Luke 14:25-35 | The Conditions of Discipleship part 02

The Book of the Son of Man

Sun 23July17

SM15877-42

Luke 14:25–35

02. Carry Your Cross (Luke 14:27-32)

The second demand of being a disciple of Jesus brings up an earlier command issued by Jesus, “Then He said to them all, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.” (Luke 9:23) But now we see that the disciples are told, “whoever does not bear his cross and come after Me cannot be My disciple.” (Luke 14:27)

Luke 14:27 “bear” Here to “carry” or “bear” the cross implies an ongoing situation.^[1] When the Roman Empire crucified a criminal or captive, the victim was often forced to carry his cross part of the way to the crucifixion site. Carrying his cross through the heart of the city was supposed to be a tacit admission that the Roman Empire was correct in the sentence of death imposed on him, an admission that Rome was right and he was wrong. So when Jesus enjoined His followers to carry their crosses and follow Him, He was referring to a public display before others that Jesus was right and that the disciples were following Him even to their deaths. This is exactly what the religious leaders refused to do.^[2] One bears his own cross only in preparation for his own crucifixion and death. Plutarch wrote, “every criminal condemned to death bears his cross on his back.” [Plutarch, “On the Delays of Divine Vengeance,” Moralia, 554 A/B].  The Moralia (Ancient Greek: Ἠθικά Ethika; loosely translated as “Morals” or “Matters relating to customs and mores”) of the 1st-century Greek scholar Plutarch of Chaeronea is an eclectic collection of 78 essays and transcribed speeches. They provide insights into Roman and Greek life, but often are also timeless observations in their own right.[3]

Here Jesus is talking to the disciples who have heard the Word, have left their family (Luke 14:26), and they understand what it costs to be a follower of Jesus. But as they journey towards Jerusalem, they are now beginning to experience persecution and rejection. This is something that they thought that they would ever experience in being a disciple of the Messiah, who they thought would conquer Rome and restore the nation of Israel. The Twelve in Luke 9:5 and the seventy (-two) in Luke 10:10-11 discovered that to bear the cross comes with many dangers in this life. Luke 9:23 and Luke 14:27 are the only times that the cross or crucifixion is mentioned in the Gospel outside of the accounts about the suffering of Jesus and His resurrection. Notice that both of these times it is in regards to the disciples carrying their crosses as followers of Jesus, and not in connection to the cross of Jesus. The command to carry your cross is applying the death sentence to your old way of life. This type of disciple corresponds to the seed (which is the Word of God in Luke 8:11) that “fell on rock; and as soon as it sprang up, it withered away because it lacked moisture.” (Luke 8:6) And as Jesus explained, these are the ones “who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away.” (Luke 8:13) So it would seem to be that the seed (which is the Word of God in Luke 8:11) that fell on rocky soil, started out well, but because the Word of God was not implanted in their souls (James 1:21), they had no foundation in the Scriptures and then when their faith was tested, their excitement wears off, and they start to give up. They then begin to lose interest in going to church (Proverbs 18:1; Hebrews 10:25) and in the Word of God. Converts swiftly made are quickly lost.[4]

Here in Luke 14:28–32 we see Jesus interrupts Himself about The Conditions of Discipleship to now speaking two parables that teach that discipleship must include planning and sacrifice.^[5]

01. Building a tower (Luke 14:28–30) The first parable is about a person wanting to build a tower.

Luke 14:28 “For which of you” Common sense teaches men not to begin any costly work without first seeing that they have wherewithal to finish. And he who does otherwise exposes himself to general ridicule.^[6]

Luke 14:28 “build a tower” (πυργον οἰκοδομησαι [purgon oikodomēsai]). A common metaphor, either a tower in the city wall like that by the Pool of Siloam (Luke 13:4) or a watchtower in a vineyard (Matthew 21:33) or a tower-shaped building for refuge or ornament as here. This parable of the rash builder has the lesson of counting the cost.^[7]

Luke 14:28 “sit down” (καθισας [kathisas]). Attitude of deliberation.^[8]

Luke 14:28 “count” psēphízō means “to reckon.” As the builder should count the cost before starting, so disciples should consider their resources. They must also consider the cost of their certain rejection of the required renunciation.^[9] (ψηφιζει [psēphizei]). Common verb in late writers, but only here and Revelation 13:18 in the N. T. The verb is from ψηφος [psēphos], a stone, which was used in voting and so counting. Calculate is from the Latin calculus, a pebble. To vote was to cast a pebble (τιθημι ψηφον [tithēmi psēphon]). Luke has Paul using “deposit a pebble” for casting his vote (Acts 26:10).^[10]

Luke 14:28 “the cost” (την δαπανην [tēn dapanēn]). Old and common word, but here only in the N. T. from δαπτω [daptō], to tear, consume, devour. Expense is something which eats up one’s resources.^[11]calculate the cost Luke 14:28. συνοψίζειν τὴν ποσότητα τῆς δ. estimate the amount of the expense^[12]

