Luke

14:25-35

The teachings of Messiah, 9:51-19:44

4. Who enters the kingdom? 13:22-16:13

iv] Half-hearted discipleship - saltless salt

In the previous episodes Jesus has been interacting with religious Israel, but now he turns his attention to those who would claim / want to follow him. He tells those who "were travelling with him" that there are costs to discipleship, v26-27. The need to assess these costs is illustrated in two teaching parables: building a tower, 28-30; going to war, v31-32. Finally, the full cost of discipleship, with regard worldly possessions, v33, and the consequences of failure, v34, is outlined.

This passage serves as the fourth episode in a section dealing with the teachings of Messiah, a section where Jesus answers the question, "Who enters the kingdom?" 13:22-16:13. What we learn is that there are not many who enter the kingdom, 13:22-30, for Jerusalem is rejected, 13:31-35, the invited guests (religious Israel) are rejected, 14:1-24, and even halfhearted disciples are rejected, v24-35. In the next episode concerning the repentant sinner, 15:1-32, we learn that although many are rejected, entry into the kingdom of God is not beyond anyone - "there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent."

The interpretation of this passage is notoriously difficult, particularly with regard Jesus' utopian ethic. Interpretations tend to focus on either a warning against half-hearted discipleship, or a prompt to the potential convert that they should first consider the cost of discipleship before making any decisions. Both lines of interpretation have much to commend them. The majority of commentators opt for the first view, namely that Jesus at this point describes "conditions of discipleship" for the purpose of addressing half-hearted discipleship, so Ellis, Stein, Fitzmyer, Tinsley, Johnson, Bock, Plummer. "Half hearted discipleship can expect only judgment", Marshall; we may accept the invitation, but "renunciation" is also a necessary requirement for salvation, Creed; the cost of following Jesus is "everything", Black, "otherwise they will be disciples in name but not in reality", Nolland. The second option, namely that Jesus is warning potential believers to "count the cost", Danker, is not as widely accepted, but see Leaney, Caird, and also Gooding, "be prepared unquestionably to accept Christ's authority over everything."

There is no doubt that Jesus' words identify the cost of discipleship, a cost that should be considered by any person taking up the way. Yet. it would be impossible for any believer to comply with these words of Jesus. In fact, if anyone had suggested they were able to comply, Jesus would have loaded them up with a few more demands, just as he did with the rich young ruler. The primary function of Jesus' words serve not so much to weed out the genuine seeker by painting discipleship as a hard road to follow, nor to warn against half-hearted discipleship, but rather to expose sin. Jesus uses the ideal of dedicated service to God to expose our inability to offer such service. Jesus is again reminding his disciples / potential disciples of their state of loss before God and thus their need for divine grace.

Jesus states that total dedication to God is required of those who would stand with the messiah and with him enter the kingdom; they must be willing to "give up everything." The disciple who under-performs will be dumped like saltless salt. So, the seeker needs to consider whether they have it in them or not. Of course, none of us have such dedication in us, even for a moment. And thus we are reminded of that other way to be right with God, the way of repentance, and let it be known, it is a joy to God when a sinner repents, 15:1-7. Inevitably, the repentant sinner stands approved before God on the basis of Christ's dedication, under his cross, which grace we appropriate through faith.

Following the logic of this argument, it is possible to suggest that, by implication, dedication to God is therefore quite unnecessary, in fact, " why not continue in sin in order that grace may abound? By no means! How can we who died to sin go on living in it?" Rom.6:1-2.

So, an approach to this passage which teaches that entry into the kingdom of heaven is free, but the annual membership will cost us all that we have, misses the point. There is a lesson to be learnt for the disciple in this passage, but it is not so much the danger of half-hearted discipleship, but rather the danger of a belief that we are anything but half-hearted. A disciple who believes that they can maintain and/or progress their standing before God on the basis of their own dedication to God, will need to demonstrate a dedication comparable with Christ's. Faced with this reality we can only but recognize that not only do we become a Christian by grace through faith, but we go on in the Christian life, by grace through faith and not by works of the law. Right-standing before God, yesterday, today and tomorrow, is a free gift and is without conditions.

It is worth noting that Luke places this passage, and passages like it, in the context of gospel episodes that focus on God's unmerited grace. Thus, the message of this passage, namely, "none are righteous, no not one", is led by a free invitation to the heavenly banquet, 14:15-24, and is followed by the good news that repentance is what prompts God's joyous mercy, 15:1-32. The Pauline proposition that "the law was put in charge to lead us to Christ that we might be justified by faith", Gal.3:24, is clearly operative in Luke's contextual arrangement of the gospel tradition. Luke, as Paul's biographer, understands Pauline theology, which theology Paul exegeted from the very tradition that Luke later arranges in his gospel. Obviously, Paul's understanding that the law primarily serves to expose sin, is more likely to come from the teachings of Jesus than second temple Judaism. The gospel tradition reveals that Jesus constantly used the law, not to teach ethics, but to expose the extent of human sin and thus the need for divine mercy. We have all heard the words of Jesus and not acted on them; like foolish men and women we have built our house on sand, and great will be the fall of it, Matt.7:26, 27 - unless, of course, we can find someone who has built their house on a solid foundation and is willing to invite us in before the terrible day is upon us.

