Albert Barnes Commentary Matthew 8:22

"But Jesus saith unto him, Follow me; and leave the dead to bury their own dead." — Matthew 8:22 (ASV)

Let the dead bury their dead. The word dead is used in this passage in two different senses. It is apparently a paradox, but is fitted to convey His idea very distinctly to the mind. The Jews often used the word dead to express indifference toward a thing, or rather, to show that that thing has no influence over us.

Thus, to be dead to the world, to be dead to the law (Romans 7:4), or to be dead to sin (Romans 6:11), means that the world, law, and sin do not have influence or control over us; that we are free from them and are as though they were not. A body in the grave is unaffected by the pomp and vanity, by the gaiety and revelry, by the ambition and splendour that may be near the tomb.

So people of the world are dead to religion. They do not see its beauty, they do not hear its voice, and they are not won by its loveliness. This is the class of people to whom the Saviour referred here. “Let people,” He says, “who are uninterested in My work and who are dead in sin (Ephesians 2:1), take care of the dead. Your duty is now to follow Me.”

There may have been two reasons for this apparently rash direction. One was to test the character and attachment of the man. If he had proper love for Christ, he would be willing to leave his friends even in the most tender and trying circumstances. This is required (Matthew 10:27; Luke 14:26).

A second reason might have been that if he returned at that time, his friends might ridicule or oppose him, or present plausible arguments, in the afflictions of the family, why he should not return to Christ. The matter to which he was called was, moreover, of more importance than any earthly consideration; and for that time, Christ chose to require of the man a very extraordinary sacrifice to show his sincere attachment to Him.

Or it may have been that the Saviour saw that the effect of visiting his home at that time might have been to drive away all his serious impressions, and that he would return to Him no more. These impressions might not have been deep enough, and his purpose to follow our Saviour may not have been strong enough to bear the trial to which he would be subjected.

Strange as it may seem, there are few scenes better fitted to drive away serious impressions than those connected with a funeral. We should have supposed it would be otherwise. But facts show it to be so, and show that if this was one of the reasons that influenced the Saviour, He had a thorough knowledge of human nature.

The arrangements for the funeral, the preparation of mourning apparel, and the depth of sorrow in such cases divert the mind from its sins and its personal need of a Saviour. Hence, few people are awakened or converted as the result of a death in a family. The case here was a strong one.

It was as strong as can well be conceived. And the Saviour meant to teach by this that nothing is to be allowed to divert the mind from religion, and nothing is to be an excuse for not following Him.

Not even the death of a father and the sorrows of an afflicted family are to be allowed to lead a person to defer religion or to put off the purpose of being a Christian.

That is a fixed duty—a duty not to be deferred or neglected, whether in sickness or health, at home or abroad, whether surrounded by living and happy kindred, or whether a father, a mother, a child, or a sister lies dead in our house.

It is the regular duty of children to obey their parents, to show them kindness in affliction, and to evince proper care and respect for them when dead. Nor did our Saviour show Himself indifferent to these duties. He taught here, however, as He always taught, that regard for friends, ease, and comfort should be subordinate to the gospel, and that we should always be ready to sacrifice these when duty to God requires it.