Luke 14:28-30 “whether he has enough to finish it—lest, after he has laid the foundation, and is not able to finish, all who see it begin to mock him, saying, ‘This man began to build and was not able to finish.’” Before a person begins to build, he should be sure he will be able to pay the full cost of the project. Jesus’ followers must also be sure they are willing to pay the full price of discipleship.^[13] If we are going to be disciples of Jesus, we need to count the cost and know that people will hate us, exclude us, revile us and even call us evil because we are disciples of Jesus (Luke 6:22; cf. Matthew 5:11). Peter writes about living as disciples of Jesus in a pagan society (1 Peter 2:11–3:22). In counting the cost, we should expect to be persecuted. But as Peter writes, if we receive harsh treatment because of our faults, that’s not persecution.

02. A king planning for battle (Luke 14:31–32) The second illustration concerned a king who went out to battle.

Luke 14:31 “consider” (βουλευσεται [bouleusetai]). Future middle indicative of old and common verb βουλευω [bouleuō], from βουλη [boulē], will, counsel. The middle means to take counsel with oneself, to deliberate, to ponder.^[14] The king should be willing to sacrifice a desired victory if he senses he is unable to win. This principle of sacrifice is also important in the realm of discipleship: one must be willing to give up everything for Jesus. The people who were following Jesus throughout the countryside of Israel had done that. They had given up possessions and employment, knowing that the message Jesus was proclaiming was the most important thing on earth.^[15]

Both of these parables have the same theme: that the disciple of Jesus must count the cost before beginning anything as important as taking on a huge building project or full-blown war.

Notice that the theme to sit down and count the cost is seen in both parables? For both the builder and the king must first sit down (Luke 14:28; Luke 14:31; “does not sit down first” οὐχὶ πρῶτον καθίσας) and decide if what they want to do is possible and wise to do.

The disciple who chooses to take up his cross means that he is crucified to the world, and the world to him (Galatians 6:11–15). The cross-bearing disciple loses the world and gains only the cross while in the world (Luke 9:23–25; Matthew 16:24–26; Mark 8:34–37). Just as a wise king will not rush off into war without sitting down and counting the cost, so too the wise disciple knows that in the battle against the rulers of the darkness of this age is not one that he can win by himself (Ephesians 6:10–18). The enemy is fierce and will not relent, and it may even cost them their life here on earth, “yes, the time is coming that whoever kills you will think that he offers God service. And these things they will do to you because they have not known the Father nor Me” (2 Corinthians 5:8; John 15:18–16:4). Here Jesus warns disciple the consequences of following Jesus on their ongoing pilgrimage towards the heavenly Jerusalem.

Both of these parables are a call to repentance and faith in the Messiah whose purpose is to go the earthly Jerusalem and eventually the cross (Matthew 1:21; Matthew 9:13; Matthew 18:11; Matthew 20:28; Mark 2:17; Luke 5:32; Luke 9:51; Luke 19:10; John 1:29; John 12:47; Acts 3:26; Romans 3:24–26; Romans 5:6; Romans 5:8–10; Hebrews 7:25; 1 Timothy 2:15; 1 John 3:5; 1 John 3:8; 1 John 4:9-10; Revelation 5:9).

03. Leave Your Possessions Behind (Luke 14:33-35)

Here we see the final requirement of discipleship, and that is to leave your possessions behind.

