Luke 9:50-62

9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Rejection in Samaria

9:51 Now when ¹  the days drew near ²  for him to be taken up, ³  Jesus ⁴  set out resolutely ⁵  to go to Jerusalem. ⁶  9:52 He ⁷  sent messengers on ahead of him. ⁸  As they went along, ⁹  they entered a Samaritan village to make things ready in advance ¹⁰  for him, 9:53 but the villagers ¹¹  refused to welcome ¹²  him, because he was determined to go to Jerusalem. ¹³  9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume ¹⁴  them?” ¹⁵  9:55 But Jesus ¹⁶  turned and rebuked them, ¹⁷  9:56 and they went on to another village.

Challenging Professed Followers

9:57 As ¹⁸  they were walking ¹⁹  along the road, someone said to him, “I will follow you wherever you go.” ²⁰  9:58 Jesus said to him, “Foxes have dens and the birds in the sky ²¹  have nests, but the Son of Man has no place to lay his head.” ²²  9:59 Jesus ²³  said to another, “Follow me.” But he replied, ²⁴  “Lord, first let me go and bury my father.” 9:60 But Jesus ²⁵  said to him, “Let the dead bury their own dead, ²⁶  but as for you, go and proclaim the kingdom of God.” ²⁷  9:61 Yet ²⁸  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ²⁹  9:62 Jesus ³⁰  said to him, “No one who puts his ³¹  hand to the plow and looks back ³²  is fit for the kingdom of God.” ³³ 

[9:51]  ¹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ² tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ³ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ⁵ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:52]  ⁷ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ⁸ tn Grk “sent messengers before his face,” an idiom.

[9:52]  ⁹ tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ¹⁰ tn Or “to prepare (things) for him.”

[9:53]  ¹¹ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ¹² tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ¹³ tn Grk “because his face was set toward Jerusalem.”

[9:54]  ¹⁴ tn Or “destroy.”

[9:54]  ¹⁵ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:55]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁷ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:57]  ¹⁸ tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:57]  ¹⁹ tn Grk “going,” but “walking” is an accurate description of how they traveled about.

[9:57]  ²⁰ tc Most mss (A C W Θ Ψ Ë¹³ 33 Ï) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant ms support (Ì^45,75 א B D L Ξ Ë¹ lat co).

[9:58]  ²¹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[9:58]  ²² sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).

[9:59]  ²³ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[9:59]  ²⁴ tn Grk “said.”

[9:60]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:60]  ²⁶ sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from 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 special box known as an ossuary to 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 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (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 designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

[9:60]  ²⁷ sn 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; 11:20; 17:20-21.

[9:61]  ²⁸ tn Grk “And another also said.”

[9:61]  ²⁹ tn Grk “to those in my house.”

[9:62]  ³⁰ tn Here δέ (de) has not been translated.

[9:62]  ³¹ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ³² sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ³³ sn 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; 11:20; 17:20-21.