"While Jesus was travelling toward Jerusalem, people flocked to him."

strafeiV (strefw) aor. part. "turning" - having turned. Attendant circumstance participle, identifying action accompanying the main verb "said". "He turned and spoke to them", NJB.

ei + ind. "if" - Introducing a conditional sentence, 1st class, where the condition is assumed to be true, "if, as is the case, .... then ...."

ou misei (misew) pres. "does not hate" - The present tense expresses duration, "continues to hate." A command to "hate" one's parents seems unduly harsh and is often weakened by commentators, usually by arguing for a Semitic hyperbole which simply expresses that one is more important than the other, "love less", Stein; "and does not love his father and mother less than me." On the other hand, it is more likely that Jesus is indeed expressing the sense "dislike strongly", possibly even taking the Hebrew sense of "abandon", reject totally the filial ties with one's parents, and this to illustrate the impossible dedication demanded of someone who would follow him.

eti te kai "yes, even [his own life]" - and in addition. Just in case we hadn't understood the level of dedication demanded.

thn yuchn eJautou "his own life" - the life of himself. In the sense of his own being, "yes, and himself too", Barclay.

ou dunatai (dunamai) pres. pas. ind. "he cannot" - he is not able. Introducing the apodosis of the conditional sentence, not classical Gk., but standard NT. practice.

einai pres. inf. "be [my disciple]" - to be. The infinitive of the verb to-be is complementary, completing the sense of the main verb "not able." Without 100% dedication a person cannot claim the status of a disciple.

o{stiV pro. "and anyone who" - whosoever. Serving to introduce an indefinite relative clause.

ou bastazei (bastazw) pres. "does not carry [his cross]" - does not bear as a burden. Present tense again expressing durative action, "whoever is not bearing and coming after me", Bock. Note, Matthew refers to taking up the cross rather than carrying. The image is of discipleship in terms of cross-bearing, as of a prisoner carrying his cross for execution, so possibly a willingness to suffer persecution, although more likely with a metaphorical sense, ie. let the disciple take up the position of a man who has an "attitude of self denial which regards his life in this world as already finished", Marshall.

ercetai opisw mou "follow me" - comes after me. In the sense of follow Christ along the path of self denial.

The two short illustrative parables support the contention that there is no point following Jesus without first recognizing the cost demanded of a disciple, namely, everything. If we can't pay the full price, then there is no point starting out on the journey, unless, of course, there is someone who will pay the price for us! As is the case of these type of parables, they are not allegories, eg. a comparison with God who will, unlike mere humans, realize his kingdom, is an unlikely interpretation, cf. Hunzinger.

gar "suppose" - for, because. A potential disciple must be willing to accept total self-denial (v27); "for which of you ......", Moffatt.

tiV ex uJmwn "one of you" - which of you. With a conditional participle. This question-form expects a negative answer, "which of you here ....?", NJB; negation = none of us would be so silly as to not first sit down and calculate if we can complete the building project.

qelwn pres. part. "wants" - wanting. The participle is adjectival, limiting "you", "one of you who wants to build a tower."

oikodomhsai (oikodomew) aor. inf. "to build" - The infinitive is complementary, completing the verbal sense of the participle "wanting".

purgon (oV) "a tower" - Probably a watch tower, but possibly any farm building.

ei + ind. "if" - Here introducing an indirect question. Gk. "having first sat down [and] calculated the expense (then asks himself the question) will he not have [the wherewithal] for completion?"

iJna mhpote + subj. "for if" - lest. Forming a strongly negated purpose (final) clause; the person plans the project lest everyone begins to ridicule him. "In case", Barrett.

qentoV (tiqhmi) aor. part. gen. "he lays" - having laid. Genitive absolute participle, best treated as forming a temporal clause; "in case, when he has laid the foundations", Barrett.

mh iscuontoV (iscuw) pres. part. gen. "is not able" - not being able. Genitive absolute participle, probably forming a causal clause; "then is unable to finish the building", Moffatt.

ektelesai (ektelew) aor. inf. "to finish" - to bring to completion. Complementary infinitive, completing the sense of the negated verb "is not able."

arxwntai (arcw) aor. subj. "will" - may begin. The subjunctive in the iJna / purpose clause.

empaizein (empaizw) pres. inf. "ridicule" - [may begin] to ridicule, mock, make fun of, taunt [on/with him]. The infinitive is complementary, complementing the sense of the verb "may begin". "Everyone who sees it will begin to jeer at him", Phillips.

legonteV (legw) pres. part. "saying" - Attendant circumstance participle expressing action accompanying the main verb "ridicule".

oJti "-" - Here introducing a dependant statement, direct speech.

ou|toV oJ anqrwpoV "this fellow" - this man. This construction usually expresses derision.

