On Tuesday morning the pastors of Lutheran Saints in Ministry gather in Fairborn Ohio to discuss the texts for Sunday.

These are the contributions that are brought to the table.

Wednesday, June 29, 2016

The Texts for July 3, 2016 The 7th Sunday after Pentecost

First Reading: Isaiah 66:10-14

10Rejoice with Jerusalem, and be glad for her,
  all you who love her;
 rejoice with her in joy,
  all you who mourn over her—
11that you may nurse and be satisfied
  from her consoling breast;
 that you may drink deeply with delight
  from her glorious bosom.

12For thus says the Lord:
 I will extend prosperity to her like a river,
  and the wealth of the nations like an overflowing stream;
 and you shall nurse and be carried on her arm,
  and dandled on her knees.
13As a mother comforts her child,
  so I will comfort you;
  you shall be comforted in Jerusalem.

14You shall see, and your heart shall rejoice;
  your bodies shall flourish like the grass;
 and it shall be known that the hand of the Lord is with his servants,
  and his indignation is against his enemies.

Psalm: Psalm 66:1-9

1 Be joyful in God, all you lands; 
    sing the glory of his Name;
    sing the glory of his praise.

2 Say to God, "How awesome are your deeds! 
    because of your great strength your enemies
                             cringe before you.

3 All the earth bows down before you, 
    sings to you, sings out your Name."

4 Come now and see the works of God, 
    how wonderful he is in his doing toward all people.

5 He turned the sea into dry land,
so that they went through the water on foot, 
    and there we rejoiced in him.

6 In his might he rules for ever;
his eyes keep watch over the nations; 
    let no rebel rise up against him.

7 Bless our God, you peoples; 
    make the voice of his praise to be heard;

8 Who holds our souls in life, 
    and will not allow our feet to slip.

Second Reading: Galatians 6:[1-6] 7-16

[1My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted. 2Bear one another’s burdens, and in this way you will fulfill the law of Christ. 3For if those who are nothing think they are something, they deceive themselves. 4All must test their own work; then that work, rather than their neighbor’s work, will become a cause for pride. 5For all must carry their own loads.
6Those who are taught the word must share in all good things with their teacher.] 
7Do not be deceived; God is not mocked, for you reap whatever you sow. 8If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit. 9So let us not grow weary in doing what is right, for we will reap at harvest time, if we do not give up. 10So then, whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith.
11See what large letters I make when I am writing in my own hand! 12It is those who want to make a good showing in the flesh that try to compel you to be circumcised—only that they may not be persecuted for the cross of Christ. 13Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh. 14May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 15For neither circumcision nor uncircumcision is anything; but a new creation is everything! 16As for those who will follow this rule—peace be upon them, and mercy, and upon the Israel of God.

Gospel: Luke 10:1-11, 16-20

1After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. 2He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. 3Go on your way. See, I am sending you out like lambs into the midst of wolves. 4Carry no purse, no bag, no sandals; and greet no one on the road. 5Whatever house you enter, first say, ‘Peace to this house!’ 6And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. 7Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. 8Whenever you enter a town and its people welcome you, eat what is set before you; 9cure the sick who are there, and say to them, ‘The kingdom of God has come near to you.’ 10But whenever you enter a town and they do not welcome you, go out into its streets and say, 11‘Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’ ”

16“Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”

17The seventy returned with joy, saying, “Lord, in your name even the demons submit to us!” 18He said to them, “I watched Satan fall from heaven like a flash of lightning. 19See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. 20Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”

Luke 10:1-20

Greek Study Luke 10:1-20

v1 ανεδειξεν (αναδεικνυμι) aor. "[the Lord] appointed" - to a particular function.
εβδομηκοντα adj. "seventy " there is a variant, 72, which could be original. The MT giving 70 as the number of the nations while the LXX gives the number as 72. ετερους "others" - Presumably seventy other missionaries, over and above the twelve. ανα δυε "two by two" - in twos. The another variant exists ανα δυο δυο, "two by two". probably no difference as both refer to the fact that in Jewish culture the testimony of two witnesses settles a matter.
προ προσωπου ουτου "before his face”
ερχεσθαι (ερχομαι) pres. inf. "[was about] to go" - complementary, completing the sense of the verb "was about".

