Lectionary Bible Studies and Sermons


Luke

The cost of discipleship. 14:24-35

[Seed logo] Introduction
      This passage serves as the fourth episode in a section dealing with the teachings of Messiah, a section which answers the question, "Who enters the kingdom?" 13:22-16:13. In reality, many don't enter the kingdom, 13:22-30. Jerusalem is rejected, 13:31-35, the invited guests (Jews) are rejected, 14:1-24, and now we find halfhearted disciples are rejected. Thankfully, in the next episode concerning the repentant sinner, 15:1-32, we learn the secret of entry into the kingdom of God. "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 passage
      v25. The "large crowds" following ("travelling with") Jesus clues us to the recipients of these hard sayings. This crowd of potential disciples must learn that they, as with the righteous Jews, are "unworthy servants".
      v26. This saying, and the following one, are paralleled in Matthew 10:37-38. "Hate" is used in the sense of subordinating our natural affections, even our own being, in commitment to Jesus. Just as the "righteous" Jew foolishly claims to obey the law, so a would-be disciple can foolishly claim to worthily follow Jesus. The radical demand of this saying serves to undermine any claim of wholehearted commitment to Jesus. The saying exposes us as "unworthy servants" in need of forgiveness, and so serves to prompt repentance.
      v27. The demand, "carry his cross", is a call for complete commitment to discipleship in the terms of Jesus' cross-bearing at Calvary. To "follow" (come after), implies servitude to a master. Here again we have an unconditional demand of discipleship which serves to remind us of our need for grace.
      v28-30. This parable, and the one following, are unique to Luke. A wise person would consider the "cost" of building a tower before commencing work. Similarly, a would-be disciple needs to consider the demands of discipleship.
      v31-33. A wise person would consider the "cost" of going to war before tackling an enemy who could easily overwhelm them. Faced with such an enemy, a wise person would sue for peace. The parable serves to remind a would-be disciple to consider the cost and if they can't "cut the mustard" then they will need to find another way to be at peace with God.
      v34-35. The disciple, whose commitment to Jesus is paltry (halfhearted, lukewarm, limited, faulty.....), will find themselves rejected and cast out like polluted (diluted) salt. Leeched salt is worthless salt, leaving a useless white powder, good for nothing. This saying serves to sum up the previous parables. These "crowds" are considering "the way", but need be reminded that the way is demanding. Are they of the "right stuff" to complete the journey? Jesus concludes with his favorite prompt to hear right. His words are a riddle and are only for those with ears to hear.

Impossible Discipleship
      Commentators on this passage tend to take one of two lines of interpretation. The more common approach is to regard Jesus' purpose (and of course that of Luke) as "awakening the halfhearted (lukewarm) follower (disciple) to the disastrous consequences of this kind of discipleship", Earle Ellis. If our commitment is lukewarm and our love of Jesus week and feeble, then we will find ourselves cast out like leeched salt. The warning is clear and so we had better pull our socks up or else.
      It is true that Jesus' "hard" words have the affect of shaking the "lukewarm" disciple. None of us want to end up like degraded salt thrown out on the garbage tip. So, if these words prompt us to rededicate our lives through faith in the renewing work of the Spirit, well and good. Mind you, even then we will always be "lukewarm", unworthy servants. Yet, it is unlikely that "awakening the halfhearted" is the purpose behind Jesus' words.
      For other commentators, the purpose of these "hard words" is to "dissuade the prospective Christian." The words serve to draw out the genuine seeker, the person more likely to go the distance. I remember a young friend working in Woolworths and asking to be considered for promotion. The next day he was made to serve on the sweets counter. After his humiliation, and without spitting the dummy, he was offered a traineeship. So, these hard words may serve to sort out the stayer from the superficial respondent.
      Jesus' hard words do indeed sift out the hearers, but not quite the way we would expect. This "knowledge of the secrets of the kingdom of heaven", Matt.13:11, is for "he who has ears to hear." Jesus' words sift out the broken and lost from the self-righteous. The gospel is for the "poor in spirit", "those who hunger and thirst for righteousness." Jesus' hard words proclaim our condition of loss, they remind us who we are - unworthy servants fit to be "thrown out". If we hear Jesus' words in the right way, they place us with the "publican" in the temple who beat his breast and cried, "Lord have mercy on me a sinner", for you see, there is no person alive who can achieve the dedication demanded by Jesus. If salvation is dependent on a totally dedicated cross-bearing discipleship that has said "good-by to the world", then we are lost and will need to find another way to gain God's eternal approval. Remember, when the "publican" cried out "Lord have mercy", he went home right with God.

