going away.

6) "Not knowing what he said." (me eidos ho legei) "Not perceiving or realizing the implications of what he said," that equal honor, esteem, or praise should be given to Moses, Elias, and Jesus, making Jesus only an esteemed, ideal man. This is so similar to the desire that the mother of Zebedee had for her two sons to sit on the right and left of Jesus, in intimate relation, in the kingdom era of Jesus, Matthew 20:20-21. Yet there is resurrection power and saving power in one person only, Acts 4:11-12.

1) "While he thus spake, there came a cloud," (tauta de autou legontos egeneto nephele) "Then while he repeatedly said these things there came a cloud," of exceeding glory, and heavenly curtain, to stop his fickle and foolish words; The curtain, shekinah cloud, was of the Lord, Exodus 13:21; Acts 1:9.

2) "And overshadowed them," (kai epesklazen autous) "And it overshadowed them," hovered very near over them, at which moment God the Father identified Jesus as His Son and mandated that Peter, James, and John should hear or give heed to Him, Matthew 17:5; Mark 9:7; Exodus 40:34.

3) "And they feared," (ephobethesan de) "Then they feared," failing on their face, Matthew 17:6-7; Mark 9:6.

4) "As they entered Into the cloud." (en to eiselthein autous eis ten nephelen) "As they entered into (come to be in) the cloud," perhaps the shekinah glory cloud that led Israel in her deliverance and desert wandering years, and that appeared in the holy of holies, when acceptable sacrifices were offered on the mercy seat. It was a symbol of God’s presence, approval, sanction, and/or leadership, Exodus 13:21-22; 1 Corinthians 10:1-2. Which "they" entered the cloud is not clear.

1) "And there came a voice out of the cloud, saying," (kai phone egeneto ek tes nepheles legousa) "And a voice came out of the cloud saying," affirming, asserting, from the cloud of shekinah glory that brought Moses and Elias down to the transfiguration of Jesus and took them back to glory, Matthew 17:5.

2) "This is my beloved Son" (houtos estin ho huios mou ho ekleklegmenos) "This one is (exists as) my chosen heir-Son," referred to also as beloved Son, Matthew 17:5; Who was and is to be heard and who shall come again in clouds of glory, Revelation 1:7.

3) "Hear him." (autou akouete) "You all hear him," give heed to or obey Him, not Moses, or the prophets, Luke 16:16; Matthew 17:5; 1 Peter 1:21; John 5:36-37; John 12:27-30. The disciples doubtless desired to hear what Moses and Elijah said, but did not.

1) "And when the voice was past," (kai en to genesthai ten phonen) "And when the voice came," and had past or faded, or ceased to be heard.

2) "Jesus was found alone." (heurethe lesous monos) "Jesus was found alone," Mark 9:8, to be alone, that is from Moses and Elias who had gone away from Him; The inner-circle disciples then saw "Jesus only", Matthew 17:8. To see Him is the most important thing in life.

3) "And they kept it close," (kai autoi esigesan) "And they were silent," corrected, and caused to have pause at the voice of God; They were silenced by the chiding voice of the Father, "Hear Him," and by the sudden vanishing of Moses and Elias with the cloud.

4) "And told no man in those days," (kai oudeni apengeilan en ekeinais tais hemerais) "And they reported it to no one in those days," according to the direction of Jesus, Matthew 17:9, at least until after His resurrection.

5) "Any of those things which they had seen." (ouden hon heorakan) "Not even one thing which they had seen," until after His resurrection, to avoid a civil cry from the people that He become their earthly king, in conflict with the Roman empire and her governors of the area, Mark 9:9; as also in Mark 8:30.

POWERLESS DISCIPLES, DEMON CAST FROM CHILD V. 37-43

1) "And it came to pass, that on the next day," (egeneto de te hekses hemera) "And it came to be on the following day," after the transfiguration experience.

2) "When they were come down from the hill," (katelhonton auton apo tou horous) "As they came down from the mountain," from the mountain range, where they had gone with Jesus to pray, Luke 8:28; Matthew 17:9; Matthew 17:14.

3) "Much people met him." (sunentesen auto ochlos polus) "There met him a huge crowd." Mark 9:14 described the scene as "a great multitude," that had gathered about His disciples, awaiting His return from the mountain, as the scribes quizzed His disciples. Mark 9:14-15 indicates that they ran to Him and were amazed.

