Jesus Sends Out the Twelve (9:1–9)
A new phase of Jesus’ ministry begins in chapter 9 as Jesus sends out the twelve “apostles” (6:13; 9:10) on a mission of their own. Up to this point, the disciples have been portrayed primarily as observers, accompanying Jesus as he preaches and heals. Now he gives them the authority and power to do just what he has been doing: casting out demons, healing the sick, and proclaiming the message of the kingdom of God. The mission of the Twelve foreshadows the apostolic mission in Acts, where the apostles continue Jesus’ work through the presence and power of the Holy Spirit.229
The Twelve (9:1). This designation becomes a technical term for the twelve “apostles” Jesus chose from among his larger band of disciples (see comments on 6:12–16). The term apostolos (6:13; 9:10) means “one sent out” with a delegated task. As a preview of the apostolic mission in Acts, this passage illustrates the role these apostles will fulfill. The number twelve represents the twelve tribes of Israel. The apostles are not only the foundation of the church, but also represent the righteous remnant of Israel. In Luke 10:1–16 Jesus will send out seventy-two more, a number that probably signifies the evangelization of the Gentile nations.
Take nothing … no staff, no bag, no bread, no money, no extra tunic (9:3). A staff was used not only as a walking aid, but also to ward off attackers. The bag here could be a beggar’s bag to receive alms, but more likely refers to a knapsack to carry one’s meager possessions (see 10:4; 22:35). Since no possessions are carried, no bag is required. The tunic was a shirt or undergarment worn next to the skin (see 3:11; 6:29).
TUNIC
An Egyptian (Coptic) tunic.
Various suggestions have been offered for the reason for these prohibitions. (1) The Mishnah prohibits a man going onto the temple Mount “with his staff or his sandal or his wallet, or with the dust upon his feet.”230 Jesus may be saying that the task of the disciples is a sacred one and so they must leave behind anything that could defile them. While the “dust off your feet” comment in 9:5 provides some circumstantial evidence for this view, Jesus gives no indication that these items are associated with ceremonial uncleanness. (2) Others have suggested that the commands are meant to distance the Christian missionaries from the wandering Hellenistic philosophers of the Cynic tradition, who carried a purse or wallet to receive financial support.231 This explanation, however, fits better with the later missionary movement than the historical context of Jesus’ ministry. The fact that the injunctions are later altered in light of changing circumstances (22:35–38) suggests that Luke does not see these as established guidelines for the church’s (later) missionary activities. (3) The simplest explanation is probably the best. The injunctions are meant to encourage traveling light and without encumbrance, living in complete dependence on God. While the principle is universal, the details are meant specifically for this mission of the Twelve.
Shake the dust off your feet (9:5). (Cf. 10:11). This is a formal act of separation, leaving the town to the judgment it deserves for rejecting the gospel (see the judgment pronounced against Korazin, Bethsaida, and Capernaum in 10:13–15; cf. Acts 18:6). In rabbinic traditions, the action indicated that the place was heathen and had no status among God’s people.232 This appears to be the sense in Acts 13:51, where Paul and Barnabas “shook the dust from their feet” against the Jews of Pisidian Antioch.
Herod the tetrarch (9:7). This is Herod Antipas, one of the sons of Herod the Great (see comments on 3:1; 3:19–20).
That Elijah had appeared (9:8). For expectations related to Elijah, see comments on 1:17; 3:4–5; 7:27.
I beheaded John (9:9). See Mark 6:14–29 and “Josephus on John the Baptist” at Luke 3:19–20.
Jesus Feeds the Five Thousand (9:10–17)
The feeding of the five thousand is the only miracle that appears in all four Gospels. Like the calming of the sea (8:22–25), this dramatic nature miracle provides one more clue to the answer of the question posed by Herod, “Who … is this?” (9:9). The answer will come in the confession of Peter that follows (9:20).
Important to the background of the passage are (1) the miraculous feeding of the people of Israel with manna in the desert (Ex. 16; Num. 11; cf. John 6:14–40); (2) Elisha’s feeding of a hundred men with barley loaves and grain (2 Kings 4:42–44); and, perhaps most important, (3) the “messianic banquet,” God’s eschatological promise to feed and shepherd his people (Isa. 25:6–8; 65:13–14). The messianic banquet is an important theme for Luke, which will recur again and again during his travel narrative.233
The miracle reveals not only Jesus’ power over nature, but also his ability to care for and sustain his people. The extra food left over confirms the abundant nature of God’s blessings and sustenance.