v2 This independent saying is also found in Matthew 9:37 and is usually taken as encouraging evangelistic enterprise. But it is more likely that the saying is referring to the nearness of the eschatological day of judgment, such that the heralding of this day must be undertaken urgently.
μεν ..... δε "[the harvest] is plentiful [but]" - an adversative comparative construction; "on the one hand .... but on the other hand ....."
πολυς adj. "is plentiful" - possibly "great" or even "awesome". The day of harvest is often used to image the eschatological day of judgment. This day entails the ingathering of the elect and the destruction of the wicked. 
αλιγοι adj "are few" - Predicate adjective.
δεηθητε (δεομαι) aor. pas. imp. "ask" – a word often used of prayer.
του κυριου (ος) gen. "the Lord" - ablative, expressing source.
του θερισμου (ος) gen. "of the harvest" – actually "the Lord over the harvest." Obviously a reference to God who will enact eschatological judgment.

v3 A second independent saying appropriate for a mission charge. The "wolves" are not identified but the image serves to warn of opposition and .
υπαγετε (υπαγω) pres. imp. "go" ιδου "behold”
ως "like" - a comparison and idiom " this is hazardous work. You are like lambs εν μεσω (ος) "in the middle ofλυκων (ος) gen. "wolves".

v4 μη βασταζετε (βασταζω) pres. imp. "do not take" How does not bringing sandals work, even Boy Scouts bring a second pair of shoes on a long hike! μηδενα ... ασπασησθε (ασπαζομαι) aor. subj. "do not greet [anyone]" - the urgency of the mission is usually given as reason for this instruction, but the phrase is best taken here to mean "to pay respect" so Jesus is saying, "don't go visiting your relatives while on mission" or  "don't stop to chat and visit" Gehazi's mission for Elisha, 2Kgs.4:29 may also be the reference; a prohibition of greeting serves as a prophetic sign.
κατα οδοσ "on the road" - along the way. Remember that Luke, in Acts, reports that the first name for the Christian faith was ο οδοσ, the way
v5 ην ... αν + subj. "[into] whatever οικιαν, "house"; a conditional clause 3rd. class where the condition has the possibility of coming true; "if, as may be the case, you enter any house, then first say ...." Note how in Matthew these instructions are preceded by the instruction to search out a worthy home to stay at, 10:11 whereas Luke's account has the disciples enter the village and accept the hospitality offered by the first home, staying there until they leave the village. 
πρωτον λεγετε "first say" ειρηνη (η) "peace" - Is this just a greeting? It was certainly a common one, but it is more than likely that the words are intended as a blessing.
τω οικω/(ος) "to [this] house" - Dative of advantage; "peace be upon this house."

v6 ειρηνης (η) "[a man] of peace attributive, limiting by describing "son". This descriptor probably rests on the common Aramaic use for someone "worthy of peace" i.e. a person open to the gospel.
επαναπαησεται (επαναπαυομαι) fut. pas. "will rest" - The choice of this word possibly alludes to the spirit of Moses falling upon the seventy, Num.11:25f, and of the spirit of Elijah upon Elisha, 2King.2:15.
ει δε μη γε "but if not" The idea is that the blessing of peace is forfeited and so returns for reallocation.
αυτη pro. "[stay in] that [house]" - personal pronoun takes the force of an emphatic; "in that very house stay."
του μισθου (ος) gen. "the worker is” αξιος ”worthy [of his wages]".
μη μεταβαινετε (μεταβαινω) pres. imp. "do not move around" - The present tense is iterative expressing the idea of going from one place to another repeatedly. Obviously addressing the temptation to find better accommodation.

v8 ην αν + subj. "when” δεχωνται (δεομαι) pres. mid. subj. "[and] are welcomed" Luke's crafting of the tradition at this point causes problems since we have moved from a household welcoming the disciples to a village welcoming disciples, a village can’t set food before people. 
τα παρατιθεμενα (παρατιθημι) pres. pas. part. "what is set before [you]. Within the context of a mission to Israel, food will range from the basics of a poor family to the strict food requirements in the home of a Pharisee.

v9 αυτη pro. "[heal the sick] there" -  a proclamation concerning the inauguration of the messianic age in both word and sign. The signs are those foretold by the prophets; the sick freed of disease is one. 
αυτοις "[tell] them" ηγγικεν (εγγιζω) perf. "[the kingdom of God] is near” palpable or " bursting in upon you".

