And Jesus saith to him: The foxes have holes, and the birds of the air nests: but the son of man hath not where to lay his head.

“This Scribe of the Law who knew but the perishing letter, would not have been turned away had his address been, ‘Lord, I will follow Thee.’ But because he esteemed the Saviour only as one of many masters, and was a 1man of the letter (which is better expressed in Greek, γραμματεὺς) not a spiritual hearer, therefore he had no place where Jesus might lay His head. It is suggested to us that he sought to follow the Lord, because of His great miracles, for the sake of the gain to be derived from them; and was therefore rejected; seeking the same thing as did Simon Magus when he would have given Peter money.”

“(Mor. xix. 1.) Otherwise; The fox is a crafty animal, lying hid in ditches and dens, and when it comes abroad never going in a straight path, but in crooked windings; birds raise themselves in the air. By the foxes then are meant the subtle and deceitful dæmons, by the birds the proud dæmons; as though He had said; Deceitful and proud dæmons have their abode in your heart; but my lowliness finds no rest in a proud spirit.”

“And when Jesus had come into the house of Simon Peter, etc. The power of Christ was commended in the healing of the leper; it was commended also in the swift healing of the centurion's servant; here it is commended in a perfect healing. First, therefore, he describes the place of the healing; second, the manner of the infirmity; third, he declares Christ's help; fourth, the effect of the healing. He says, therefore, "when he had come," etc. The Evangelist does not touch on when this was done; and Luke and Mark likewise pass on to other things. But it must be known that where the Evangelists set down a time, or something pertaining to order, it is a sign that it pertains to the continuation of the history; but where they do not, it is a sign that it pertains to the continuation of memory. Hence they wrote according as they recalled. He came into the house of Peter. And we can consider three things here. The honor which he conferred on his disciples, because he was unwilling to go to the house of the centurion, yet went to the house of a poor fisherman; hence Psalm 138:17: "Your friends, O God, are made exceedingly honorable." Likewise he instructed them in humility, because nothing pleases the Lord more; James 1:21: "Receive with meekness the engrafted word, which is able to save your souls," etc. Third, in this is shown the reverence which the Lord had for Peter, because he offered himself, although Peter did not ask. He saw the mother-in-law. He saw with the eye, namely of the mind; Exodus 3:7: "I have seen the affliction of my people in Egypt." Peter's mother-in-law. By this the synagogue can be understood: "He who wrought in Peter for the apostleship of the circumcision," namely among the Jews, "wrought also in me among the Gentiles," Galatians 2:8. This woman was feverish, that is, the synagogue, with the fever, namely, of envy. Or by this mother-in-law is understood the soul burning with the fire of concupiscence. And he touched her hand. Here he touches on the healing. Chrysostom asks why he healed the centurion's servant by word alone, but this woman by touch. And he answers, on account of familiarity; and in this he also showed his humility all the more, and therefore he gave help by touch; Psalm 72:23: "You have held my right hand." There follows: and she arose. It is the custom of those with fevers that when they begin to be healed, they are weaker than in the sickness itself; but such was not the healing of the Lord — rather he restored full health, because "the works of God are perfect," Deuteronomy 32:4. For the Lord heals in one way, nature in another. Therefore there follows: and she ministered. Now when evening had come. Here the power of God is confirmed through the multitude of those healed. First, therefore, the Evangelist touches on the multitude; second, he adds the authority of Scripture, at the words "that it might be fulfilled which was spoken by Isaiah the prophet." He says, therefore, that he healed those possessed by demons and those who were sick. And by "those possessed by demons" can be understood those who sin from malice, and by "those who were sick," those who sin from ignorance. Hence he says "now when evening had come" — note why this was not done on the sabbath day, on which they held it improper to heal, but in the evening, the sabbath being finished, they brought to him many who had demons. Or it is said "evening" because our Savior came in the evening: "the sun rises, and it sets," namely Christ, Ecclesiastes 1:5. He cast out — by rebuke alone; hence at his voice alone the demons fled. Likewise "those who were sick," so that that which is said in Acts 10:38 agrees with him: "he delivered all who were oppressed