Context Matters: Leave the Dead to Bury Their Own Dead

Perhaps you’ve heard some of Jesus’ cryptic sayings, such as “Let the dead bury their own dead.” What are we to make of such a mysterious sentence? How shall we go about trying to puzzle it out?

Context matters. When we learn to read the Bible properly—and we don’t just take a guess at the meaning on our own—we’ll find that the clues are right there in the passage waiting to be found.

The Text

The command comes in response to a man who considers following Jesus. The man asks to be allowed to go first and bury his father. Then Jesus speaks the words under consideration: “Leave the dead to bury their own dead.”

This brief scene occurs in both Matthew 8:21-22 and Luke 9:59-60. For the sake of this post, I’m looking at Luke’s version. Because Matthew may have a different use in mind for this scene, I might analyze his version in another post. For this season, however, my head has been in Luke. So I’ll camp there.

Some Options

A number of options have been proposed for how to interpret this command.

Some describe an ancient Jewish practice of “second burial,” where a family would return to the tomb of a loved one a year after burial and rearrange the placement of the bones. They suggest that, because Jesus would presumably never contradict the 5th commandment to honor one’s parents (Ex 20:12), Jesus must be ordering the man to forgo this practice of second burial. “Leave the second-burial dead to bury their own first-burial dead.”

Others claim that the first “dead” in the verse refers to the spiritually dead. And a Christian ought to delegate the responsibility for burying their (physically) dead parents to those who are not Christians. “Leave the spiritually dead to bury their own physically dead.”

Still others suggest that the man’s father was not yet dead, and the potential disciple was merely making excuses not to follow Jesus. “Leave off the excuse of needing to care for the aging.”

Another idea is that the phrase means either that God must come first before all else, or that we must accept that what is done is done. “Bury your priorities and your past as though they were dead, and put me first.”

Still others propose that the command is not relevant to Christians today, but was only for the first apostles. Jesus’ call to them then was so strict as to preclude their responsibility to care for aging or dying parents. But his call on us today is not as strict. “Leave the dead apostles to leave the dead to bury their own dead.”

How are we to choose from among these options? Surely we won’t get the answer by closing our eyes and reflecting on the options until one of them feels right. There have got to be clues in the text itself.

Help from the Structure

In Luke’s account, we’re given three brief scenes with potential disciples, all in a row. The first (Luke 9:57-58) and third (Luke 9:61-62) both take initiative with Jesus and announce “I will follow you.” However, with the second potential disciple, the one we are considering, Jesus makes the first move: “Follow me” (Luke 9:59). This pattern sets up a simple three-part structure:

• “I will follow you wherever you go.”
  • “Follow me… But as for you…”
• “I will follow you, Lord, but…”

The first and third potential disciples are idealists. They’re quick to make promises about what they will do. The first is a broad idealist, offering to follow Jesus “wherever.” And the second one is a narrow idealist, offering to follow Jesus under one small condition (“let me first say farewell to those at my home”). But both remain idealists who need a dose of reality: We won’t have the greatest of accommodations (Luke 9:58), and we need to be singly focused on the kingdom (Luke 9:62).

But the structure of the paragraph points a flashing neon arrow at the second potential disciple. Being at the center of the concentric structure, we ought to expect the punchline to fall there.

And so it does. Not only is Jesus the one to take initiative, but he also closes the vignette with a clear call: “But as for you, go and proclaim the kingdom of God” (Luke 9:60). So in some way, “burying the dead” is in tension with “proclaiming the kingdom of God.” If burying the dead will get in the way of proclaiming the kingdom, then leave the task to the dead.

In brief, then, the structure helps us to see the main point: Go and proclaim the kingdom. But it doesn’t yet help us to grasp the precise interpretation of the phrase “leave the dead to bury their own dead.” We need more help.

Help Before and After

The train of thought in the larger passage may come to the rescue.

The paragraph before the one we’re examining (Luke 9:51-56) launches a major division in Luke’s gospel (see my post on how to navigate the middle of Luke). In that paragraph, James and John ask if Jesus wants them to call down fire on a village that didn’t receive him (Luke 9:53-54). Clearly he doesn’t, because he rebukes them and moves on to another village (Luke 9:55-56). So now is not a time for unflinching judgment.

The paragraphs after the one we’re examining (Luke 10:1-24) show Jesus appointing “seventy-two others” (so not including the Twelve) to go ahead of him (Luke 10:1) and proclaim the kingdom of God (Luke 10:9, 11). For this particular mission, they are to take no supplies and stop to greet no one (Luke 10:4). In other words, they are to leave possessions and ordinary politeness behind. This mission is far too urgent.

So the train of thought takes the following track:

• Now is a time not for judgment but for patience—Luke 9:51-56
• Now is a time for single-minded and urgent proclamation of the kingdom—Luke 9:57-62
• Here are your marching orders for this season of patient yet urgent proclamation—Luke 10:1-24

Conclusion

I don’t think we have reason to believe that “leave the dead to bury their own dead” is intended by Luke as a code or metaphor for something else, as though we need to figure out who exactly the first “dead” are and who the second “dead” are. I also don’t see support from the context for even a precise definition for the saying.

Luke’s purpose here is not to tell us what to do with our dead. His purpose is to paint a picture of the urgency of proclaiming the kingdom of God. In particular, the urgency they had then of proclaiming Jesus’ approach toward Jerusalem to bring that kingdom (Luke 9:51, 53).

In painting this picture, Luke portrays a man who wants to bury his father. And Jesus wants the man to leave the situation alone for now so he can proclaim this urgent kingdom message instead. Somewhat like a modern father of a preschooler, late for a family gathering, telling his daughter to just leave her baby dolls to have their own tea party; we only need to get in the car! She would be missing the point if she began dissecting the question of whether dolls really have the ability to have their own tea parties without her.

So the weight of our interpretation ought to land on the proclamation of the kingdom instead of on deciding allowable burial practices.

Now, while the passage clearly has a particular setting (proclaiming Jesus’ imminent arrival in Jerusalem), I wouldn’t go as far as to say that this means the passage has no application to today (as with the last option on the list above). All Scripture is profitable for teaching and equipping. We can identify principles here for application, but we need to be careful not to read the instructions as though they had been delivered directly to us. There was something unique about Jesus’ journey toward Jerusalem, for which those 72 folks had a particular urgency. We likewise face an analogous urgency in our proclamation of the kingdom, but the instructions don’t always directly apply. For example, it may now be appropriate for missionaries to raise support (contra Luke 10:4; see Rom 15:24, Phil 4:15-18).

Context matters.

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For more examples of why context matters, click here.