v10 ην ... αν + subj. "when [you enter a town]" εξελθοντες (εξερχομαι) aor. part. "go into” τας πλατειας "the streets" likely the town's "marketplace" or "town square".

v11 τον κολληθεντα (κολλαω) aor. part. "that sticks" απομασσομεθα (απομασσω) pres. "we wipe off". Most commentators take the view that this gesture replicates the action of a pious Jew who shakes the dust off his feet when leaving Gentile territory. To repeat this action outside a Jewish town implies that they are not part of the true Israel.
εις μαρτυριον επ αυτους "for a testimony against them", another sign indicating where the community is heading unless it repents.
πλην τουτο γινωσκετε "know this".

v16 Another independent saying concludes Luke's account of Jesus' charge to the seventy 
ο ακουων (ακουω) pres. part. the one listening compared to "the one rejecting" and "the one sent".

v17 λεγοντες (λεγω) pres. part. "and said" τα δαιμονια (ον) "the demons" υποτασσεται (υϑποτασσω) pres. pas. "submit" - an important word drawn from Ps.8:6 and referring to "the subordination of the hostile heavenly powers to the εν τω ονοματι σου "in your name" - exorcisms were performed with the personal authority of Jesus given to the missioners in advance. He equips the called.
εθεωρουν (θεωρεω) imperf. "I saw [Satan]" imperfect is often used of a visionary process, and certainly Jesus' seeing is not actual
πεσοντα (πιπτω) aor. part. "fall" - the aorist is used to express time contemporaneous with Jesus' seeing. ως "like [lightning]" - a comparative; not like the brightness but rather sudden and swift.l

v19 την εξουσιαν "authority" - note the presence of an article so it is likely the intended sense is "I have given you the power".
του πατειν (πατεω) pres. inf. "to trample" επανω + gen. "on" - the image is not so much of possessing the power to resist the bite of serpents but to fulfil the promise of Genesis that the serpent’s head would be crushed under foot.
ου μη + subj. "nothing [will harm you]" – a subjunctive of emphatic negation. definitely not by any means will "αδικηση (αδικεω) aor. subj. "harm" come.

v20 μη χαιρετε (χαιρω) pres. imp. "do not rejoice" - The negative and positive imperatives "do not rejoice" and "rejoice" establish a preference rather than two specific commands; "Don't make too much of the fact that these powers and mindsets are unable to resist obeying you; rather, find your fulfillment in the fact that your real happiness is in knowing that your names εγγεγραπται (εγγραφω) perf. pas. "are written".

