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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 8:18–22. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Christ's removing to the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, Mat 8:18. The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him, Come over, and help us (Act 16:9); he removed when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest.
II.Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand.
We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use.
1.Here is one that was too hasty in promising; and he was a certain scribe (Mat 8:19), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine. Where is the scribe? Co1 1:20. He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe,
(1.)How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is,
[1.]Very ready, and seems to be ex mero motu - from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer.
[2.]Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee;" but, "I am determined, I will do it." [3.] It was unlimited and without reserve; "I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten.
(2.)How Christ tried his forwardness, whether it were sincere or not, Mat 8:20. He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head, Mat 8:20. Now from this account of Christ's deep poverty, we observe,
[1.]That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, First, How well provided for the inferior creatures are: The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, though they take no care for themselves, yet are taken care of, and have nests (Psa 104:17); nests in the field; some of them nests in the house; in God's courts, Psa 84:3. Secondly, How poorly the Lord Jesus was provided for. it may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. he and his disciples lived upon the charity of well-disposed people, that ministered to him of their substance, Luk 8:2. Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, Co2 8:9.
[2.]It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ. First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost (Luk 14:28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard. Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can get by him.
2.Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done tomorrow, which we could do today. This candidate for the ministry was one of Christ's disciples already (Mat 8:21), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here,
(1.)The excuse that this disciple made, to defer an immediate attendance on Christ (Mat 8:21); "Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time." His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of Non vacat is, Non placet - The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard.
(2.)Christ's disallowing of this excuse (Mat 8:22); Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said, I will follow thee; to this Christ said, Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom 9:16. And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, Sa1 3:10. His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected. Let the dead spiritually bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that." Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were holy to the Lord (Num 6:6-8); nor was the high priest to defile himself for the dead, no, not for his own father, Lev 21:11, Lev 21:12. And Christ requires of those who would follow him, that they hate father and mother (Luk 14:26); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.
Historical interpretation
Nine Centuries of Reception
16 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; " unadorned in dress, for else He had not said, "Behold, they who are clad in soft raiment are in kings' houses: " in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced.
Joseph and Daniel served as slaves, but you are the slaves of no one, insofar as you share in those who serve Christ, who has freed you from the captivity of the world. You act after the Lord’s pattern. He walked in humility and obscurity. He had no definite home. “The Son of Man has nowhere to lay his head.” He is unadorned as to dress. He exercised no right of power even over his own followers. In short, though conscious of his own kingdom, he shrank back from being made a king.
The name disciples is not to be supposed to be confined to the twelve Apostles; for we read of many disciples besides the twelve.
Otherwise; This Scribe being one of the doctors of the Law, asks if he shall follow Him, as though it were not contained in the Law that this is He whom it were gain to follow. Therefore He discovers the feeling of unbelief under the diffidence of his enquiry. For the taking up of the faith is not by question but by following.
The disciple does not ask whether he shall follow Him; for he already believed that he ought to follow, but prays to be suffered first to bury his father.
Also, because we are taught in the beginning of the Lord's prayer, first to say, Our Father, which art in heaven; and since this disciple represents the believing people; he is here reminded that he has one only Father in heaven (Mat. 23:9.), and that between a believing son and an unbelieving Father the filial relation does not hold good. We are also admonished that the unbelieving dead are not to be mingled with the memories of the saints, and that they are also dead who live out of God; and the dead are buried by the dead, because by the faith of God it behoves the living to cleave to the living (God.)
Knowest thou not that the miracles, except we be sober, do even harm in many cases? Thus many of the Corinthians were severed one from another; thus many of the Romans were carried away with pride; thus was Simon cast out. Thus he, who at a certain time had a desire to follow Christ, was rejected, when he had been told, "The foxes have holes, and the birds of the air nests." For each of these, one aiming at the wealth, another at the glory, which the miracles bring, fell away and perished. But care of practice, and love of virtue, so far from generating such a desire, doth even take it away when it exists.
