Greek NT with variants

1ακαταβαντοςG2597{V-2AAP-GSM} τσβκαταβαντιG2597{V-2AAP-DSM} δεG1161{CONJ} ααυτουG846{P-GSM} τσβαυτωG846{P-DSM} αποG575{PREP} τουG3588{T-GSN} ορουςG3735{N-GSN} ηκολουθησανG190{V-AAI-3P} αυτωG846{P-DSM} οχλοιG3793{N-NPM} πολλοιG4183{A-NPM} 2καιG2532{CONJ} ιδουG2400{V-2AAM-2S} λεπροςG3015{A-NSM} απροσελθωνG4334{V-2AAP-NSM} τσβελθωνG2064{V-2AAP-NSM} προσεκυνειG4352{V-IAI-3S} αυτωG846{P-DSM} λεγωνG3004{V-PAP-NSM} κυριεG2962{N-VSM} εανG1437{COND} θεληςG2309{V-PAS-2S} δυνασαιG1410{V-PNI-2S} μεG3165{P-1AS} καθαρισαιG2511{V-AAN} 3καιG2532{CONJ} εκτειναςG1614{V-AAP-NSF} τηνG3588{T-ASF} χειραG5495{N-ASF} ηψατοG680{V-ADI-3S} αυτουG846{P-GSM} τσβοG3588{T-NSM} τσβιησουςG2424{N-NSM} λεγωνG3004{V-PAP-NSM} θελωG2309{V-PAI-1S} καθαρισθητιG2511{V-APM-2S} καιG2532{CONJ} ευθεωςG2112{ADV} εκαθαρισθηG2511{V-API-3S} αυτουG846{P-GSM} ηG3588{T-NSF} λεπραG3014{N-NSF} 4καιG2532{CONJ} λεγειG3004{V-PAI-3S} αυτωG846{P-DSM} οG3588{T-NSM} ιησουςG2424{N-NSM} οραG3708{V-PAM-2S} μηδενιG3367{A-DSM} ειπηςG2036{V-2AAS-2S} αβαλλαG235{CONJ} τσαλλG235{CONJ} υπαγεG5217{V-PAM-2S} σεαυτονG4572{F-2ASM} δειξονG1166{V-AAM-2S} τωG3588{T-DSM} ιερειG2409{N-DSM} καιG2532{CONJ} απροσενεγκονG4374{V-2AAM-2S} τσβπροσενεγκεG4374{V-2AAM-2S} τοG3588{T-ASN} δωρονG1435{N-ASN} οG3739{R-ASN} προσεταξενG4367{V-AAI-3S} αμωυσηςG3475{N-NSM} τσβμωσηςG3475{N-NSM} ειςG1519{PREP} μαρτυριονG3142{N-ASN} αυτοιςG846{P-DPM} 5αεισελθοντοςG1525{V-2AAP-GSM} τσβεισελθοντιG1525{V-2AAP-DSM} δεG1161{CONJ} ααυτουG846{P-GSM} βαυτωG846{P-DSM} τστωG3588{T-DSM} τσιησουG2424{N-DSM} ειςG1519{PREP} ακαφαρναουμG2584{N-PRI} τσβκαπερναουμG2584{N-PRI} προσηλθενG4334{V-2AAI-3S} αυτωG846{P-DSM} εκατονταρχοςG1543{N-NSM} παρακαλωνG3870{V-PAP-NSM} αυτονG846{P-ASM} 6καιG2532{CONJ} λεγωνG3004{V-PAP-NSM} κυριεG2962{N-VSM} οG3588{T-NSM} παιςG3816{N-NSM} μουG3450{P-1GS} βεβληταιG906{V-RPI-3S} ενG1722{PREP} τηG3588{T-DSF} οικιαG3614{N-DSF} παραλυτικοςG3885{A-NSM} δεινωςG1171{ADV} βασανιζομενοςG928{V-PPP-NSM} 7καιG2532{CONJ} λεγειG3004{V-PAI-3S} αυτωG846{P-DSM} τσβοG3588{T-NSM} τσβιησουςG2424{N-NSM} εγωG1473{P-1NS} ελθωνG2064{V-2AAP-NSM} θεραπευσωG2323{V-FAI-1S} αυτονG846{P-ASM} 