1) "And behold, man of the company cried out, saying," (kai idou aner apo tou ochlou eboesen legon) "And behold, a man from the crowd called aloud saying," appealing, "kneeling down to Him," begging, Matthew 17:15.

2) "Master, I beseech thee, look upon my son:" (didaskale deomai sou epiblepsai epi ton huion mou) "Teacher I beg you to look upon my son," to look compassionately upon my heir-son, who was a lunatic, Matthew 17:15.

3) "For he is mine only child." (hoti monogenes moi estin) "Because he is my only begotten," a thing observed by Luke only, Mark 9:17.

1) "And, lo, a spirit taketh him," (kai ediou pneuma lambanei auton) "And behold, a spirit takes him," takes control of him, seizes, obsesses, or vexes him as a lunatic, Matthew 17:5. Mark 9:17 describes the cause as a "dumb spirit," literally a demon.

2) "And he suddenly cries out," (Kai eksaiphnes krazi) "And suddenly he cries out," the boy screams aloud inarticulately, as the scream of a lunatic, with sudden deranged mental and emotional seizures, Matthew 17:15; Symptoms are those of epilepsy.

3) "And it teareth him that he foameth again," (kai spatassei auton meta aphrou) "And it throws him into the fire while under the seizures, as well as often he falls into the water." He was torn, as with convulsions, chewing his tongue.

4) "And bruising him hardly departeth from him," (kai molis apochorei ap’ autou suntribon auton) "And bruising him it scarcely departs from him," from continual obsession over him, Mark 9:18. With difficulty he recovered from the attacks or seizures at all.

1) "And I besought thy disciples to cast him out;" (kai edeethen ton matheton sou hina ekbalosin auto) "And I begged your disciples that they might (would) expel it," or drive it out of him," Luke 9:1; Matthew 17:16; Mark 9:18.

2) "And they could not." (kai ouk edunethesan) "And they were not able to do it," Matthew 17:18; Mark 9:18; because of unbelief, uncertainty, or distrust, Mark 6:7; See also Mark 9:28-29. They had either lost their power to cast out demons or this demon had greater power than some others, Acts 19:13-16.

1) "And Jesus answering said," (apokritheis de ho lesous eipen) "Then Jesus replying said," to the man and to His disciples that He had sent forth, Luke 9:1; Matthew 17:17.

2) "0 faithless and perverse generation," (ho geneo apistos kai diestrammene) "0 unbelieving and perverted generation," of the moment, John 14:12; Matthew 17:17; Mark 9:19; They were much as Israel in the desert, Deuteronomy 32:5; as also described Psalms 78:8; John 20:27; Hebrews 4:2.

3) "How long shall I be with you and suffer you?" (heos pote esomai pros humas kai aneksomai humon) "Until when shall I be with and endure you all?" Matthew 17:17; Mark 9:19; John 4:48. He was troubled with their slowness of faith. He was anxious to be at the end of His trial, passion for mankind.

4) "Bring thy son hither." (prosagage hode ton huion sou) "Just bring your son here," Matthew 17:17; Matthew 14:18; John 15:5; Philippians 4:13.

1) "And as he was yet a coming," (eti de proserchomenou autou) "Then while he was still approaching," as occurred also, Luke 8:49; Mark 9:20.

2) "The devil threw him down, and tare him." (erreksen auton to daimonion kai sunesparaksen) "The demon threw him down violently and tore him," in a bloody manner, Mark 9:20, as a final act of abuse before being driven out of the young man. It was an impudent demon, daring and testing Jesus Christ.

3) "And Jesus , rebuked the unclean spirit," (epetimeses de ho lesous to pneumati to akatharto) "Then Jesus rebuked the unclean (deranged) spirit," also called "a devil" or demon, Matthew 17:18. He charged, ordered, or commanded him to come out of the boy, Mark 9:25.

4) "And healed the child," (kai easato ton paida) "And he cured the boy," the lad of a boy, Matthew 17:18, as the demon "departed out of him and he was cured that very hour," instantaneously, Mark 9:26.

5) "And delivered him again to his father." (kai apedoken auton to patri autou) "And he restored him to his father," gave him to his father, from the control of the demon, as described at length Mark 9:21-27. It is a tender and compassionate story of our Lord’s restoration to life and sanity of a father’s only son.