But the poor man, thou wilt say, is insulted by him that is rich. Again thou art declaring to me the praise of poverty. For who, I pray thee, is blessed, the insulter, or the insulted? It is manifest that it is the insulted person. But then, the one, covetousness, urges to insult the other; poverty persuades to endure. "But the poor man suffers hunger," thou wilt say. Paul also suffered hunger, and was in famine. "But he has no rest." Neither "had the Son of Man where to lay His head."
For "What?" saith He. "dost thou look to gather wealth by following me? Seest thou not then that I have not even a lodging, not even so much as the birds have?"
For "the foxes," saith He, "have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head."
Now these were not the words of one turning Himself away, but of one who while putting to the proof his evil disposition, yet permitted him (if he were willing with such a prospect) to follow Him. And to convince thee of his wickedness, when he had heard these things, and had been proved, he did not say, "I am ready to follow Thee."
And in many other places also Christ is clearly doing this; He doth not openly convict, but by His answer He manifests the purpose of them that are coming unto Him.
And see how in this also He shows forth great moderation: in that He said not, "I have it indeed, but despise it," but "I have it not." Seest thou what exact care goes along with His condescension? Even as when He eats and drinks, when He seems to be acting in an opposite way to John, this too He doeth for the sake of the Jews' salvation, or rather for that of the whole world, at once both stopping the mouths of the heretics, and desiring to win also more abundantly those of that day to Himself.
Because Christ not only healed the body, but purified the soul also, He desired to show forth true wisdom, not only by curing diseases, but by doing nothing with ostentation; and therefore it is said, Now when Jesus saw great multitudes about him, he commanded his disciples to cross over to the other side. This He did at once teaching us to be lowly, softening the ill-will of the Jews, and teaching us to do nothing with ostentation.
Observe that He does not dismiss the multitudes, that He may not offend them. He did say to them, Depart ye, but bade His disciples go away from thence, thus the crowds might hope to be able to follow.
Observe also how great his pride; approaching and speaking as though he disdained to be considered as one of the multitude; desiring to show that he was above the rest.
So Christ answers him not so much to what he had said, but to the obvious purpose of his mind. 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; as though He had said;
This was not to send him away, but rather to convict him of evil intentions; at the same time permitting him if he would to follow Christ with the expectation of poverty.
This saying does not condemn natural affection to our parents, but shows that nothing ought to be more binding on us than the business of heaven; that to this we ought to apply ourselves with all our endeavours, and not to be slack, however necessary or urgent are the things that draw us aside. For what could be more necessary than to bury a father? What more easy? For it could not need much time. But in this the Lord rescued him from much evil, weeping, and mourning, and from the pains of expectation. For after the funeral there must come examination of the will, division of the inheritance, and other things of the same sort; and thus trouble following trouble, like the waves, would have borne him far from the port of truth. But if you are not yet satisfied, reflect further that oftentimes the weak are not permitted to know the time, or to follow to the grave; even though the dead be father, mother, or son; yet are they not charged with cruelty that hinder them; it is rather the reverse of cruelty. And it is a much greater evil to draw one away from spiritual discourse; especially when there were who should perform the rites; as here, Leave the dead to bury their dead.
This moreover shows that this dead man was not his; for, I suppose, he that was dead was of the unbelieving. If you wonder at the young man, that in a matter so necessary he should have asked Jesus, and not have gone away of his own accord, wonder much more that he abode with Jesus after he was forbidden to depart; which was not from lack of affection, but that he might not interrupt a business yet more necessary.
"Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side."
Seest thou again His freedom from ostentation? in that as the others say, "He charged the devils not to say it was He," so this writer saith, He repels the multitudes from Him. Now in so doing, He was at once both training us to be moderate, and at the same time allaying the envy of the Jews, and teaching us to do nothing for display. For He was not, we know, a healer to bodies only, but a curer also of the soul, and a teacher of self-restraint; by both disclosing Himself, both by putting away their diseases, and by doing nought for display. Because they indeed were cleaving unto Him, loving Him, and marvelling at Him, and desiring to look upon Him. For who would depart from one who was doing such miracles? Who would not long, were it only to see the face, and the mouth that was uttering such words?