8καιG2532{CONJ} αποκριθειςG611{V-AOP-NSM} οG3588{T-NSM} εκατονταρχοςG1543{N-NSM} εφηG5346{V-IXI-3S} κυριεG2962{N-VSM} ουκG3756{PRT-N} ειμιG1510{V-PXI-1S} ικανοςG2425{A-NSM} ιναG2443{CONJ} μουG3450{P-1GS} υποG5259{PREP} τηνG3588{T-ASF} στεγηνG4721{N-ASF} εισελθηςG1525{V-2AAS-2S} αλλαG235{CONJ} μονονG3440{ADV} ειπεG2036{V-2AAM-2S} αβλογωG3056{N-DSM} τσλογονG3056{N-ASM} καιG2532{CONJ} ιαθησεταιG2390{V-FPI-3S} οG3588{T-NSM} παιςG3816{N-NSM} μουG3450{P-1GS} 9καιG2532{CONJ} γαρG1063{CONJ} εγωG1473{P-1NS} ανθρωποςG444{N-NSM} ειμιG1510{V-PXI-1S} υποG5259{PREP} εξουσιανG1849{N-ASF} εχωνG2192{V-PAP-NSM} υπG5259{PREP} εμαυτονG1683{F-1ASM} στρατιωταςG4757{N-APM} καιG2532{CONJ} λεγωG3004{V-PAI-1S} τουτωG5129{D-DSM} πορευθητιG4198{V-AOM-2S} καιG2532{CONJ} πορευεταιG4198{V-PNI-3S} καιG2532{CONJ} αλλωG243{A-DSM} ερχουG2064{V-PNI-2S} καιG2532{CONJ} ερχεταιG2064{V-PNI-3S} καιG2532{CONJ} τωG3588{T-DSM} δουλωG1401{N-DSM} μουG3450{P-1GS} ποιησονG4160{V-AAM-2S} τουτοG5124{D-ASN} καιG2532{CONJ} ποιειG4160{V-PAI-3S} 10ακουσαςG191{V-AAP-NSM} δεG1161{CONJ} οG3588{T-NSM} ιησουςG2424{N-NSM} εθαυμασενG2296{V-AAI-3S} καιG2532{CONJ} ειπενG2036{V-2AAI-3S} τοιςG3588{T-DPM} ακολουθουσινG190{V-PAP-DPM} αμηνG281{HEB} λεγωG3004{V-PAI-1S} υμινG5213{P-2DP} απαρG3844{PREP} αουδενιG3762{A-DSM} ατοσαυτηνG5118{D-ASF} απιστινG4102{N-ASF} τσβουδεG3761{ADV} ενG1722{PREP} τωG3588{T-DSM} ισραηλG2474{N-PRI} τσβτοσαυτηνG5118{D-ASF} τσβπιστινG4102{N-ASF} ευρονG2147{V-2AAI-1S} 11λεγωG3004{V-PAI-1S} δεG1161{CONJ} υμινG5213{P-2DP} οτιG3754{CONJ} πολλοιG4183{A-NPM} αποG575{PREP} ανατολωνG395{N-GPF} καιG2532{CONJ} δυσμωνG1424{N-GPF} ηξουσινG2240{V-FAI-3P} καιG2532{CONJ} ανακλιθησονταιG347{V-FPI-3P} μεταG3326{PREP} αβρααμG11{N-PRI} καιG2532{CONJ} ισαακG2464{N-PRI} καιG2532{CONJ} ιακωβG2384{N-PRI} ενG1722{PREP} τηG3588{T-DSF} βασιλειαG932{N-DSF} τωνG3588{T-GPM} ουρανωνG3772{N-GPM} 12οιG3588{T-NPM} δεG1161{CONJ} υιοιG5207{N-NPM} τηςG3588{T-GSF} βασιλειαςG932{N-GSF} εκβληθησονταιG1544{V-FPI-3P} ειςG1519{PREP} τοG3588{T-ASN} σκοτοςG4655{N-ASN} τοG3588{T-ASN} εξωτερονG1857{A-ASN} εκειG1563{ADV} εσταιG2071{V-FXI-3S} οG3588{T-NSM} κλαυθμοςG2805{N-NSM} καιG2532{CONJ} οG3588{T-NSM} βρυγμοςG1030{N-NSM} τωνG3588{T-GPM} οδοντωνG3599{N-GPM} 