1) "And they were all amazed at the mighty power of God." (ekseplessonto de pantes epi te megaleioteti tou theou) "Then they were all astounded at the majesty of God," of His majestic power shown through His compassionate Son, Matthew 9:36. That "a man" could speak and rule evil spirits amazed the multitude, Psalms 139:14; Zechariah 8:6.

2) "But while they wondered every one," (panton de thaumazonton) "Then all marvelled," wondered in awe, both the disciples and the multitudes who saw and heard what He had said and done, Luke 9:37. Acts 2:22 represents God as working miracles through Jesus, and this is why Jesus worked them, that men might believe He was God’s Son, Luke 19:10.

4) "He said unto his disciples," (eipen pros tous mathetas autou) "He said directly, pointedly to His disciples," the chosen witnesses who were following Him, constituting the main body of the church, at that time in Galilee, John 15:16; John 15:27; Acts 1:21-22; Acts 10:37.

JESUS AGAIN FORETOLD HIS DEATH V. 44, 45

1) "Let these sayings sink down into your ears:" (thesthe humeis eis ta ota humon tous logous toutous) "You all let these sayings into your ears," recall, remember them, what has been revealed of my death and resurrection, Luke 9:31; Matthew 17:22.

2) "For the Son of man shall be delivered," (ho gar huios tou anthropou mellei paradidosthai) "For the heir of mankind (of humanity) is about to be betrayed," Matthew 16:21; Mark 9:31. Jesus turned the thoughts of the disciples from the miracle,. to His coming death.

3) "Into the hands of men." (eis cheiras anthropon) "Into hands of men," certain wicked, cruel, murderous men, traitors, Mark 8:31. That prophecy might be fulfilled, Matthew 26:16; Matthew 26:21; Matthew 26:46; John 6:64.

1) "But they understood not this saying," (hoi de egnooun to hrema touto) "Yet they knew not (understood not) this statement," the meaning of what He had said, a matter that He explained to them further, after His resurrection. They could not comprehend how or that the victor over this demon should become victim of a traitor man, Luke 24:25-27; Luke 24:44-45.

2) "And it was hid from them," (kai en parakekalummenon op’ auton) "And it was having been veiled (hidden) from them." They did not understand the Divine purpose and necessity of His betrayal and death and resurrection, at this time, Matthew 27:4; John 18:2; Acts 7:52.

3) "And they perceived it not:" (hina me aisthontai auto) "Lest they should perceive it," but they were troubled and "exceeding sorry," Matthew 17:23; Mark 9:32.

4) "And they feared to ask him of that saying." (kai ephobounto erotesai auton peri tou hrematos toutou) "And they feared to ask him about what He had already told them," Mark 9:32. The stupidity of the apostles seems incredible, yet it may be no more than that of many of His servants today, to believe the word concerning Divine matters that are at hand, regarding their duties in His Church, in the light of fulfilling prophecies.

THE ATTITUDE OF THE CHILD V. 46-48

1) "Then there arose a reasoning among them," (eiselthen de dialogis mos en autois) "Then a debate or dispute arose among them," among the Lord’s disciples, a carnal, covetous clamoring for esteem of position in His church for the future, when He was gone, Mark 9:34. They calculated the pros and cons of the future on the basis of "what’s in it for me?"

2) "Which of them should be greatest." (to tis an eie meizon auton) "Who of them might be greatest," Matthew 18:1; Mark 9:33. Or which of them was even then greatest, while He was on His way to His betrayal and to the cross, void of humility, John 13:14.

1) "And Jesus, perceiving the thought of their heart," (ho de lesous eidos ton dialogismon tes kardias auton) "Then Jesus knowing the reasoning or debating of their heart," that they were dividing crowns as He was going to the cross, because He knows what is in man, even his thoughts, and the intents of his heart, John 2:24-25; Hebrews 4:12. He has Divine omniscience, at all time He knows what is happening, and what one is thinking, Psalms 139:2; Matthew 9:4; Matthew 12:25; Luke 5:22; Luke 6:8; Luke 11:17; Mark 7:21.

2) "Took a child, and set him by him," (epilabomence paidion estesen auto par heauto) "Took a child and stood it beside himself," took and stood a small child, of tender years, alongside Himself, as an object lesson, before the presence of the disciples, Matthew 18:2; Mark 9:36. He took the child first "in his arms," then stood him affectionately before them.