A town called Bethsaida (9:10). Bethsaida was located on the northern shore of the Sea of Galilee, east of the Jordan River. It was the hometown of Peter and Andrew (John 1:44) as well as the disciple Philip (12:21).
In groups of about fifty each (9:14). It has been suggested that the people are organized in ranks like an army and that some of the people present may have thought Jesus was organizing them as a messianic army.234 John’s version of the account, in which the people wish to make Jesus king after the miracle (John 6:15), may lend itself to this interpretation. But there is no indication of this in the Synoptic accounts, either in Jesus’ actions or in the interpretation of the Gospel writers. The word for “group” (klisia) is used elsewhere with reference to people gathered for a meal, not for battle.235
Looking up to heaven, he gave thanks (9:16). The Mishnah provides an example of an ancient prayer of thanksgiving before a meal: “Blessed art thou … who bringest forth bread from the earth.”236 Jesus may have prayed something like this on this occasion. Lifting one’s eyes to heaven was a common posture for prayer.237
Taking the five loaves … he gave thanks and broke them (9:16). This passage has clear verbal parallels with the institution of the Lord’s Supper (22:19), which itself has strong links to the Old Testament imagery of the messianic banquet.
Twelve basketfuls … were left over (9:17). The reference to leftover provisions is another parallel to 2 Kings 4:43, where the Lord promises that “they will eat and have some left over.” The number twelve may symbolically point to the twelve tribes of Israel. Food is provided for all God’s people.
Peter’s Confession of Christ (9:18–27)
Luke’s Gospel reaches a climax in 9:20 when Peter, after witnessing the powerful words and deeds of Jesus, confesses Jesus to be the Christ. The confession represents an important first stage in Jesus’ self-revelation. What the angel Gabriel had prophesied about Jesus (1:33–35) and what his miracles have revealed is now recognized and proclaimed by Peter as representative of the disciples. The question by Herod, “Who … is this?” (9:7–9) now finds its answer.
The passage represents a key turning point in Luke’s narrative, as Jesus radically clarifies the role of the Messiah. His present task is not to conquer the Roman legions, but to suffer and die for his people (9:21–22). In light of his own suffering role, Jesus calls his followers to cross-bearing discipleship (9:23–26). The path to true life comes not through self-preservation, but through a daily willingness to sacrifice one’s life for Jesus. Those who are not ashamed of the Son of Man in the present age will be given life and glory in the age to come.
Some say John the Baptist; others say Elijah (9:19). For expectations related to Elijah in Judaism, see comments on 1:17; 3:4–5.
The Christ of God (9:20). The word “Christ” (christos) is a Greek translation of the Hebrew word “Messiah” (māšiaḥ), meaning “anointed one.” Kings, priests, and prophets were anointed with oil as a sign that they were consecrated to God and set apart for his work.238 Luke’s phrase “the Christ of God” (i.e., “God’s Anointed One”) recalls the Old Testament phrase, the “LORD’s Anointed”—a designation applied to Israel’s king, especially David (cf. 2:26). It eventually became a title, the “Messiah,” for the coming deliverer from David’s line (see comments on 1:32–33; 2:11; see also “Messianic Expectation in Jesus’ Day”). In Jesus’ day the title had strong political connotations.
The Son of Man must suffer many things (9:22). The suffering role of the “Servant of the Lord” is set out in Isaiah 52:13–53:12. There is little evidence, however, that the Jews of Jesus’ day recognized this passage as referring to the Messiah.239 Their messianic expectations focused instead on a powerful and triumphant king who would overthrow the Romans and reign in righteousness on David’s throne (see Pss. Sol. 17–18; see comments on Luke 1:32–33; 2:11).
The elders, chief priests and teachers of the law (9:22). Though Israel only had one “high priest” (archiereus, see comments on 3:2), the plural of this term—translated as “chief priests” in the NIV—was used of the upper echelons of the priestly class, especially those who served on the Sanhedrin, the Jewish high court.240 “Elders” probably refers to the lay nobility who served together with them.241 (For “teachers of the law,” see comments on 5:17 and “Scribes.”)
On the third day (9:22). “The third day” may allude to Hosea 6:2, a reference to Israel’s national restoration by God. As the Messiah, Jesus both represents and brings restoration to God’s people.