13καιG2532{CONJ} ειπενG2036{V-2AAI-3S} οG3588{T-NSM} ιησουςG2424{N-NSM} τωG3588{T-DSM} αβεκατονταρχηG1543{N-DSM} τσεκατονταρχωG1543{N-DSM} υπαγεG5217{V-PAM-2S} τσβκαιG2532{CONJ} ωςG5613{ADV} επιστευσαςG4100{V-AAI-2S} γενηθητωG1096{V-AOM-3S} σοιG4671{P-2DS} καιG2532{CONJ} ιαθηG2390{V-API-3S} οG3588{T-NSM} παιςG3816{N-NSM} α[αυτου]G846{P-GSM} τσβαυτουG846{P-GSM} ενG1722{PREP} τηG3588{T-DSF} ωραG5610{N-DSF} εκεινηG1565{D-DSF} 14καιG2532{CONJ} ελθωνG2064{V-2AAP-NSM} οG3588{T-NSM} ιησουςG2424{N-NSM} ειςG1519{PREP} τηνG3588{T-ASF} οικιανG3614{N-ASF} πετρουG4074{N-GSM} ειδενG1492{V-2AAI-3S} τηνG3588{T-ASF} πενθερανG3994{N-ASF} αυτουG846{P-GSM} βεβλημενηνG906{V-RPP-ASF} καιG2532{CONJ} πυρεσσουσανG4445{V-PAP-ASF} 15καιG2532{CONJ} ηψατοG680{V-ADI-3S} τηςG3588{T-GSF} χειροςG5495{N-GSF} αυτηςG846{P-GSF} καιG2532{CONJ} αφηκενG863{V-AAI-3S} αυτηνG846{P-ASF} οG3588{T-NSM} πυρετοςG4446{N-NSM} καιG2532{CONJ} ηγερθηG1453{V-API-3S} καιG2532{CONJ} διηκονειG1247{V-IAI-3S} αβαυτωG846{P-DSM} τσαυτοιςG846{P-DPM} 16οψιαςG3798{A-GSF} δεG1161{CONJ} γενομενηςG1096{V-2ADP-GSF} προσηνεγκανG4374{V-AAI-3P} αυτωG846{P-DSM} δαιμονιζομενουςG1139{V-PNP-APM} πολλουςG4183{A-APM} καιG2532{CONJ} εξεβαλενG1544{V-2AAI-3S} ταG3588{T-APN} πνευματαG4151{N-APN} λογωG3056{N-DSM} καιG2532{CONJ} πανταςG3956{A-APM} τουςG3588{T-APM} κακωςG2560{ADV} εχονταςG2192{V-PAP-APM} εθεραπευσενG2323{V-AAI-3S} 17οπωςG3704{ADV} πληρωθηG4137{V-APS-3S} τοG3588{T-NSN} ρηθενG4483{V-APP-NSN} διαG1223{PREP} ησαιουG2268{N-GSM} τουG3588{T-GSM} προφητουG4396{N-GSM} λεγοντοςG3004{V-PAP-GSN} αυτοςG846{P-NSM} ταςG3588{T-APF} ασθενειαςG769{N-APF} ημωνG2257{P-1GP} ελαβενG2983{V-2AAI-3S} καιG2532{CONJ} ταςG3588{T-APF} νοσουςG3554{N-APF} εβαστασενG941{V-AAI-3S} 18ιδωνG1492{V-2AAP-NSM} δεG1161{CONJ} οG3588{T-NSM} ιησουςG2424{N-NSM} αοχλονG3793{N-ASM} τσβπολλουςG4183{A-APM} τσβοχλουςG3793{N-APM} περιG4012{PREP} αυτονG846{P-ASM} εκελευσενG2753{V-AAI-3S} απελθεινG565{V-2AAN} ειςG1519{PREP} τοG3588{T-ASN} περανG4008{ADV} 19καιG2532{CONJ} προσελθωνG4334{V-2AAP-NSM} ειςG1520{A-NSM} γραμματευςG1122{N-NSM} ειπενG2036{V-2AAI-3S} αυτωG846{P-DSM} διδασκαλεG1320{N-VSM} ακολουθησωG190{V-FAI-1S} σοιG4671{P-2DS} οπουG3699{ADV} εανG1437{COND} απερχηG565{V-PNS-2S} 