Discussion
      1. Unless you "hate" you "cannot be my disciple." Can you "hate" with such dedication, and if not, how can you be protected from an end like saltless salt?
      2. Is lukewarm discipleship an acceptable path, and if not, what should we do about it?


Notes

Textual notes   Abbreviations,   Bibliography
 
      As noted in the sample sermon, interpretations of this passage 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. Both lines of interpretation have much to commend them, but the second seems to better reflect the text, so Leaney; Caird; "count the cost", Danker; possibly even challenging the potential disciple "to be prepared unquestionably to accept Christ's authority over everything", Gooding (if we're lucky we won't be asked to give up everything!!!). The majority of commentators opt for the first view, namely, that Jesus here 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.
      It is beyond me how anyone could read these words of Jesus and think that they could, even to a small degree, comply with them. I'm quite sure that if anyone in that "large crowd" put their hand up and offered to give it a go, Jesus would have loaded them up with a few more demands, just as he did with the rich young ruler. Jesus is not so much weeding out the genuine seeker by painting discipleship as a hard road to follow, nor is he detailing the cost of discipleship for half-hearted disciples, but rather he is again using the law to expose sin (here our inability to live a life totally dedicated to God and therefore serving as another confirmation of our state of loss before him) and thus the necessity of reliance on God's grace for salvation, rather than our works. Jesus' primary message is that those who would follow him can only claim right-standing in the sight of God on the basis of a total dedication to God, a willingness 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. Thankfully, there is another way to be right with God and that is 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, I hear someone suggest that, by implication, dedication to God is therefore unnecessary, in fact, "why not sin that grace may abound?" I will leave the answer to Paul.
      This passage, along with the parable of the great banquet, is often used to teach that entry into the kingdom of heaven is free, but the annual membership will cost us all that we have. There is a lesson to be learnt for the disciple in this passage, but it is not the danger of half-hearted discipleship, but rather the danger of a belief that we are anything other than 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. Salvation 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, 14:15-25, 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, understood Pauline theology, which theology Paul exegeted from the very tradition that Luke later arranged 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. We have all heard the words of Jesus and not acted on them; like foolish men we have built our house on sand, and great will be the fall of it, Matt.7:26, 27.

v25
      "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.

v26
      ei + ind. "if" - Introducing a conditional sentence, 1st class, where the condition is assumed to be true.
      ou misei (misew) "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 disciple.

v27
      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, let the disciple take up the position of a man who has an "attitude of self denial which regards his (its) 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.

v28
      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 + part. "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.
      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?"

v29
      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 meaning of "is not able."
      arxwntai (arcw) aor. subj. "will" - may begin. The subjunctive in this hina / 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.

v30
      legonteV (legw) pres. part. "saying" - Attendant circumstance participle expressing action accompanying the main verb "ridicule".
      oJti "-" - Here introducing 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.

v31
      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, compare. 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 epexegetic, clarifying the substantive "able / strong / possible."

v32
      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? OK, George Bush would, but 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 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. How about repentance? "Father, I have sinned against heaven and against you. I am no longer worthy to be called your son", 15:21.
      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.

v33
      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.
      uJparcousin (uJparcw) pres. part. "everything" - 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.

v34
      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 the hidden meaning. Read on and the secret is revealed, or for those who were in 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. 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.

v35
      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.
      akouein (akouw) pres. inf. "to hear" - The infinitive is verbal, probably final, expressing purpose, "he who has ears in order to hear.


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