1) "And said unto them," (kai eipen autois) "And said to them," to the disciples who had engaged in a carnal, clamoring, covetous, dispute over priority rights in His church work, after His death, which He had just foretold,

2) "Whosoever shall receive this child in my name,” (hos ean deksetai touto to paidion epi to onomati mou) "Whoever receives this child in my name," or one such child in my name, Mark 9:37.

3) "Receiveth me:” (eme dechetai) "He receives me," Mark 9:37.

4) "And whosoever shall receive me," (kai hos an eme deksetai) "And whoever receives me," Mark 9:37.

5) "Receiveth him that sent me:" (dechetai ton aposetai) "He receives the one who sent me" Mark 9:37.

6) "For he that is least among you all," (ho gar mikroteros an pasin humin huparchon) "For the one being (existing) least among you all," Matthew 18:3, the one who makes himself least, as a servant, Matthew 20:26-28.

7) "The same shall be great." (houtos estin megas) "This one is great," now exists as a great one, Matthew 18:4.

REBUKE OF RELIGIOUS PREJUDICE V. 49, 60

1) "And John answered and said, Master," (apokritheis de ho loannes eipen epistata) "Then replying, John said, Master," responding to the phrase of Jesus used above, "in my name," Mark 9:38.

2) "We saw one casting out devils in thy name;" (eidomen tina en to onomati sou ekballonta daimonia) "We saw someone expelling demons in your name," Mark 9:38. Perhaps this one they saw had succeeded where they had failed, and they were resentful, jealous.

3) "And we forbad him," (kai ekoluomen auton) "And we prevented him," confronted and obstructed him. He was shocked at seeing someone, not of their company of disciples, doing work that they themselves could not always do, Luke 9:40.

4) "Because he followeth not with us." (hoti ouk akolouthei meth’ hemon) "Because he does not follow with (walk or march) with us," in our company or band, Mark 9:38; Numbers 11:26-29; 1 Corinthians 3:5. John, this noble soul, became intolerant for the moment.

1) "And Jesus said unto him," (eipen de pros auton lesous) "Then Jesus said directly to him," to John, one of the "Sons of Thunder," one who was boisterous at times, Mark 3:17.

2) "Forbid him not:" (me koluete) "You all do not prevent, obstruct, or hinder," much as Moses gave direction at a time of misunderstanding among the Israelites, Numbers 11:26-29.

3) "For he that is not against us is for us." (hos gar ouk estin kath’ humon huper estin) "For, the one who is not against you all is (exists) for you," or is on your behalf or exists for your welfare, Matthew 10:42; Luke 11:23; Philippians 1:15-18.

THE NEW ATTITUDE OF GRACE, FINAL LEAVE OF GALILEE

V. 51-56

1) "And it came to pass," (egeneto de) "Then it came to pass," or to occur. The last long journey of our Lord now begins, from Galilee, and from life, up to Jerusalem.

2) "When the time came that he should be received up," (en to sumplerousthai tas hemeras tes analempseos autou) "As the days of His assumption were fulfilled," coming to be fulfilled, when He was to ascend into heaven, return to His Father, John 14:1-3; Acts 1:10-11.

3) "He steadfastly set his face to go to Jerusalem," (kai autos to prosopon esterisen tou proseuesthai eis lerousalem) "And he set his face to go into Jerusalem," the "city of peace," Isaiah 50:7; Ezekiel 3:8-9. It was with a determined will of mind and soul, John 7:2-10; Isaiah 50:7.

1) "And sent messengers before his face," (kai apestrilen angelous pro prosopou autou) "And he sent (commissioned or mandated) messengers to go before his face," ahead of His personal appearance, heralding His coming, for He had now declared Himself to be the Messiah, the Christ, Matthew 16:13-17.

2) "And they went," (kai proseuthentes) "And they went before him," as He had bid them, John 7:3; John 7:8.

3) "And entered into a village of the Samaritans," (eiselthon eis komen Samariton) "And they entered into a village of Samaritans," along the way, from Galilee up to Jerusalem.

4) "To make ready for him." (hoste hetoimasai auto) "So as to prepare for him," for Jesus in His journey to Jerusalem; Our Lord sent men before Him, through all His itinerant ministry, "two by two," into "every city and village," wherever He went, Luke 10:1.