20καιG2532{CONJ} λεγειG3004{V-PAI-3S} αυτωG846{P-DSM} οG3588{T-NSM} ιησουςG2424{N-NSM} αιG3588{T-NPF} αλωπεκεςG258{N-NPF} φωλεουςG5454{N-APM} εχουσινG2192{V-PAI-3P} καιG2532{CONJ} ταG3588{T-NPN} πετειναG4071{N-NPN} τουG3588{T-GSM} ουρανουG3772{N-GSM} κατασκηνωσειςG2682{N-APF} οG3588{T-NSM} δεG1161{CONJ} υιοςG5207{N-NSM} τουG3588{T-GSM} ανθρωπουG444{N-GSM} ουκG3756{PRT-N} εχειG2192{V-PAI-3S} πουG4226{PRT-I} τηνG3588{T-ASF} κεφαληνG2776{N-ASF} κλινηG2827{V-PAS-3S} 21ετεροςG2087{A-NSM} δεG1161{CONJ} τωνG3588{T-GPM} μαθητωνG3101{N-GPM} α[αυτου]G846{P-GSM} τσβαυτουG846{P-GSM} ειπενG2036{V-2AAI-3S} αυτωG846{P-DSM} κυριεG2962{N-VSM} επιτρεψονG2010{V-AAM-2S} μοιG3427{P-1DS} πρωτονG4412{ADV} απελθεινG565{V-2AAN} καιG2532{CONJ} θαψαιG2290{V-AAN} τονG3588{T-ASM} πατεραG3962{N-ASM} μουG3450{P-1GS} 22οG3588{T-NSM} δεG1161{CONJ} ιησουςG2424{N-NSM} αλεγειG3004{V-PAI-3S} τσβειπενG2036{V-2AAI-3S} αυτωG846{P-DSM} ακολουθειG190{V-PAM-2S} μοιG3427{P-1DS} καιG2532{CONJ} αφεςG863{V-2AAM-2S} τουςG3588{T-APM} νεκρουςG3498{A-APM} θαψαιG2290{V-AAN} τουςG3588{T-APM} εαυτωνG1438{F-3GPM} νεκρουςG3498{A-APM} 23καιG2532{CONJ} εμβαντιG1684{V-2AAP-DSM} αυτωG846{P-DSM} ειςG1519{PREP} τοG3588{T-ASN} πλοιονG4143{N-ASN} ηκολουθησανG190{V-AAI-3P} αυτωG846{P-DSM} οιG3588{T-NPM} μαθηταιG3101{N-NPM} αυτουG846{P-GSM} 24καιG2532{CONJ} ιδουG2400{V-2AAM-2S} σεισμοςG4578{N-NSM} μεγαςG3173{A-NSM} εγενετοG1096{V-2ADI-3S} ενG1722{PREP} τηG3588{T-DSF} θαλασσηG2281{N-DSF} ωστεG5620{CONJ} τοG3588{T-NSN} πλοιονG4143{N-NSN} καλυπτεσθαιG2572{V-PPN} υποG5259{PREP} τωνG3588{T-GPN} κυματωνG2949{N-GPN} αυτοςG846{P-NSM} δεG1161{CONJ} εκαθευδενG2518{V-IAI-3S} 25καιG2532{CONJ} προσελθοντεςG4334{V-2AAP-NPM} τσβοιG3588{T-NPM} τσβμαθηταιG3101{N-NPM} τσαυτουG846{P-GSM} ηγειρανG1453{V-AAI-3P} αυτονG846{P-ASM} λεγοντεςG3004{V-PAP-NPM} κυριεG2962{N-VSM} σωσονG4982{V-AAM-2S} τσβημαςG2248{P-1AP} απολλυμεθαG622{V-PMI-1P} 26καιG2532{CONJ} λεγειG3004{V-PAI-3S} αυτοιςG846{P-DPM} τιG5101{I-NSN} δειλοιG1169{A-NPM} εστεG2075{V-PXI-2P} ολιγοπιστοιG3640{A-VPM} τοτεG5119{ADV} εγερθειςG1453{V-APP-NSM} επετιμησενG2008{V-AAI-3S} τοιςG3588{T-DPM} ανεμοιςG417{N-DPM} καιG2532{CONJ} τηG3588{T-DSF} θαλασσηG2281{N-DSF} καιG2532{CONJ} εγενετοG1096{V-2ADI-3S} γαληνηG1055{N-NSF} μεγαληG3173{A-NSF} 27οιG3588{T-NPM} δεG1161{CONJ} ανθρωποιG444{N-NPM} εθαυμασανG2296{V-AAI-3P} λεγοντεςG3004{V-PAP-NPM} ποταποςG4217{A-NSM} εστινG2076{V-PXI-3S} ουτοςG3778{D-NSM} οτιG3754{CONJ} καιG2532{CONJ} οιG3588{T-NPM} ανεμοιG417{N-NPM} καιG2532{CONJ} ηG3588{T-NSF} θαλασσαG2281{N-NSF} τσβυπακουουσινG5219{V-PAI-3P} αυτωG846{P-DSM} αυπακουουσινG5219{V-PAI-3P} 