oikodomein (oikodomew) pres. inf. "[began] to build" - The infinitive is complementary, completing the sense of the verb "began".

ektelesai (ektelew) aor. inf. "[was not able] to finish" - The infinitive is again complementary. "'this man' they will say 'began to build and couldn't finish the job'", Barclay.

h] tiV + part "or suppose" - or what. As with the first parable, introducing a conditional sentence in the form of a rhetorical question expecting a negative answer; "or again, what king ....?, NJB; obviously no king would be so stupid as to go to war without first making sure he can win.

poreuomenoV (poreuomai) pres. part. "is about to go [to war]" - going [to engage]. The participle is conditional, serving as the indicative finite verb in the protasis of the conditional clause, modified by an infinitive of means clarifying the action of the participle, although it may be adverbial, possibly temporal, as NIV, possibly manner, "contemplating going", Barclay. "Or what king sets out to fight against another king ...?", Moffatt.

sumbalein (sumballw) aor. inf. "-" - to engage, throw together [into battle, war]. The infinitive expresses purpose, "in order to engage in battle." Probably in coming together with other combatants for the purpose of engaging in war, so "to wage war", TNT.

ouci kaqisaV (kaqizw) aor. part. "will he not [first] sit down [and consider]" - not having sat down. Introducing a question where a positive answer is expected. Attendant circumstance participle and so best translated as a finite verb joined to the main verb "will consider / confer / deliberate / decide" by "and", as NIV.

uJpanthsai (uJpantaw) aor. inf. "[he is able] ..... to oppose" - to meet, oppose, confront in battle. The infinitive is complementary / epexegetic, clarifying the substantive "able / strong / possible."

Both parables offered scenarios which any sane person would reject. Who would be so foolish as to set out on a building project, or undertake a war, without first gauging whether success is possible? Under normal circumstances no sensible person would. Using the second parable, an alternate strategy is now proposed, namely, consider the cost, and if it is not possible to complete the project / win the war, then accept the reality of the situation and devise an alternate course of action. If we assess that we are unable to meet the criteria of discipleship, namely, "give up everything", then obviously we will need to come up with an alternate course of action if we are to be at peace with God.

ei de mh ge "if he is not able" - and if indeed not. Serving as the protasis of a conditional sentence, 1st class, with the verbs missing, "and if indeed [he determines] [he is] not [able to defeat the one coming against him with twenty thousand]." "If he cannot", TNT.

aposteilaV (apostellw) aor. part. "he will send [a delegation]" - having sent [an ambassador]. Another attendant circumstance participle accompanying the action of the verb "being [far away]" and so translated as a finite verb, so NIV.

ontoV (eimi) pres. part. gen. "while" - being. Historic present. The genitive absolute participle of the verb to-be forming a temporal clause; "when the other is still at a distance", Moffatt; "while the other king is still a long way off", CEV.

ouJtwV oun "in the same way" - so in like manner. Together the words express a contrast and result flowing from v32. In like manner, those who would be a disciple need to assess whether they can "give up everything." "So in the same way", NJB.

ouk apatassetai (apotassw) pres. "does not give up [everything]" - does not renounce, forsake, set aside [all his possessions]. The present tense is durative. "Only the man who says goodbye to all his possessions", Phillips.

toiV ... uJparcousin (uJparcw) pres. part. "everything" - the things existing. The participle is obviously serving as a substantive, "possessions / everything one has." "The good's one has at one's disposal / worldly wealth", Nolland.

In the final two verses, the image of "flat", degraded, polluted salt, is used to illustrate the end awaiting those who cannot make the grade in the cross-bearing discipleship department; it's the garbage tip / judgment! Jesus concludes with his riddle formula. Like the kingdom parables, the mystery of the gospel is hidden in Jesus' words and only the seeker can find its meaning. Read on and the secret is revealed, or for the seekers the crowd that day, a quite word with Jesus on the side is called for. For the rest, Jesus' words will remain a riddle, Matt.13:10-17.

oun "-" - Probably here serving a linkage role only, and therefore left untranslated, so NIV.

ean + subj. "if" - Introducing a conditional sentence, 3rd class, where the condition has a possibility of being realized, "if, as maybe the case, ... then ..." Formed as a rhetorical question.

mwranqh/ (mwrainw) aor. subj. pas. "loses its saltiness" - should become tasteless. Lit. "make foolish", so "becomes insipid", Nolland; "tasteless", Marshall; "lose strength", TH.

artuqhsetai (artuw) fut. "be made salty again" - [with what] will it be seasoned, equipped, made ready. "If salt loses its flavor, what can restore it?" Phillips.

kopian (a) "the manure pile" - rubbish tip, manure pile. "Manure-heap", Barclay; "dung-hill", Moffatt; possibly "no good as manure", Phillips; "it is neither directly, nor indirectly, useful as manure", Grundman/TH.

oJ ecwn (ecw) "he who has" - the having. The participle functions as a substantive.

akouein (akouw) pres. inf. "to hear" - The infinitive is verbal, probably final, expressing purpose, "he who has ears in order to hear.

Luke Introduction

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