For not by any means in working wonders only was He wonderful, but even when merely showing Himself, He was full of great grace; and to declare this the prophet said, "Fair in beauty beyond the children of men." And if Esaias saith, "He hath no form nor comeliness" he affirms it either in comparison of the glory of His Godhead, which surpasses all utterance and description; or as declaring what took place at His passion, and the dishonor which He underwent at the season of the cross, and the mean estate which throughout His life He exemplified in all respects.
Further: He did not first give "commandment to depart unto the other side," nor until He had healed them. For surely they could not have borne it. As therefore on the mountain they not only continued with Him while exhorting them, but also when it was silence followed Him; so here too, not in His miracles only did they wait on Him, but also when He had ceased again, from His very countenance receiving no small benefit. For if Moses had his face made glorious, and Stephen like that of an angel; consider thou our common Lord, what manner of person it was likely He would appear at such a time.
Many now perchance have fallen into a passionate desire of seeing that form; but if we are willing we shall behold one far better than that. For if we can pass through our present life with Christian boldness, we shall receive Him in the clouds, meeting Him in an immortal and incorruptible body.
But observe how He doth not simply drive them away, lest He should hurt them. For He did not say, "withdraw," but "gave commandment to depart to the other side," giving them to expect that He would surely come thither.
(Verse 19, 20) And one scribe, approaching, said to him: Teacher, I will follow you wherever you go. And Jesus says to him: Foxes have dens, and birds of the sky have nests, but the Son of Man has nowhere to lay his head. This scribe of the law, who knew only the letter that kills, if he had said: Lord, I will follow you wherever you go, he would not have been rejected by the Lord; but because he esteemed one teacher out of many, and was a learner of letters, which is more significantly said in Greek, γραμματεὺς, and not a spiritual hearer: therefore, he has no place where Jesus can lay his head. Now, it is shown to us, and because of this the scribe is rejected, that he, seeing the greatness of the signs, wanted to follow the Savior in order to seek profit from the miracles of his works, desiring the same thing that Simon Magus wanted to buy from Peter (Acts 8). Therefore, such a faith is rightfully condemned by the Lord's judgment and it is said to him: Why do you desire to follow me because of riches and the profits of the world, when I am of such great poverty that I don't even have a small shelter and I don't use my own roof?
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.
Why do you seek to follow Me for the sake of the riches and gain of this world, when My poverty is such that I have neither lodging nor home of My own?
In what one thing is this disciple like the Scribe? The one called Him Master, the other confesses Him as his Lord. The one from filial piety asks permission to go and bury his father; the other offers to follow, not seeking a master, but by means of his master seeking gain for himself.
But if the dead shall bury the dead, we ought not to be careful for the dead but for the living, lest while we are anxious for the dead, we ourselves should be counted dead.
(Serm. 100. 1.) Otherwise; The Son of man hath not where to lay his head; that is, in your faith. The foxes have holes, in your heart, because you are deceitful. The birds of the air have nests, in your heart, because you are proud. Deceitful and proud follow Me not; for how should guile follow sincerity?
(Quæst. in Matt. q. 5.) He was moved to follow Christ because of the miracles; this vain desire of glory is signified by the birds; but he assumed the submissiveness of a disciple, which deceit is signified by the foxes.
Every Christian who wishes to hide his sins is spiritually a fox. For just as the fox lives in a hidden place because of its deceit, so also the sinner conceals himself in dens, guarding silence because of his knowledge of his sins. Just as the fox does not dare to manifest the deceitfulness of its deeds in the midst of society, so also the sinner is ashamed to confess the wickedness of his life in the midst of the church. One is a fox who sets up a snare for his neighbor, who daily strives to nibble away at others’ property, steal their fruits and devour their animals and—what is common in our day—seize swine like wolves and not only chickens, as the foxes do. Although he is strong enough to live by his own labor, he prefers to take pillage like the madness of a wild beast.