28καιG2532{CONJ} αελθοντοςG2064{V-2AAP-GSM} τσβελθοντιG2064{V-2AAP-DSM} ααυτουG846{P-GSM} τσβαυτωG846{P-DSM} ειςG1519{PREP} τοG3588{T-ASN} περανG4008{ADV} ειςG1519{PREP} τηνG3588{T-ASF} χωρανG5561{N-ASF} τωνG3588{T-GPM} αγαδαρηνωνG1046{A-GPM} τσβγεργεσηνωνG1086{N-GPM} υπηντησανG5221{V-AAI-3P} αυτωG846{P-DSM} δυοG1417{A-NUI} δαιμονιζομενοιG1139{V-PNP-NPM} εκG1537{PREP} τωνG3588{T-GPN} μνημειωνG3419{N-GPN} εξερχομενοιG1831{V-PNP-NPM} χαλεποιG5467{A-NPM} λιανG3029{ADV} ωστεG5620{CONJ} μηG3361{PRT-N} ισχυεινG2480{V-PAN} τιναG5100{X-ASM} παρελθεινG3928{V-2AAN} διαG1223{PREP} τηςG3588{T-GSF} οδουG3598{N-GSF} εκεινηςG1565{D-GSF} 29καιG2532{CONJ} ιδουG2400{V-2AAM-2S} εκραξανG2896{V-AAI-3P} λεγοντεςG3004{V-PAP-NPM} τιG5101{I-NSN} ημινG2254{P-1DP} καιG2532{CONJ} σοιG4671{P-2DS} τσβιησουG2424{N-VSM} υιεG5207{N-VSM} τουG3588{T-GSM} θεουG2316{N-GSM} ηλθεςG2064{V-2AAI-2S} ωδεG5602{ADV} προG4253{PREP} καιρουG2540{N-GSM} βασανισαιG928{V-AAN} ημαςG2248{P-1AP} 30ηνG2258{V-IXI-3S} δεG1161{CONJ} μακρανG3112{ADV} απG575{PREP} αυτωνG846{P-GPM} αγεληG34{N-NSF} χοιρωνG5519{N-GPM} πολλωνG4183{A-GPM} βοσκομενηG1006{V-PPP-NSF} 31οιG3588{T-NPM} δεG1161{CONJ} δαιμονεςG1142{N-NPM} παρεκαλουνG3870{V-IAI-3P} αυτονG846{P-ASM} λεγοντεςG3004{V-PAP-NPM} ειG1487{COND} εκβαλλειςG1544{V-PAI-2S} ημαςG2248{P-1AP} ααποστειλονG649{V-AAM-2S} αημαςG2248{P-1AP} τσβεπιτρεψονG2010{V-AAM-2S} τσβημινG2254{P-1DP} τσβαπελθεινG565{V-2AAN} ειςG1519{PREP} τηνG3588{T-ASF} αγεληνG34{N-ASF} τωνG3588{T-GPM} χοιρωνG5519{N-GPM} 32καιG2532{CONJ} ειπενG2036{V-2AAI-3S} αυτοιςG846{P-DPM} υπαγετεG5217{V-PAM-2P} οιG3588{T-NPM} δεG1161{CONJ} εξελθοντεςG1831{V-2AAP-NPM} απηλθονG565{V-2AAI-3P} ειςG1519{PREP} ατουςG3588{T-APM} αχοιρουςG5519{N-APM} τσβτηνG3588{T-ASF} τσβαγεληνG34{N-ASF} τσβτωνG3588{T-GPM} τσβχοιρωνG5519{N-GPM} καιG2532{CONJ} 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αυτωνG846{P-GPM}


Jamieson Fausset Brown Bible Commentary
 1   HEALING OF A LEPER. ( = Mark 1:40-Mark 1:45; Luke 5:12-Luke 5:16). (Matt 8:1-Matt 8:4)
When he was come down from the mountain, great multitudes followed him.