Take up his cross daily (9:23). This is not merely an image of self-denial, but of violent death by execution. The term stauros (“cross”) originally meant a stake set in an upright position. Persians, Greeks, and Romans used stakes both as instruments of execution and as a means of exposing an executed body to shame and humiliation (and as a warning to others). The Romans raised crucifixion to an art form, and it became a favorite method of torture and capital punishment.242 Roman prisoners bound for crucifixion were forced to carry the horizontal cross beam (the patibulum) to the place of execution (cf. 23:26). This cross beam would then be affixed to a permanent upright beam, while ropes or nails in the wrists and feet were used to fasten the victim to the wood (see “Crucifixion” at 23:33 [cf. 14:27]). Jesus is here referring to a life of total commitment to him, even to the point of suffering and martyrdom.
The Son of Man … when he comes in his glory (9:26). On the title “Son of Man,” see comments on 5:24. The allusion here is to Daniel 7:13–14, where an exalted messianic figure is described as “one like a son of man” who comes on the clouds of heaven and is given authority, glory, and an eternal kingdom. In Daniel, this figure appears to be identified not only with the “saints of the Most High” (7:18, cf. v. 27), but also as an individual Messiah (7:13–14). This is similar to the “Servant of the LORD” in Isaiah 40–55, who is identified both with corporate Israel (Isa. 44:1; 49:3) and with an individual (Isa. 42:1). The key here is that the Messiah functions as representative head of his people Israel.
The Jewish apocalyptic work 1 Enoch uses the title “Son of Man” for a messianic heavenly deliverer who saves his people and judges the wicked.243 The portrait is clearly drawn from Daniel 7, but it is debated whether it is pre- or post-Christian and whether Jesus’ hearers would have identified him with this figure.244
Some … will not taste death before they see the kingdom of God (9:27). This cannot refer to the parousia (second coming of Christ) since Jesus would have been wrong; he did not return to earth in the lifetime of the disciples. The statement refers instead to the Transfiguration, which immediately follows in Luke’s narrative. The disciples are given a glimpse of the coming kingdom through the manifestation of Jesus’ glory on the mountain.
The Transfiguration (9:28–36)
At the Transfiguration, the veil over Jesus’ person is lifted and Peter, James, and John (the inner circle of disciples) are given a glimpse of his true glory. The term “transfiguration” means to change form or appearance and is taken from the Latin translation of the Greek verb used in Mark 9:2 (metamorphoō). Two great Old Testament saints, Moses and Elijah, appear with Jesus in “glorious splendor,” confirming that Jesus’ message and mission are from God and fulfill the Old Testament.
While in Matthew and Mark the Transfiguration is usually seen as a preview of the glory Jesus will have at his second coming, for Luke the greater emphasis is on the heavenly glory he will receive at his exaltation to God’s right hand. Only Luke among the Synoptic Gospels mentions that the topic of Jesus’ conversation with Moses and Elijah was his “departure” (exodos), which he was going to fulfill in Jerusalem (9:31). This term probably refers to the whole event of Jesus’ death, resurrection, and ascension to God’s right hand (Acts 2:33). This gives us a clue as to why this event occurs at this point in Jesus’ ministry. Following Peter’s confession of Jesus’ messiahship (Luke 9:18–20), Jesus instructs his disciples on the true suffering role of the Messiah (9:21–22) and calls them to cross-bearing discipleship (9:23–26). The glimpse of his exaltation glory serves as encouragement and hope for the disciples during the dark days that lie ahead.
About eight days after Jesus said this (9:28). This statement links the Transfiguration with Jesus’ words about the kingdom in 9:27. “About eight days” probably means “about a week.” Mark refers to six days.
Onto a mountain to pray (9:28). Mountains are places of revelation in biblical tradition. Moses received God’s law from the Lord on Mount Sinai/Horeb and there saw his glory (Ex. 24; 33–34). Elijah defeated the prophets of Baal on Mount Carmel (1 Kings 18) and heard God’s quiet voice on Mount Horeb (ch. 19). The actual site of the Transfiguration is not named, but has been traditionally identified as Mount Tabor in southern Galilee. Others have suggested Mount Hermon because of its proximity to Caesarea Philippi, the place of Peter’s confession.