1) "And they did not receive him," (kai ouk edeksanto auton) "And they did not receive him, accept him," or take Him in as a guest, even to show hospitality in His journey. Perhaps because He had not "gone up in the earlier company."

2) "Because his face was as though he would go to Jerusalem." (hoti to prosopon auton en poreuomenon eis lerousalem) "Because his face was set to go on into Jerusalem," apparently after a very temporary rest and refreshment. His entire ministry was a journey to death, a special kind of death, Isaiah 53:1-12; Luke 9:22; Luke 9:41.

1) "And when his disciples James and John saw this," (idontes de hoi mathetai lakobos kai loannes) "Then when James and John, his disciples saw this," the rebuke toward hospitality for their Lord, an insult according to their own law for treatment of sojourners or strangers, Hebrews 13:2.

2) "They said, Lord," (eipan kurie) "They said, Lord," or Master, forgetting what Jesus had said about persecution and injuries, Matthew 5:11; Luke 11:49; Romans 12:14.

3) "Wilt thou that we command fire to come down from heaven," (theleis eipomen pur katabenai apo tou ouranou) "Are you willing that we call fire to fall down forcefully from the third heaven," as vengeance for their attitude? Romans 12:19; 2 Thessalonians 1:8.

4) "And consume them, even as Elias did?" (kai analosai autous) "And to consume them?" 2 Kings 1:10-12, destroy, or wipe them out? These two "sons of Thunder" figuratively "blew a fuse," indicating perhaps why Jesus had given the "nickname", Mark 3:17; John 3:17. God is a righteous judge, always right, but man is impulsive, inclined to bad judgment and hasty action, before the evidence is all in. See? 1 Corinthians 4:5.

1) "But he turned and rebuked them, and said," (strapheis de epetimesen autois) "Then he turned and rebuked or chided them," James and John, because of their attitude of vengeance, their bad, hostile spirit. He was evidently walking at the head of the marching line when the word was brought back that He was not welcome in Samaria, when He then turned and rebuked James and John.

2) "Ye know not what manner of spirit ye are of." (oukoidate ou pneumatos este humeis) "You all do not realize your attitude in this matter." For the "letter killeth but the spirit maketh alive," or is designed to impart life, 2 Corinthians 3:6.

1) "For the Son of man is not come to destroy men’s lives," (ho gar huios tou anthropou ouk elthe psuchas anthropon apolesai) "Because the Son of man (humanity) has not come to ruin the lives of men," to execute earthly judgment at this time, John 3:17; John 10:10, it.

2) "But to save them." (alla sosai) "But to save, deliver, or liberate them," the priority purpose of His coming, from sin’s fear and captivity; But to save men from their lost condition, Luke 19:10; John 12:47.

3) "And they went," (kai eporeuthesan) "And they passed on their way," out of and away from the district of Samaria where He too had been rejected, John 1:11-12.

4) "To another village." (eis heteran komen) "Into another village," that was more hospitable for His temporary needs and care; His turning away was a great judgment against them, John 8:24; John 15:5; Acts 4:12.

A FURTHER TEST OF DISCIPLESHIP V. 57-62

1) "And it came to pass, that, as they went in the way," (kai poreuomen auton en te hodo) "As they went or passed on in the journey," while they marched on up to Jerusalem, along the way between Samaria and Jerusalem, Luke 9:51.

2) "A certain man said unto him, Lord," (eipen tis pros auton) "A certain one, a scribe, said to him personally," though the certain one’s name is not given on this occasion, Matthew 8:19. This scribe may also have been a disciple, Matthew 8:21.

3) “I will follow thee whithersoever thou goest." (akoloutheso soi hopou ean aperche) "I will follow you wherever you choose to go." The self-confidence seems to be that of the apostle Peter, as expressed John 13:37. It is that standard set forth by our Lord for a true disciple, Matthew 8:19-20; Luke 9:23. Though in this instance it was an unnamed scribe from among the Jews, Matthew 8:19. Whether or not he was a new disciple is not clear. But the term "whithersoever" seems to imply "even through trials and dangers" about which Jesus had already spoken, Luke 9:22; Luke 9:44.

1) "And Jesus said unto him," (kai eipen auto ho lesous) "And Jesus replied to him," or responded to him, courteously, but firmly, Matthew 8:20.