 2   And, behold, there came a leper--"a man full of leprosy," says Luke 5:12. Much has been written on this disease of leprosy, but certain points remain still doubtful. All that needs be said here is that it was a cutaneous disease, of a loathsome, diffusive, and, there is reason to believe, when thoroughly pronounced, incurable character; that though in its distinctive features it is still found in several countries--as Arabia, Egypt, and South Africa--it prevailed, in the form of what is called white leprosy, to an unusual extent, and from a very early period, among the Hebrews; and that it thus furnished to the whole nation a familiar and affecting symbol of SIN, considered as (1) loathsome, (2) spreading, (3) incurable. And while the ceremonial ordinances for detection and cleansing prescribed in this case by the law of Moses (Lev. 13:1-14:57) held forth a coming remedy "for sin and for uncleanness" (Ps 51:7; 2Kgs 5:1, 2Kgs 5:7, 2Kgs 5:10, 2Kgs 5:13-14), the numerous cases of leprosy with which our Lord came in contact, and the glorious cures of them which He wrought, were a fitting manifestation of the work which He came to accomplish. In this view, it deserves to be noticed that the first of our Lord's miracles of healing recorded by Matthew is this cure of a leper.
and worshipped him--in what sense we shall presently see. Mark says (Mark 1:40), he came, "beseeching and kneeling to Him," and Luke says (Luke 5:12), "he fell on his face."
saying, Lord, if thou wilt, thou canst make me clean--As this is the only cure of leprosy recorded by all the three first Evangelists, it was probably the first case of the kind; and if so, this leper's faith in the power of Christ must have been formed in him by what he had heard of His other cures. And how striking a faith is it! He does not say he believed Him able, but with a brevity expressive of a confidence that knew no doubt, he says simply, "Thou canst." But of Christ's willingness to heal him he was not so sure. It needed more knowledge of Jesus than he could be supposed to have to assure him of that. But one thing he was sure of, that He had but to "will" it. This shows with what "worship" of Christ this leper fell on his face before Him. Clear theological knowledge of the Person of Christ was not then possessed even by those who were most with Him and nearest to Him. Much less could full insight into all that we know of the Only-begotten of the Father be expected of this leper. But he who at that moment felt and owned that to heal an incurable disease needed but the fiat of the Person who stood before him, had assuredly that very faith in the germ which now casts its crown before Him that loved us, and would at any time die for His blessed name.

 3   And Jesus--or "He," according to another reading,--"moved with compassion," says Mark (Mark 1:41); a precious addition.
put forth his hand, and touched him--Such a touch occasioned ceremonial defilement (Lev 5:3); even as the leper's coming near enough for contact was against the Levitical regulations (Lev 13:46). But as the man's faith told him there would be no case for such regulations if the cure he hoped to experience should be accomplished, so He who had healing in His wings transcended all such statutes.
saying, I will; be thou clean--How majestic those two words! By not assuring the man of His power to heal him, He delightfully sets His seal to the man's previous confession of that power; and by assuring him of the one thing of which he had any doubt, and for which he waited--His will to do it--He makes a claim as divine as the cure which immediately followed it.
And immediately his leprosy was cleansed--Mark, more emphatic, says (Mark 1:42), "And as soon as He had spoken, immediately the leprosy departed from him, and he was cleansed"--as perfectly as instantaneously. What a contrast this to modern pretended cures!

 4   And Jesus--"straitly charged him, and forthwith sent him away" (Mark 1:43), and
saith unto him, See thou tell no man--A hard condition this would seem to a grateful heart, whose natural language, in such a case, is "Come, hear, all ye that fear God, and I will declare what He hath done for my soul" (Ps 66:16). We shall presently see the reason for it.
but go thy way, show thyself to the priest, and offer the gift that Moses commanded-- (Lev. 14:1-57).
for a testimony unto them--a palpable witness that the Great Healer had indeed come, and that "God had visited His people." What the sequel was, our Evangelist Matthew does not say; but Mark thus gives it (Mark 1:45): "But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to Him from every quarter." Thus--by an over-zealous, though most natural and not very culpable, infringement of the injunction to keep the matter quiet--was our Lord, to some extent, thwarted in His movements. As His whole course was sublimely noiseless (Matt 12:19), so we find Him repeatedly taking steps to prevent matters prematurely coming to a crisis with Him. (But see on Mark 5:19-Mark 5:20). "And He withdrew Himself," adds Luke (Luke 5:16), "into the wilderness, and prayed"; retreating from the popular excitement into the secret place of the Most High, and thus coming forth as dew upon the mown grass, and as showers that water the earth (Ps 72:6). And this is the secret both of strength and of sweetness in the servants and followers of Christ in every age.

 19   INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luke 9:57-Luke 9:62). (Matt 8:18-Matt 8:22)
And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.

 20   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 (Matt 8:21-Matt 8:22).
As this is more fully given in Luke (Luke 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" (Luke 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 Luke 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 (Luke 9:61-Luke 9:62)
Luke 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.
Luke 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 Luke 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" (1Kgs 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.