Great things are afoot

“Don’t thank me: you will repay me.” — Middle Eastern Proverb

Hospitality is life in Jesus times. imagine a place where there is no police. A place where your security was really the company you kept, both at home and on the road. At home there was your village. Nice people, a bit nosy perhaps, but they stuck up for you with strangers, even if you were the low one of the totem pole.
There also was a web of family that most often lived in your village but cousins lived in other places and the two of you had obligations to one another. 
Aside from that, everyone else was a stranger. Family and village extended you steadfast love. Strangers may or may not extend you hospitality and they did that through the clan and village elder. If hospitality was extended, you were safe for the duration of your stay. No one would harm you, just as if you were at home.
On the road things were different. You carried a staff because it was a good defense weapon. You carried a large bag for provisions because you did not know if hospitality was going to be given you. You carried a purse for treasure to conduct business if that was your quest. You carried extra cloak and extra sandals because without the shelter of a house extra protection against the weather and the way are required. 
What then does it mean to travel without those things? They asked no charity and went on their way single-mindedly. (talk to no one on the road) (see also 2 Kings 4:29)  They were not protected and provided for. Surely, when the disciples were observed to be traveling with nothing but the clothe on their backs an assumption was made: Surly, these are prophets. Fools maybe, but prophets none-the-less. 
Like Israel in the wilderness and not unlike John the Baptist, they must be assumed to be relying totally on God. It is clear to all who watch them that they have power that has to have been given them from higher authority, power that even they are surprised at. (10:17)
They go out with a warning: Some will hear them, those who share in peace. (10:6) Some will not. (10:10) The message is the same to both: “The Kingdom has come near you.” But, those who are of peace will gain the blessings of that peace. (10:9) Those who are not will reap condemnation. (10:12-16) It seems though that Luke does not dwell on those who do not receive the seventy. When they return there is joy because the message has had its harvest. The people of peace have been gathered in, they were the harvest for which Jesus so anxiously sought laborers. (10:2) Jesus has perceived the plentiful harvest and proclaims that the accuser of the people has fallen from the sky, in other words, he no longer travels in heaven. (Job 1 also Revelation 12:10)
What is the reward for the laborers? They have seen salvation happen. “Blessed are the eyes that see what you see. For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it.” (10:23b-24)
It is easy to get lost in the work of the harvesters and disciples. This is after all a mission text. But whose mission is this? Whose power is at work? Whose strategies and methods are at play? Whose bread do they eat and what does it mean to receive that bread through the hand of strangers? Who will shelter them at night? All is not theirs. They do not take. They receive in humility that which the Lord provides to prophets through the hands of windows with small jars of oil and even ravens in rough places. They take enough but seek no better deal. (10:7)
It is a strange lesson in independence. On their own they could not do this mission if their life depended on it. The very shape  and character of it makes it impossible. Yet, as they walk they are free of any encumbrances. They really have worry for nothing as they have nothing that they took on their journey. At the same time, they report that in that state and mission they lacked nothing. At least I do not hear anyone complaining upon their return or after the Lord’s ascension when they seem to live this way again to some extent. 
It is independence day in America. Larry Gillick tell a little story:
I remember a radio commercial about a brand of bread. The little lad told his mother he was running away from home. She asked him if he would like her to make a sandwich or two for the trip. He softly said that would be okay. Then he asked his mother if she would drive him.
The hospitality extended tot he traveling prophets, it was provided by human hand to be sure but it human hands the God of all providence had already arranged for. People of peace were gracious to them. God provided in strange ways, but God provided. We are never as independent was we think. In the end of the day, we do well to thank God through whom all things we have done that day have been made possible. We do not breathe our own air after all and neither do we plant in our dirt. 
We are not alone and we are not “independent” in this mission to which we have been set as well. No matter how good our mission and vision statements are, in the end we remain totally dependent of the master of the mission, the master of the harvest. The greatest and the least of us have to rely on a sandwich and a ride from the master of the field and harvest. 

But it seems this is better than independence anyhow. Great things wait to be seen. (10:24)

Tuesday, June 21, 2016

The Texts for the 6th Sunday after Pentecost, June 26th, 2016

First Reading: 1 Kings 19:15-16, 19-21

15Then the Lord said to [Elijah,] “Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram. 16Also you shall anoint Jehu son of Nimshi as king over Israel; and you shall anoint Elisha son of Shaphat of Abel-meholah as prophet in your place.
19So he set out from there, and found Elisha son of Shaphat, who was plowing. There were twelve yoke of oxen ahead of him, and he was with the twelfth. Elijah passed by him and threw his mantle over him. 20He left the oxen, ran after Elijah, and said, “Let me kiss my father and my mother, and then I will follow you.” Then Elijah said to him, “Go back again; for what have I done to you?” 21He returned from following him, took the yoke of oxen, and slaughtered them; using the equipment from the oxen, he boiled their flesh, and gave it to the people, and they ate. Then he set out and followed Elijah, and became his servant.

Psalm: Psalm 16

Protect me, O God, for I take refuge in you; 
    I have said to the LORD, "You are my Lord,
    my good above all other.”

All my delight is upon the godly that are in the land, 
    upon those who are noble among the people.

But those who run after other gods 
    shall have their troubles multiplied.

Their libations of blood I will not offer, 
    nor take the names of their gods upon my lips.

O LORD, you are my portion and my cup; 
    it is you who uphold my lot.

My boundaries enclose a pleasant land; 
    indeed, I have a goodly heritage.

I will bless the LORD who gives me counsel; 
    my heart teaches me, night after night.

I have set the LORD always before me; 
    because he is at my right hand I shall not fall.

My heart, therefore, is glad, and my spirit rejoices; 
    my body also shall rest in hope.

For you will not abandon me to the grave, 
    nor let your holy one see the Pit.

You will show me the path of life; 
    in your presence there is fullness of joy,
    and in your right hand are pleasures for evermore.

Second Reading: Galatians 5:1, 13-25

1For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.

13For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. 14For the whole law is summed up in a single commandment, “You shall love your neighbor as yourself.” 15If, however, you bite and devour one another, take care that you are not consumed by one another.