by the devil." Hence it should be noted that the Evangelists did not set down all the miracles of Christ, but rather the more commonly known ones. And because it might seem marvelous that he healed so many, he therefore confirms it by the authority found in Isaiah 53:4: "He himself took our infirmities, and bore our sicknesses." And although it is not so in the order of the text, let us expound it as it stands. "He himself took our infirmities," that is, took them away, so that "infirmities" may be taken for light sins. And "sicknesses," that is, greater sins, "he bore," that is, carried away; or, since he himself is the power and wisdom of God, "our infirmities," namely of the passion and of death. Hence he took on passibility in order to take away our infirmity and sickness, etc. 1 Peter 2:24: "who bore our sins in his body, that being dead to sin, we might live to justice." But since Isaiah spoke of sins, it is asked why this is said of bodily infirmities. And the reason is this: that bodily sicknesses are very often caused by spiritual sins. Now Jesus, seeing the crowds. Because the miracles set down were against interior sins, here he sets down miracles against exterior sins, namely the storm. And first he sets down the preamble to the miracle, namely concerning the entry into the boat; then the miracle, at the words "then rising he commanded the winds and the sea"; third, the effect, at the words "and there came a great calm." Concerning the first, he first sets down the command; second, the fulfillment of the command. Concerning the first, three things: first he commands that they follow; second he repels one who was pressing himself forward; third he reproves another disciple. He says, therefore, "Jesus, seeing the crowds," etc. But why did he enter the boat? He did this on account of two things: first, that he might show the weakness of human nature; second, that he might please the disciples — hence at times he went up with the disciples onto a mountain, at times into the desert, at times into a boat. Likewise, that he might give us an example, that we should not seek the favors of men. Likewise, to take away the envy of the Jews; Isaiah 42:3: "The smoking flax he shall not extinguish." There follows the repulse: and a certain scribe came — and it seems that this man approached very devoutly. And why did he repel him? Jerome: because he did not have good faith. And this is clear, because he called him only "master," but the true disciples called him "Lord." Hence in John 13:13: "You call me Master and Lord." Likewise, he wished to follow him from an evil intention: because he heard that a sign had been done, he wished to follow so that he might work signs, as is said of Simon Magus. Likewise Chrysostom says that he sinned in another respect, namely in pride, because he drew himself apart; hence he reckoned himself worthier than the others. Hilary reads it as a question: "Master, shall I follow you?" His fault is this: that he asked about what was certain, and put under doubt what he ought to do. There follows: the foxes have holes. Jerome expounds literally, that God answered to the intention, as he often does. He wished to follow, but he had gain in view; and the Lord, against this, alleges poverty; therefore he says, "the foxes have holes, and the birds of the air nests; but the Son of Man has nowhere to lay his head," as is found in 2 Corinthians 8:9: "who, being rich, became poor," etc. According to Augustine, he notes him for a threefold vice: of the vice of deceit, because he had sweetness in his mouth and poison in his heart, as is found in Psalm 13:3; likewise he noted him for pride, when he said "the birds of the air," by which pride is understood — or the birds signify demons, as is found below in chapter 13:4, where it is said: "and the birds came and ate them up"; likewise of unbelief, because he was not in the charity which dwells in us through faith. There follows: and another of his disciples said to him. The first pressed himself forward, but the other excused himself. And the reproof of the one excusing himself is set down, at the words "but Jesus said to him," etc. "Lord, permit me first to go and bury my father." And there is a great difference between this man and the preceding one: this one called him "Lord," that one called him "Master"; likewise that one alleged deceit, this one piety, because there was a precept about honoring one's father, hence he asked for a delay. Something similar is found in 3 Kings 19:20 concerning Elisha. There follows the reproof of this man: "follow me" — because he who wishes to follow Christ ought not to give up following on account of some other temporal business; hence Psalm 44:11 says: "forget your people, and your father's house." Likewise he commanded him this because there were others who could do the burying. Therefore he said, "let