MOUNT HERMON
MOUNT TABOR
His face changed (9:29). This recalls the face of Moses, which glowed from God’s glory when he came down from Mount Sinai (Ex. 34:29). Paul points out that while Moses’ glory faded, the glory we will receive through Christ is eternal (2 Cor. 3:7–18).
His clothes became as bright as a flash of lightning (9:29). Angelic and other heavenly beings are often described in Jewish apocalyptic and early Christian literature in terms of brightness and white clothing.245
Moses and Elijah (9:30). Why these two? They may signify the Law and the Prophets respectively, and so confirm Jesus’ fulfillment of the Old Testament Scriptures. Both men also received mountaintop revelations of God (see comments on 9:28) and were known for their powerful miracles. Jesus’ miracles often recall their works (e.g., Moses recalled in the feeding of the five thousand; Elijah recalled in the raising of the widow’s son). Both men’s lives also ended unusually. Elijah did not die, but was taken to heaven in a fiery chariot (2 Kings 2). Moses died alone on Mount Nebo and was buried by God himself (Deut. 34:6).
They spoke about his departure (9:31). “Departure” is the Greek word exodos, a term that can refer euphemistically to death.246 The same word is used in the LXX of the exodus from Egypt.247 As Moses led the first Exodus, so Jesus, the new Moses, will lead a second one. God’s end-time salvation is often described in the Old Testament prophets as a new and greater exodus.248
Let us put up three shelters (9:33). Scholars have puzzled over the significance of Peter’s statement. The Greek word for “shelter” is skēnē, the word used in the LXX for the tabernacle, Israel’s portable place of worship in the desert (Ex. 25:9). It is also used of the temporary huts or booths assembled during the Old Testament Feast of Tabernacles.249 Since the tabernacle represented God’s presence with his people, Peter may be wishing to celebrate God’s intervention in the events he is witnessing. Another possibility is that he is hoping to prolong the experience by providing shelters for Moses, Elijah, and Jesus.
A cloud appeared and enveloped them (9:34). Clouds are often symbols of God’s presence in the Old Testament and Judaism.250 The closest Old Testament parallel appears in Exodus 24:16, when God’s voice calls to Moses “from within the cloud” at Mount Sinai (cf. 16:10; 19:9).
They were afraid as they entered the cloud (9:34). The fear of the disciples parallels the fear of the Israelites at Mount Sinai.251 Fear is the common reaction to a heavenly visitation or an act of divine power.252
This is my Son, whom I have chosen (9:35). The phrase “This is my Son” alludes to Psalm 2:7, identifying Jesus not only as uniquely related to the Father, but also as the Messiah from David’s line.253 The phrase “whom I have chosen” reflects Isaiah 42:1, where the messianic Servant of the Lord is called “my chosen one.”254 As at his baptism, Jesus is identified here as both the Messiah and the suffering Servant. The title “Chosen One” will be used again of Jesus in Luke 23:35.
Listen to him (9:35). This probably alludes to Deuteronomy 18:15, where Moses prophesied that God would one day raise up a prophet like himself within Israel and warned, “You must listen to him” (cf. Acts 3:22; 7:37). Jesus is the “prophet like Moses,” who speaks God’s word for the dawning age of salvation.
The Healing of a Boy With an Evil Spirit (9:37–45)
The episode that follows the Transfiguration presents further proof of the identity of Jesus revealed on the mountain. As Jesus and the three disciples are coming down the mountain, a crowd meets them. The disciples who remain behind have been unable to help a man whose son is suffering from epileptic-like symptoms caused by a demon. Jesus reacts strongly by rebuking this “unbelieving and perverse generation.” The statement is probably directed not only at the disciples, but also at the crowd and the boy’s father. All are lacking faith in the power of God to intervene. Jesus takes control of the situation by rebuking the demon and healing the boy. Characteristic of Luke, the crowd responds in amazement at the greatness of God manifested through Jesus’ works.
As the crowd stands amazed at Jesus’ power, he turns to his disciples and instructs them a second time on the suffering role of the Christ. Despite his acts of power, his present path is not one of conquest, but one of suffering and sacrifice. The disciples are unable to understand Jesus’ words, however, not only because they are still looking for a conquering Messiah, but also because this understanding “was hidden from them” (9:45). The comprehension of the significance of the true role of the Messiah will come only through divine revelation (for this same theme see 24:16, 25–27, 30–32).
