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."

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.

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.

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?