Or; He did this as one desiring to shun the thronging of the multitude. But they hung upon Him in admiration, crowding to see Him. For who would depart from one who did such miracles? Who would not wish to look upon His open face, to see His mouth that spoke such things? For if Moses' countenance was made glorious, and Stephen's as that of an Angel, gather from this how it was to have been supposed that their common Lord must have then appeared; of whom the Prophet speaks, Thy form is fair above the sons of men. (Ps. 45:2.)
What happened between the command of the Lord given, and their crossing over, the Evangelist purposes to relate in what follows; And one of the Scribes came to him and said, Master, I will follow thee whithersoever thou goest.
(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.
(Mor. iv. 27.) The dead also bury the dead, when sinners protect sinners. They who exalt sinners with their praises, hide the dead under a pile of words.
Sunset shadows forth the passion and death of Him Who said, While I am in the world, I am the light of the world. (John 9:5.) Who while He lived temporally in the flesh, taught only a few of the Jews; but having trodden under foot the kingdom of death, promised the gifts of faith to all the Gentiles throughout the world.
Heretics confiding in their art are signified by the foxes, the evil spirits by the birds of the air, who have their holes and their nests, that is, their abodes in the heart of the Jewish people. Another of his disciples saith unto him, Lord, suffer me first to go and bury my father.
From this we may also take occasion to observe, that lesser goods are to be sometimes forfeited for the sake of securing greater.
. A scribe is one who knows the letter of the law. When this scribe saw the many signs which Jesus did, he imagined that Jesus was making money from them; hence his eagerness to follow Him so that he too could collect money. But Christ answers this thought of his as if saying to him, "You expect that by following Me you will make money. Do you not see that I am homeless? So too must My followers be." Jesus said this to persuade him to change his ways and to follow. But the scribe departed. Some say that the foxes and the birds mean the demons. So Jesus is saying, "The demons take their rest in you, and I, therefore, can have no rest in your soul."
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Summary
In Matthew 8:20, Jesus delivers a profound and challenging statement to a prospective disciple, revealing the radical nature of His earthly ministry. He contrasts the natural security and dwelling places of wild animals—foxes and birds—with His own profound lack of a permanent home or place of rest. This declaration serves as a stark warning, indicating that following Him does not promise material comfort or earthly security, but rather a life of self-denial and unwavering commitment to a kingdom not of this world.
Context
Literary Context
This declaration by Jesus is situated within a broader section of Matthew's Gospel (chapters 8-9) that highlights Jesus' authority through a series of miraculous healings and exorcisms, immediately following the Sermon on the Mount. Specifically, it occurs after Jesus has healed a leper (Matthew 8:1-4), the centurion's servant (Matthew 8:5-13), and Peter's mother-in-law (Matthew 8:14-15), and cast out many demons (Matthew 8:16-17). The narrative then shifts to two encounters with prospective disciples, one a scribe and the other "another of his disciples," both of whom express a desire to follow Jesus. Jesus' response to the scribe in Matthew 8:20 and to the second disciple in Matthew 8:21-22 serves to clarify the profound and often costly implications of true discipleship, moving beyond superficial enthusiasm for His miracles to a commitment to His demanding way of life.
Historical & Cultural Context
In first-century Judea, a scribe was a respected professional, typically learned in the Jewish law and often serving as a teacher or legal expert. Such an individual would usually enjoy a degree of social standing and material stability. For a scribe to offer to follow Jesus "whithersoever thou goest" (Matthew 8:19) was a significant proposition, implying a willingness to abandon a settled life for an itinerant one. Jesus' response, however, highlights a reality far more challenging than the scribe might have anticipated. Unlike many itinerant rabbis or teachers of the era who might still rely on hospitality or communal support for lodging, Jesus emphasizes His unique state of homelessness. This stark reality would have been particularly jarring in a culture where hospitality was deeply ingrained, and having a place to lay one's head was a fundamental aspect of security and belonging.