For he is my only child (9:38). The Old Testament often speaks of the tragedy of losing an only son who would receive the inheritance and carry on the family name.255
It throws him into convulsions so that he foams at the mouth (9:39). The symptoms here are similar to epilepsy, but this does not rule out demonization as the ultimate cause. Demons are often described as inflicting actual illnesses, including muteness (11:14), lameness (13:11), and madness (8:29). Nor are illnesses like epilepsy always considered demonic (see Matt. 4:24).
O unbelieving and perverse generation (9:41). This phrase echoes Deuteronomy 32:20, which refers to Israel’s unfaithfulness and disobedience in the desert. Though the Israelites experienced the awesome power of God, they still demonstrated a lack of faith.
Who Will Be the Greatest? (9:46–50)
The disciples’ failure to grasp the significance of Jesus’ suffering role is now illustrated by a series of episodes revealing their pride and self-serving attitude. In the first, Jesus points out that true greatness is found in a humble heart of servanthood and love for others, which welcomes the most vulnerable members of society. Welcoming (or honoring) the weak and vulnerable is the same as welcoming Jesus, since they are special recipients of his grace. Welcoming Jesus, in turn, is the same as welcoming the Father, since Jesus is the Father’s Son and representative (cf. 9:35). Jesus sums up by noting that “he who is least among you all … is the greatest” (9:48). “Least” here means not social inferiority, but those willing to take a lower place in order to lift up and encourage others.
In the second episode, the disciple John informs Jesus that he has tried to prevent a man from driving out demons in Jesus’ name, since the man was not one of the Twelve. Jesus says not to stop the man, since “whoever is not against you is for you.” The cause of advancing the kingdom takes precedence over individual status and privilege. The man casting out demons is viewed as no different from the disciples themselves, since all are merely servants and instruments to accomplish God’s work.
Took a little child (9:47). Status and position were of supreme importance in first-century culture. Each member of family and society knew his or her position in this hierarchy. Though children were certainly loved and cared for by their parents, they had essentially no social status.256
Whoever welcomes this little child (9:48). People of position and status were “welcomed,” that is, treated with honor and respect as social equals or superiors. Here Jesus, the disciple’s honored master and teacher, shockingly places a child on the same social status as himself.
Driving out demons (9:49). See comments on 8:26–39 and “Demonization and Exorcism in the First Century.”
We tried to stop him (9:49). This episode has an interesting parallel in the life of Moses. When two elders (Eldad and Medad) begin prophesying apart from the seventy elders appointed by Moses, Joshua calls on Moses to stop them. Moses replies, “I wish that all the LORD’s people were prophets and that the LORD would put his Spirit on them!” (Num. 11:24–30).
Whoever is not against you is for you (9:50). This statement is proverbial, appearing in a similar form in Cicero.257 There the philosopher pleads with Caesar on behalf of a client by pointing out that “while we considered all who were not on our side to be our opponents, you held all those who were not against you to be your adherents.”258 Since the statement is proverbial, we would expect it to be a general rather than an absolute truth; in fact, Jesus cites the inverse statement in 11:23: “He who is not with me is against me.”
Samaritan Opposition (9:51–56)
At 9:51, Jesus’ Galilean ministry comes to a close and a section begins that has been called Luke’s “Travel Narrative” or “Journey to Jerusalem.” Luke tells us at this point that “Jesus resolutely set out for Jerusalem” (lit., “set his face to go to Jerusalem”) in order to fulfill the role of the suffering Messiah (see 13:31–35). Luke takes ten full chapters to treat a period that Mark covers in a single chapter.
GALILEE, SAMARIA, AND JUDEA
The region around Mount Gerizim was the location of many Samaritan villages.
The journey to Jerusalem begins with a story of opposition from a certain Samaritan village. It continues the theme of the disciples’ pride and self-importance found in 9:46–50 and alludes to the theme of God’s love for all people, regardless of ethnic or cultural background.
When Jesus sends messengers ahead to prepare a Samaritan village for his visit, the Samaritans refuse to welcome him (see 9:48) because he is traveling toward Jerusalem. When James and John ask whether they should call down fire from heaven to destroy the village, Jesus rebukes them. The episode forms a fitting introduction to a travel narrative in which God’s love for the outcast is on center stage. Despite their past animosity toward God’s people, even despised Samaritans are offered the free gift of salvation that Jesus brings (see Acts 8:4–25).