the dead bury their dead." Likewise, because it happens, as often, that one who is held back by some one piece of business, since one thing draws on another, quickly falls into another; thus if this man had gone to bury his father, he would perhaps afterward have had thoughts about his father's testament, and so he might perhaps be drawn back entirely. Isaiah 5:18: "Woe to you who draw iniquity with cords of vanity." Hence this was not a matter of cruelty — just as, if we see someone too much affected by the death of his father, he is kept from the funeral on account of the danger, as is found in Ecclesiasticus 30:25: "sadness has killed many." But he says "the dead" in the plural, because the dead man was dead by a twofold death, namely the death of unbelief and the death of the body. Hence he was dead both in body and in soul. Hence he gives four lessons. The first, namely, that he who has been called to the state of perfection should not acknowledge his carnal father through inordinate affection; below, 23:9: "for one is your father, who is in heaven." The second is that between the faithful and unbelievers the affection of kinship is withdrawn; hence Luke 14:26: "If anyone comes to me, and does not hate his father, and mother, and wife, and children, and brothers, and sisters, yes and his own soul also, he cannot be my disciple." And this is true where father and mother draw one back from God. The third is that no remembrance is to be made of the dead unbelievers among the saints. The fourth is that everyone who lives outside of Christ is dead, because he himself is the life, according to Gregory. And as he was going up into the boat. The Lord's command concerning the crossing over has been set down; here the execution of the command is set down. For miracles had been manifested on land; he wishes to manifest them on the waters, so as to show himself to be the Lord of land and sea. By this little boat is understood the Church, or the cross of Christ; hence of this can be said that word of Wisdom 14:5: "they entrust their souls to a small piece of wood." The Lord's disciples follow him in the Church through obedience to his commandments; likewise they follow him as he ascends the cross. Galatians 6:14: "through whom the world is crucified to me, and I to the world." Then the miracle is subjoined. And first the imminent danger is set down; second, the disciples' entreaty, at the words "and they came to him"; third, his hearing of them, at the words "and Jesus said to them." The danger is touched upon from the storm, and from Christ's sleeping. And behold, a great commotion arose. As the saints say, the storm was not made from an intemperateness of the air, but arose from divine ordinance. And this was done for many reasons. First, that the disciples, who had been specially loved and called, might be of a humble mind and not exalt themselves; and this signified the future danger which was to be imminent at the time of the passion, and afterward, as the apostle Paul says, 2 Corinthians 1:8: "We were burdened above our strength, so that we were weary even of life." Likewise another reason, that they might know how to live amid dangers, and to conquer, as is found in Romans 8:37: "in all these things we overcome, because of him who has loved us." Likewise Chrysostom expounds that they themselves were going to preach what they had seen concerning Christ; therefore, so that they might be more experienced in the miracles themselves, and might be more certain, the Lord willed them to suffer this. Hence in Psalm 65:16: "Come, and I will tell you the works of the Lord." For they could recall more readily things of this kind that had happened to themselves. But he himself was sleeping; and this was so that he might show himself a true man; for so it was in all things, that where he wished to show his divinity, he always showed something of his humanity. He was sleeping, because "he was found in habit as a man," Philippians 2:7. For according to his divinity he was not sleeping; hence Psalm 120:4: "He who keeps Israel shall neither slumber nor sleep." Likewise he was sleeping, so that they might be established between fear and hope. Likewise, that he might show his singularity, because in so great a storm he remained secure; Proverbs 8:28: "when he balanced the fountains of waters, when he encompassed the sea with its bounds, and set a law to the waters." There follows the disciples' entreaty: the disciples came, etc. For the wind was so great that it was necessary for him to be awakened; and all this was said as a figure of Jonah, because Jonah slept in the ship, and the sailors awakened him to entreat him, but these men awakened him in order to be saved; hence they say, "Lord, save us, we perish." And first they confess his power when they say "Lord"; Psalm 88:10: "You rule the power of the sea, and you calm