2) "Foxes have holes," (hai alopekes pholeous echousin) "The foxes have or possess holes," for dens of concealment, that they claim for shelter and protection and to rear their young, Matthew 8:20.

3) "And birds of the air have nests;" (kai to peteina tou ouranou kataskenoseis) "And the birds of the heaven have nesting places," that they choose for their nesting in safety and protection for their young, built in places of shelter and of protection from predators, Matthew 8:20.

4) "But the Son of man hath not where to lay his head." (ho de huios tou anthropou ouk echei pou ten kephalen kline) "Yet the Son of man (heir-redeemer of humanity)," used sometimes by our Lord of Himself, has or holds not (claim on) a place where He may lay His head, Matthew 8:20; 2 Corinthians 8:9, for rest that night in His Father’s universe, for it was as yet unredeemed. He had not yet purchased it through His death. He had no title deed to one inch of earth’s land, though it belonged to Him by right of creation and He died to recover the title deed from Satan, Luke 2:7; 1 Corinthians 4:11. One day He shall come again, for the restitution of all things, claiming it by virtue of the Seven Seal book, Revelation 5:1-13; Acts 3:22; 1 Corinthians 15:24-28.

1) "And he said unto another," (eipen de pros heteron) "Then he said directly to another," another of a different attitude from that scribe, to explain or bring out the reason.

2) "Follow me." (akolouthei moi) "You follow me" where I lead, Matthew 8:22, who did not offer to follow Him.

3) "But he said," (ho de eipen) "Then he replied," the procrastinating disciple.

4) "Lord, suffer me first to go and bury my father." (eiptrepson moi proton apelthonti thapsai ton patera mou) "Allow me first (in priority) to go away and bury my father," Matthew 8:21. The first, (the scribe) was too hasty, while this latter was too slow to follow the Master. This one was saying "Lord, if you will wait until I bury my father and receive my patrimonial inheritance, then I will follow you.

1) "Jesus said unto him," (eipen de auto) "He then said to him," Matthew 8:22.

2) "Let the dead bury their dead;" (aphes tous nekrous thapsai tous heauton nekrous? "Leave the dead to bury their own dead ones," Matthew 8:22. The spiritually dead can bury the physically dead. Yours is an higher duty.

3) "But go thou and preach the kingdom of God." (su de apelthon diangelle ten basileian tou theou) "But you go out and away and herald (or preach) the kingdom of God," seeking to put it first on your priority list, Matthew 6:33. Jesus must quickly finish the work His Father sent him to do, John 17:4.

1) "And another also said," (eipen de kai heteros) "Then another also said," another of yet a different devotion said, who was not even invited.

2) "Lord, I will follow thee," (akoloutheso soi kurie) "Master I will follow you," if you will let me have my own way first, in conflict with Matthew 6:33.

3) "But let me first," (proton de epitrepson moi) "But permit me first (as a prior condition)," just do it my way, 1 Corinthians 9:19-22.

4) "Go bid them farewell, which are at home at my house." (apotaksasthai tois eis ton oikon mou) "To say farewell to those in my house," my household or residence, 1 Kings 19:20-21; Home ties were preeminent to him and he would return to his home to face family appeals not to go, See? John 2:5.

1) "And Jesus said unto him," (eipen de (pros autos ho lesous) "Then Jesus replied directly, personally to him," in response to his procrastinating excuse, Romans 2:1.

2) "No man, having put his hand to the plough," (oudeis epibalon ten cheira ep’ arotron) "No one who puts his hand upon a plough," who commits himself to start plowing, Luke 14:34-35.

3) "And looking back," (kai blepon eis ta opiso) "And looking at the things behind," vacillating, looking back repeatedly, as Israel looked back at the leeks and onions of Egypt, etc., murmuring and complaining, and fell in the wilderness; and as Mark once did, Acts 15:37-38; 2 Timothy 4:10-11; Psalms 106:25; Numbers 11:5.

4) "is fit for the kingdom of God." (euthetos estin te basileia) "is fit for the kingdom of God," for service in the labors of the kingdom of God, in that unstable world-loving attitude or disposition, Romans 12:1-2; 1 John 2:17-19.

The First one called spoke on impulse.

The Second one called yielded to conflicting duties, procrastinated.

The Third one called lingered with a divided mind.