SEBASTE
A Hellenistic tower is in the foreground and the Roman theater is in the background.
To be taken up to heaven (9:51). The Greek here is literally “for his taking up” or “his ascension” (analēmpsis), with no specific reference to “heaven.” Analēmpsis is occasionally used of death in Jewish literature, and this sense may be present here.259 More likely, however, the meaning is similar to the term exodos in 9:31 and refers to the whole event of Jesus’ death, resurrection, and ascension to heaven.
MODERN SAMARITANS
Men seated around a table at mealtime.
To get things ready for him (9:52). Jesus is seeking hospitality or at least accommodations in this Samaritan village. While some pilgrims may have purchased provisions from the Samaritans, most probably carried sufficient supplies for their journey. Many pious Jews viewed receiving hospitality from the Samaritans as scandalous.
Because he was heading for Jerusalem (9:53). From the Samaritan perspective, Jesus’ intention is to worship at the temple in Jerusalem, a rival to their worship on Mount Gerizim.
To call fire down from heaven (9:54). Elijah had called down fire from heaven to consume two companies of troops sent against him by Ahaziah, the king of Samaria (2 Kings 1:1–17). Though “Samaria” in that case refers to the capital of the northern kingdom of Israel rather than the Samaritans of the New Testament, James and John may have connected the two. Elijah also called down fire from heaven to consume his sacrifice in the contest against the priests of Baal on Mount Carmel (1 Kings 18:38). The symbol is one of divine judgment against the enemies of God. In their misplaced zeal James and John seek divine retribution against those who oppose God’s messenger.
The Cost of Following Jesus (9:57–62)
The key Christological theme of the Travel Narrative—that Jesus is heading to Jerusalem to suffer and die—has its corollary in the willingness of a disciple to suffer for the master. The present account introduces this prominent theme. Three men approach Jesus, all with aspirations of discipleship. All three of Jesus’ responses point to the radical nature of commitment to him and the extreme cost a disciple must be willing to pay.
Foxes have holes and birds of the air have nests (9:58). A similar proverb appears in Plutarch, who cites Tiberius Gracchus: “The wild beasts roam over Italy and each one has his own hole and lair, but those who fight and die for Italy have only the light and the air as their portions.”260 Jesus’ singular devotion to his task means that he has no permanent home to provide security.
First let me go and bury my father (9:59). Respect for parents was of utmost importance in Jewish society. To “honor your father and your mother” is among the greatest commandments.261 Equally important was providing a proper burial for a loved one, a responsibility that took priority over even the study of the Law. The Talmud makes the surprising statement that “he who is confronted by a dead relative is freed from reciting the Shema, from the Eighteen Benedictions, and from all the commandments stated in the Torah.”262 Though this text is late, its spirit permeates earlier documents.263 According to the Old Testament, even priests, who would normally be defiled by touching a dead body, could bury immediate family members (Lev. 21:1–3). It was especially the eldest son’s responsibilities to make such arrangements (Tobit 6:15).
Let the dead bury their own dead (9:60). Jesus probably means to let those who are spiritually dead bury the physically dead. Some commentators have sought to soften Jesus’ words by suggesting that the man is requesting a long delay until his father dies (which could take years), or that he is referring to the reburial of bones in a common family grave (a “gathering to the fathers”) after the flesh has rotted off the bones (which could take a year).264 It seems more likely, however, that the man’s father has already died or is near death. Jesus’ reply is meant to be truly radical and countercultural.
First let me go back and say good-by to my family (9:61). The statement echoes Elisha’s request when he was called to be Elijah’s successor (1 Kings 19:19–20). Jesus responds by playing off this same Old Testament text, since Elisha was plowing in his family’s field when Elijah met him: “No one who puts his hand to the plow and looks back is fit for service in the kingdom of God” (Luke 9:62). The farmer must keep looking forward in order to plow a straight furrow. Likewise, a disciple constantly distracted by past associations cannot provide effective service for the kingdom of God. Jesus demands an even more rigorous commitment from his disciples than Elijah and an even more dramatic break with family.
PLOW
No one who puts his hand to the plow (9:61–62). See comments above related to 1 Kings 19:19–20. A similar proverb appears in Hesiod, Works and Days 443, who speaks of “one who will attend to his work and drive a straight furrow and is past the age for gaping after his fellows, but will keep his mind on his work.”265