Key Themes
This verse powerfully contributes to several overarching themes in Matthew's Gospel. Firstly, it underscores the Cost of Discipleship, a recurring motif throughout Jesus' teaching, emphasizing that true allegiance to Christ demands sacrifice and a willingness to forgo earthly comforts and security, as seen in passages like Matthew 10:37-39 and Matthew 16:24-26. Secondly, it highlights Jesus' Humanity and Humility, revealing the Son of God's complete identification with humanity, experiencing profound vulnerability and dependence, echoing the broader narrative of His humble birth and life of service. Thirdly, the statement subtly clarifies the Nature of Jesus' Kingdom, indicating that His mission is not to establish an earthly, political, or materially prosperous dominion, but a spiritual realm that requires a different kind of allegiance and sacrifice, a kingdom "not of this world" as He later states in John 18:36.
Exposition and Analysis
Key Word Analysis
This word refers to a fox, but in a figurative sense, it can denote a cunning or sly person. Here, it is used literally to represent a wild animal that, despite its nature, possesses a secure dwelling. The contrast is between the basic provision for animals and the lack thereof for Jesus.
This term specifically means a burrow or a lurking-place, typically for wild animals. It signifies a secure, natural dwelling where an animal can find shelter and rest. The word emphasizes the inherent provision for even the most basic creatures.
Derived from a word meaning "to encamp," this term refers to a perch or a dwelling place for birds. Like "holes," it denotes a natural, secure place of rest and shelter, highlighting the universal provision for birds of the air.
Verse Breakdown
"And Jesus saith unto him,"
This introduces Jesus' direct response to the scribe's eager, yet perhaps naive, declaration of intent to follow Him. It sets the stage for a sobering truth.
"The foxes have holes,"
Jesus begins with an observable fact from the natural world. Foxes, known for their cunning and wildness, possess burrows—secure, self-made dwellings that provide shelter and a place to rest.
"and the birds of the air have nests;"
Continuing the natural analogy, Jesus points out that even birds, seemingly vulnerable and transient, have nests—places of shelter and rest for themselves and their young. This emphasizes the universal provision of basic security for creation.
"but the Son of man hath not where to lay his head."
This is the profound and climactic contrast. The conjunction "but" (G1161, dé) sharply juxtaposes the natural provision for animals with Jesus' own lack of a permanent dwelling. The title "Son of man" (Greek: ho huios tou anthrōpou), a self-designation Jesus frequently used, emphasizes both His genuine humanity and His unique messianic identity, drawing from Daniel 7:13-14. Despite His divine authority and origin, He chose a life of profound vulnerability and homelessness, signifying His complete identification with humanity in its most humble state and the nature of His kingdom, which is not of this world. "Hath not where to lay his head" literally means He lacks a place to rest, a home, or a secure dwelling.
Literary Devices
Matthew 8:20 is rich with literary devices that amplify its profound message. The most prominent is Juxtaposition or Contrast, where Jesus places the natural security of animals ("foxes have holes, and the birds of the air have nests") in stark opposition to His own lack of a dwelling ("but the Son of man hath not where to lay his head"). This contrast is not merely descriptive but serves to highlight the radical nature of His mission and the cost of discipleship. Symbolism is also at play; the animals represent basic, earthly creatures whose fundamental needs are met, while Jesus, as the "Son of man," represents a higher, divine reality that paradoxically chooses a life of greater earthly deprivation. The phrase "Son of man" itself carries deep Messianic Implications, referencing Daniel 7:13, yet here it is used to emphasize vulnerability rather than power, creating a powerful Irony. The entire statement functions as an Analogy, using a simple, relatable image from nature to convey a complex spiritual truth about the nature of His kingdom and the demands of following Him.
Theological and Thematic Connections
Matthew 8:20 is a pivotal statement that encapsulates the radical nature of Jesus' earthly ministry and the true cost of following Him. Theologically, it speaks to Jesus' profound kenosis, or self-emptying, as the Son of God who willingly divested Himself of divine prerogatives and earthly comforts to fully embrace human vulnerability and suffering. His homelessness is not a sign of destitution but a deliberate choice, underscoring that His kingdom is spiritual, not material, and His mission is one of sacrificial love rather than earthly power or comfort. This verse challenges any notion of discipleship as a path to material gain or easy living, instead calling for a complete reorientation of values, prioritizing allegiance to Christ above all worldly securities. It reveals the humility of the Incarnation and sets a precedent for disciples to follow in a life marked by detachment from worldly possessions and a singular focus on the kingdom of God.