the movement of its waves." Likewise they ask for help, because they knew him to be the Savior; Isaiah 35:4: "He himself will come, and will save us." Likewise they express the danger of earthly things. And here the death of Christ is signified in his sleeping, he who was also awakened through the resurrection. Or he is said to sleep in the tribulations and temptations of the saints, and then he is awakened by the prayers of the saints; hence it is said, Psalm 43:23: "Arise, why do you sleep, O Lord?" Likewise he sleeps in the slothful, hence he is to be awakened, as Paul admonishes, Ephesians 5:14: "Rise up, you who sleep, and rise from the dead, and Christ shall enlighten you." There follows how he comes to their aid: "Why are you fearful, O you of little faith?" It seems that they were not of little faith, because they said "save us," but they truly were of little faith, because they did not believe that even while sleeping he could save. Or "of little faith," because if they themselves had great faith, they themselves could command the sea. Then he arose and commanded the winds: for the storm arises from the winds as from an efficient cause, from the waters as from a material cause; and he commanded both; hence Psalm 106:25: "He said, and the storm-wind stood still." And this is what is said: and there was made a great calm. But it is the custom that when a storm arises, the sea is not totally calmed for two days. Therefore, so that the miracle might appear perfect, immediately a great calm was made, because "the works of God are perfect," Deuteronomy 32:4. But the men marveled, etc. Here the effect is set down, namely the wonder of the crowds. When he says "men," do not understand the apostles, because the apostles are never called so, but by "men" understand the sailors. Or, according to Jerome, if you also understand "men" as meaning the apostles, it can be that they were able to doubt as men, saying, "What manner of man is this?" Here Chrysostom adds "man": for because they had seen him sleeping, they called him a man; because they had seen a sign of divinity, they therefore doubted. Because the winds and the sea obey him: because every creature obeys its creator; Psalm 148:8: "Fire, hail, snow, ice, stormy winds, which fulfill his word," etc. Not because they have a rational soul, but because they behave after the manner of one obeying. As the hands and members obey the soul, because they are moved immediately at its beck, so all things obey God.”

“And another of his disciples said unto him,.... That is, one of his disciples; for this does not suppose, that the other, the Scribe before mentioned, was one. It is possible, he might be one of the twelve. The Persic version makes him one of the disciples, whom they call "Hawarion", apostles; and, according to ancient tradition, it was (d) Philip. And certain it is, that he was one, who was called to preach the Gospel; so that he was not a common ordinary disciple; nor could he be one of the seventy disciples, since it was after this, that they were called and sent forth; as appears from Luke's account, Luk 9:60. But who he particularly was, cannot be certainly known, nor is it of any great importance to know it: his address to Christ is made with great respect and reverence, and in a very modest and humble manner, Lord, suffer me first to go and bury my father: for it seems, according to Luke, that Christ had bid him "follow" him: he had given him a call to be his disciple, and to go and preach the Gospel, which he did not refuse; but desires leave "first" to attend his father's funeral, who was now dead; as his requests, and Christ's answer, both suppose: though some conjecture, that he was only very aged, or was dangerously ill; and therefore it could not be thought he would live long: hence he was desirous of doing this last good office, before he entered on his public work; but these are conjectures, without any foundation: it is plain, his father was dead, and what he requested was, to go home, which perhaps might not be a great way off, and perform the funeral rites, and then return. This may seem very reasonable, since burying the dead was reckoned by the Jews, not only an act of kindness and respect to the deceased, but an act of piety and religion; and in which, men are followers of God, and imitate him, who himself buried the body of Moses (e). And though this man was called to preach the Gospel, yet he might think he would be easily excused for the present, on this account; since, according to the Jewish canons, such whose dead lay before them, who were as yet unburied, were excused reading the Shema, they were free from performing the duty of prayer, and were not obliged to wear their phylacteries (f). (d) Clement. Alex. Strom. l. 3. p. 436. (e) T. Bab. Bava Metzia, fol. 30. 2. & Sota, fol. 14. 1. (f) Misn. Beracot, c. 3. sect. 1.”