16Live by the Spirit, I say, and do not gratify the desires of the flesh. 17For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. 18But if you are led by the Spirit, you are not subject to the law. 19Now the works of the flesh are obvious: fornication, impurity, licentiousness, 20idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, 21envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God.

22By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, 23gentleness, and self-control. There is no law against such things. 24And those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25If we live by the Spirit, let us also be guided by the Spirit.

Gospel: Luke 9:51-62

51When the days drew near for [Jesus] to be taken up, he set his face to go to Jerusalem. 52And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; 53but they did not receive him, because his face was set toward Jerusalem. 54When his disciples James and John saw it, they said, “Lord, do you want us to command fire to come down from heaven and consume them?” 55But he turned and rebuked them. 56Then they went on to another village.
57As they were going along the road, someone said to him, “I will follow you wherever you go.” 58And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.” 59To another he said, “Follow me.” But he said, “Lord, first let me go and bury my father.” 60But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.” 61Another said, “I will follow you, Lord; but let me first say farewell to those at my home.” 62Jesus said to him, “No one who puts a hand to the plow and looks back is fit for the kingdom of God.”

Luke 9:51-62, Greek Text

Greek Study Luke 9:51-62

51When the days drew near for him to be taken up, he set his face to go to Jerusalem. 52And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; 53but they did not receive him, because his face was set toward Jerusalem. 54When his disciples James and John saw it, they said, “Lord, do you want us to command fire to come down from heaven and consume them?” 55But he turned and rebuked them. 56Then they went on to another village.
57As they were going along the road, someone said to him, “I will follow you wherever you go.” 58And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.” 59To another he said, “Follow me.” But he said, “Lord, first let me go and bury my father.” 60But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.”61Another said, “I will follow you, Lord; but let me first say farewell to those at my home.” 62Jesus said to him, “No one who puts a hand to the plow and looks back is fit for the kingdom of God.”

v51 εγενετο (γινομαι) "Once upon a time…"
εν τω συμπληρουσθαι (συμπληροω) pres. inf. "as the time approached" a temporal clause. Given that τας ημερας, "the days, are likely the days leading up to Jesus death and resurrection, the phrase would be better rendered "when the time was fulfilled." 
της αναλημψεως (ις εως) gen. "[for him] to be taken up to heaven" - genitive is epexegetical and probably refers to the whole work of Christ in his death, resurrection and ascension, in much the same way as John's "lifting up" is wider than just the crucifixion. 
εστηρισεν (στηριζω) aor. "[Jesus] resolutely" a Hebraic phrase "to set one's face in a certain direction" means "resolved firmly”. 
του πορευεσθαι (πορευομαι) pres. inf. "set out [for Jerusalem]" - a genitive articular infinitive often used to express purpose or more generally, as here, end-goal. So, to set one's face is to achieve a certain goal, here a final trip to Jerusalem.
απεστειλεν (αποστελλω) aor. "he sent [messengers]" - this is not actually a mission to the Samaritans, but rather alludes to the role of the disciples as sent-ones. 
πορευθεντες (πορευομαι) aor. pas. part. "who went" εις κωμην Σαμαριτων "into a Samaritan village" - A Jew would not normally pass through Samaria heading to Jerusalem, so it begs the question why? This may foreshadow the coming worldwide mission, but more likely illustrates Jesus' urgent resolve to fulfill his destiny in Jerusalem so he takes the shortest possible route.
ως ετοιμασαι (ετοιμαζω) inf. "to get things ready" – an uncommon construction, ως with the infinitive, expresses purpose. Jesus sent the messengers ahead for the purpose of getting things ready

v53 ουκ εδεξαντο (δεχομαι) aor. mid. "the people did not welcome [him]" - this negative reaction may be toward the disciples as they made plans for Jesus' arrival.
οτι "becauseην πορευομενον (πορευομαι) pres. part. "he was heading" - a periphrastic imperfect construction emphasizing aspect; "because he was making for Jerusalem"- the implication is the villagers are not so much rejecting Jesus but rather reacting to another holier-than-thou Jewish rabbi who wants to get out of Samaria as quickly as possible so he isn't overly polluted by the experience. 
ιδοντες (οραω) aor. part. "when [the disciples James and John] saw this" a temporal clause.
ειπωμεν (ειπον) aor. subj. "[do you want] us to call [fire down ....]" - an allusion to 2 Kings 1:10, 12. The disciples have asked for an Elijah type judgement.
καταβηναι (καταβαινω) aor. inf. "down" with αναλωσαι, "destroy", forms an object clause expressing what the disciples should call on fire to do.

v55 στραθεις (στρεφω) aor. pas. part. "[but Jesus] turned" – an emphatic attendant circumstance participle expressing action – note Luke's use of the phrase "Jesus turned" to emphasize his engagement with someone or some group of people following him.
επετιμησεν (επιτιμαω) aor. "rebuked [them]" judgement will come to those who deserve it, but this is not the time for judgement, but for journey. The disciples are rebuked for a lack of perception.