Reflection and Application
Jesus' words in Matthew 8:20 serve as a timeless and searching challenge to all who consider themselves His followers. They compel us to examine the depth of our commitment, asking whether our desire to follow Him is rooted in a genuine love for Him and His kingdom, or if it is subtly motivated by a hope for earthly comfort, security, or recognition. This verse reminds us that true discipleship often involves personal sacrifice, discomfort, and a willingness to detach from worldly securities. It calls us to embrace a life of humility, dependence on God, and a readiness to step outside our comfort zones for the sake of the Gospel. Our ultimate home and security are not found in this world's fleeting provisions, but in Christ alone, and our allegiance to Him may require us to forgo what the world values most. This passage encourages us to cultivate a pilgrim mentality, recognizing that our true citizenship is in heaven and our deepest rest is found not in earthly dwellings, but in the presence of God.
Questions for Reflection
FAQ
What is the significance of Jesus referring to Himself as "the Son of man" in this context?
The title "Son of man" (Greek: ho huios tou anthrōpou) is one of Jesus' most frequent self-designations, appearing over 80 times in the Gospels. Its significance is multi-layered. On one hand, it emphasizes His genuine humanity and His identification with all mankind, underscoring that He is truly one of us, experiencing human life in its fullness, including its vulnerabilities. On the other hand, it carries profound messianic and eschatological weight, drawing from Daniel 7:13-14, where a "Son of man" figure is given everlasting dominion and glory. In Matthew 8:20, Jesus uses this majestic title not to assert His power, but to highlight His earthly vulnerability and lack of a permanent home. This creates a powerful paradox: the one destined for ultimate glory and dominion chooses a life of profound humility and deprivation, thereby revealing the true nature of His kingdom—a spiritual kingdom that stands in stark contrast to earthly power and comfort.
Who was Jesus speaking to, and why did He give this particular response?
Jesus was speaking to "a certain scribe" (Matthew 8:19) who approached Him with an eager declaration: "Master, I will follow thee whithersoever thou goest." This scribe, a learned and respected figure in Jewish society, likely enjoyed a stable life. Jesus' response was not a rejection, but a profound test of the scribe's understanding of discipleship. It was meant to disabuse him of any superficial or worldly expectations he might have had about following the Messiah. Jesus' words served as a "cost calculation," making it clear that following Him was not a path to earthly comfort or security, but potentially to hardship and homelessness, mirroring His own experience. This direct and challenging answer aimed to ensure that the scribe's commitment was based on a realistic understanding of the radical demands of authentic discipleship, rather than on enthusiasm for miracles or a desire for earthly gain.
Christ-Centered Fulfillment
Matthew 8:20, with its poignant declaration of Jesus' homelessness, finds its profound Christ-centered fulfillment in the very nature of the Incarnation and the mission of the Son of God. The Creator of the universe, through whom all things were made (John 1:3), chose to enter His own creation not as a king in a palace, but as a humble servant, born in a manger (Luke 2:7) and ultimately without a place to lay His head. This voluntary self-emptying, or kenosis, described beautifully in Philippians 2:5-8, demonstrates the depth of His love and identification with humanity, particularly with the poor and marginalized. His lack of an earthly dwelling foreshadows His ultimate sacrifice, where He would have no place to call His own, not even a grave, until laid in a borrowed tomb (Matthew 27:57-60). By becoming poor for our sakes (2 Corinthians 8:9), Jesus secured for us an eternal dwelling and a true home in the Father's house (John 14:2-3). His earthly homelessness is the very means by which He provides for His followers an eternal, secure, and glorious habitation, reminding us that "here we have no lasting city, but we seek the city that is to come" (Hebrews 13:14).