“By the fox is meant craft and cunning, by the birds pride. Thus then our blessed Lord answered him; pride and deceit dwell in your heart, but you have left no place for the Son of Man to rest his head, who can rest only in the meek and humble. (St. Augustine) — Jesus Christ rejected this scribe, because he wished to follow Jesus rather through the desire of glory and wealth, hoping to be great in his kingdom, than with the design of perfecting himself in virtue; so that our Saviour answers him: You cannot expect riches from me; who am poorer than the beasts of the field, or birds of the air; they have a place of rest, whereas I have none. (Menochius)”

“And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head--Few as there were of the scribes who attached themselves to Jesus, it would appear, from his calling Him Teacher, that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds who flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion--of temporary impulse--than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kindled; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. "Wilt thou?" replies the Lord Jesus. "Knowest thou whom thou art pledging thyself to follow, and whither haply He may lead thee? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes are not without their holes, nor do the birds of the air lack their nests; but the Son of man has to depend on the hospitality of others, and borrow the pillow whereon He lays His head." How affecting is this reply! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what he is doing, and "count the cost." He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Rash or Precipitate Disciple. II. The Procrastinating or Entangled Disciple (Mat 8:21-22). As this is more fully given in Luke (Luk 9:59), we must take both together. "And He said unto another of His disciples, Follow Me. But he said," Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead--or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preach the kingdom of God" (Luk 9:60). This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he is quite willing; only he is not ready just yet. "Lord, I will; but"--"There is a difficulty in the way just now; but that once removed, I am Thine." What now is this difficulty? Was his father actually dead--lying a corpse--having only to be buried? Impossible. As it was the practice, as noticed on Luk 7:12, to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hindered him discharging the last duties of a son to a father. No doubt it was the common case of a son having a frail or aged father, not likely to live long, whose head he thinks it his duty to see under the ground ere he goes abroad. "This aged father of mine will soon be removed; and if I might but delay till I see him decently interred, I should then be free to preach the kingdom of God wherever duty might call me." This view of the case will explain the curt reply, "Let the dead bury their dead: but go thou and preach the kingdom of God." 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: There are two kingdoms of God in existence upon earth; the kingdom of nature, and the kingdom of grace: To the one kingdom all the children of this world, even the most ungodly, are fully alive; to the other, only the children of light: The reigning irreligion consists not in indifference to the common humanities of social life, but to things spiritual and eternal: Fear not, therefore, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last offices of kindness. Your wish to discharge these yourself is natural, and to be allowed to do it a privilege not lightly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; to its paramount claims few are alive: and to "preach" it fewer still are qualified and called: But thou art: The Lord therefore hath need of thee: Leave, then, those claims of nature, high though they be, to those who are dead to the still higher claims of the kingdom of grace, which God is now erecting upon earth--Let the dead bury their dead; but go thou and preach the kingdom of God. And so have we here the genuine, but Procrastinating or Entangled Disciple. The next case is recorded only by Luke: III. The Irresolute or Wavering Disciple (Luk 9:61-62) Luk 9:61 : And another also said, Lord, I will follow thee; but let me first go bid them farewell which are at home at my house. Luk 9:62 : And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. But for the very different replies given, we should hardly have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty in their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet thorough, his separation from the world not entire. It is not a case of going back, but of looking back; and as there is here a manifest reference to the case of "Lot's wife" (Gen 19:26; and see on Luk 17:32), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looking back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. The reference may be chiefly to ministers; but the application at least is general. As the image seems plainly to have been suggested by the case of Elijah and Elisha, a difficulty may be raised, requiring a moment's attention. When Elijah cast his mantle about Elisha, which the youth quite understood to mean appointing him his successor, he was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, he ran after the prophet, and said, "Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee." Was this said in the same spirit with the same speech uttered by our disciple? Let us see. "And Elijah said unto him, Go back again: for what have I done to thee." Commentators take this to mean that Elijah had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear that Elijah's intention was to try what manner of spirit the youth was of:--"Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?" If this was his meaning, Elisha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen (the wood of his ploughing implements), and gave unto the people, and they did eat: then he arose, and went after Elijah, and ministered unto him" (Kg1 19:19-21). We know not if even his father and mother had time to be called to this hasty feast. But this much is plain, that, though in affluent circumstances, he gave up his lower calling, with all its prospects, for the higher and at that time perilous, office to which he was called. What now is the bearing of these two cases? Did Elisha do wrong in bidding them farewell with whom he was associated in his early calling? Or, if not, would this disciple have done wrong if he had done the same thing, and in the same spirit, with Elisha? Clearly not. Elisha's doing it proved that he could with safety do it; and our Lord's warning is not against bidding them farewell which were at home at his house, but against the probable fatal consequences of that step; lest the embraces of earthly relationship should prove too strong for him, and he should never return to follow Christ. Accordingly, we have called this the Irresolute or Wavering Disciple. Next: Matthew Chapter 9”