επορευθησαν (πορευομαι) aor. pas. "they journeyed”.
v57 πορευομενων (πορευομαι) pres. part. "as they were walking" – begins a new section, so this is a seam in the test.  Luke is again underlining the journey to the cross.
ακολουθησω (ακολουθεω) fut. "I will follow σοι dat. pro. "you"
οπου εαν απερχη "wherever you go" - an indefinite locative clause which explains where the action of "I will be your disciple" is located, namely, "wherever you take me." 

v58 του ουρανου (ος) gen. "[birds] of heaven  
που + subj. interrogative particle where" with the subjunctive κλινη, "may lay", forms a dependent statement expressing, so "wherever he may lay his head". No response is recorded, and what response is Jesus looking for? It is usually understood Jesus is teaching would-be-disciples the cost of discipleship but such an interpretation rests on the assumption Jesus is always on about " suffering." But it is possible Jesus is just describing his own status in the world, not of those who would follow him. Jesus is the lowly one and the question is, are we willing to become the disciple of an unsuccessful man?
ακολουθει (ακολουθεω) pres. imp. "follow" Jesus does the inviting.
επιτρεψον (επιτρεπω) aor. imp. "[first] let [me]" – a real request - the father is possibly dying, which may "delay discipleship indefinitely", so the son is willing to accept Jesus' call, but he first seeks permission to fulfill his family responsibility and take charge of his father's burial.
απελθοντι (απερχομαι) dat. aor. part. "go" - having gone. Matthew uses an infinitive απελθειν at this point, producing two awkward coordinating infinitives, "allow me to go and to burry". Luke's use of a participle, instead of an infinitive, serves to introduce an object clause expressing what the man wishes Jesus to "allow", namely "to go." 
v60 αφες (αφιημι) aor. imp. "let [the dead]. The sense of the words "let the dead bury their own dead" is a matter of debate: i] Allow those in sheol to worry about each other; ii] "Let the spiritually dead bury their own"; iii] In more general terms it may mean something like, "don't get yourself worked up about the death of a relative, focus on the living. What's important is the proclamation of the gospel is to the living, for only they can hear it and respond to it." This doesn't mean that Jesus is telling him he can't go to his father's funeral, but rather, that he must get his priorities right. 
θαψαι (θαπτω) aor. inf. "bury
απελθων (απερχομαι) aor. part. "you go" participle is possibly attendant circumstance and therefore read as an imperative. 
διαγγελλε (διαγγελλω) pres. imp. "proclaim" - present tense implies continuation.
ετερος "another [said]" σοι dat. pro. "you" - ακολουθησω, "I will follow"
επιτρεψον (επιτρεπω) aor. imp. "[but first] let" μοι dat. pro. "me
αποταξασθαι (αποτασσω) aor. inf. "say good-by" - lit. give up. μοι dat. art. "[and say goodbye to my family]" - to the ones [in the house of me]. 
επιβαλων (επιβαλλω) aor. part. "[no one] who puts [his hands to the plow]" - a relative clauses; "who puts his hand ......"
βλεπων (βλεπω) aor. part. "looks [back]" - a potential disciple cannot have two minds. The present tense underlines this sense; "while still looking back." The proverb is often applied to believers who are pondering the "bright lights", or even now wandering off into them, but again, this interpretation reflects the tendency, within the Christian church, for guilt. Clearly, Jesus is calling on a potential disciple to decide to follow, or to go his own way. 
ευθετος adj. "[is] fit" – a person who is two minded cannot be trusted for the task. As with the man who wanted to bury his father, this man is similarly reminded of the urgent need for a clear decision.

τη βασιλεια/ (α) dat. "for service in the kingdom" - "is useless for the kingdom". A person in two minds does not possess the necessary aptitude required of a disciple with respect to the business of preaching the gospel.