Luke 14:33 “not forsake” (οὐκ ἀποτασσεται [ouk apotassetai]). Old Greek word to set apart as in a military camp, then in the middle voice to separate oneself from, say good-bye to (Luke 9:61), to renounce, forsake, as here.^[16] In Luke 9:61, a would-be disciple asks to “take leave of” (to express a formal farewell, say farewell (to), take leave (of)^[17] BAGD, 1) his family; here Jesus uses the same verb as He instructs disciples to be prepared to “to renounce interest in something, renounce, give up”^[18] (BAGD, 2) their possessions, echoing Luke 12:33 and anticipating Luke18:22.^[19] Throughout Jesus’ teaching and training of the disciples, Jesus often reminded the disciples about the proper use of possessions, which Jesus will address again in Luke 18:22. Having a proper attitude towards possessions is key in the life of the disciple because possessing your possessions can easily turn into your possessions possessing you. This third requirement regarding possessions corresponds to the third kind of seed (which is the Word of God in Luke 8:11) that “fell among thorns, and the thorns sprang up with it and choked it” (Luke 8:7). These are the people who heard the Word of God (the seed Luke 8:11), but later on the Word of God (the seed Luke 8:11) was choked out of them because of the “cares, riches, and pleasures of life” (Luke 8:14).  The Greek noun used here that is translated as “pleasures” is (G2237) ἡδονῶν hedonon, the genitive, plural, feminine version of ἡδονή hēdŏnē from ἁνδάνω handanō sensual delight, lust, pleasure.^[20] This Greek word is where we get our English words “Hedonist” and “hedonism”. According to The New International Dictionary of New Testament Theology (TNIDNTT) the Greek word (G2237) ἡδονή hēdŏnē is found only five times (Luke 8:14; Titus 3:3; James 4:1; James 4:3; 2 Peter 3:13) in the New Testament and it is always given in a bad connotation. In all five times, (G2237) ἡδονή hēdŏnē is used of the gratification of the natural desire or sinful desires.[21] In Greek mythology, the Greek god Eros had a son named Hedone. The words eros and hedone are similar in meaning, for Eros was the god of erotic, selfish love. The ultimate Greek life was founded in the pursuit of self-pleasure, and was regarded as the highest goal when achieved by an individual. In this pursuit, it was socially acceptable to use various things and people to achieve the fulfillment of self-pleasure. This thought was carried over to their worship, because it was taught that all the sacrifices that people brought to the gods was needed to strengthen the gods for the betterment of man. Since the religious system encouraged this type of behavior, sexual and animal sacrifices were not seen as optional, but necessary to support the gods, and the personal pleasure involved was taught to improve the sacrificial offerings. So what you had was the belief that the life of the god was sustained by the sacrifices and worship of that god. For example, if you were a fisherman, and needed more fish, you would sacrifice to the god of the sea or of the fish so that you get better results. The early Christians refused to participate in these sacrifices, which caused others to think and believe that the Christians were the antagonistic reason as to why catastrophes were happening. Nowhere in Scripture do we see the Greek word eros used to describe God. In fact, the writers of the New Testament avoided the word eros completely! Instead they, under the inspiration of the Holy Spirit, chose a little used word for love, (G26) agape ἀγάπη to describe the self-sacrificing love of God, the noble word so common in the Gospels for the highest form of love.^[22](John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) and of God’s love for man (Romans 5:8; Ephesians 2:4; 2 Thessalonians 2:16). Those influenced by mysticism tend to navigate away from (G26) agape love into eros, and it starts to become uncannily romantic in its metaphors.

We see a perfect example of this in Ann Voskamp’s book, One Thousand Gifts, who either quotes or is influenced by authors like Henri Nouwen, Brennan Manning, Teresa of Avila, Brother Lawrence, Annie Dillard, and Dallas Willard.[23] She uses phrases like “the long embrace,” “the entering in,” “God as Husband in sacred wedlock, bound together, body and soul, fed by His body,” and “mystical love union” (213). I do not want these images in my head. This is not how scripture leads me to think of the Lord or of what it means to be “one in Christ,” which biblically is without carnal or erotic implications. She writes, in reference to herself and God, “It’s our making love” (216)…and she asks, “couldn’t I make love to God…to know Him the way Adam knew Eve” (217). However -- and this is a crucial point -- the way Adam “knew” Eve was sexually, and this is what is meant by the word for “knew” in that passage. One cannot simply equate the spiritual oneness and connection with God through Christ with a sexual union. They are not the same. “I want to be in God and God to be in me, to exchange love and blessings and caresses” (217), she writes, moving on to words like “interchange,” “intercourse (twice),” “disrobed,” and declaring how this intercourse is “the climax of joy” (217-218). Voskamp longs to “burn,” “flush of embarrassment up the face” and tells the reader that we are to “cohabit” with God (218). By the book’s final chapter Voskamp has realized that she still hasn’t put it all together, that something is still missing, and so, in her words, “I fly to Paris and discover how to make love to God.” (p. 201) This closing chapter, “The Joy of Intimacy,” is her discovery of God through something akin to sexual intimacy. In a chapter laden with intimate imagery she falls in love with God again, but this time hears him urging to respond. She wants more of him. And then at last she experiences some kind of spiritual climax, some understanding of what it means to fully live, of what it means to be one with Christ, to experience the deepest kind of union. “God makes love with grace upon grace, every moment a making of His love for us. [C]ouldn’t I make love to God, making every moment love for Him? To know Him the way Adam knew Eve. Spirit skin to spirit skin? (p 216)”[24] Many have defended Voskamp's erotic language about God by pointing to the Song of Solomon. However, there are three important differences. First, the Song of Solomon, as is true for all Scripture, was written under the inspiration of the Holy Spirit. Secondly, the Song depicts two human lovers, whereas Ann Voskamp places herself as a lover with God (or vice-versa). And thirdly, I would not be embarrassed to read any passage in the Song aloud to others, but I cannot say the same for Voskamp's book. This final reason is the acid test.

This last parable illustrates the difference between the real and the fake.

Luke 14:34–35 Jesus now summarizes His teaching on discipleship talking about salt. In the other two synoptic gospels, we see something similar in Matthew 5:13 in the Sermon on the Mount and in Mark 9:49-50. Dr. Luke’s record here highlights the value of genuine salt. Salt is critical in a world that lacks other means for preserving food. Food that tastes bad might be redeemed by seasoning with salt. If salt were to lose its ability to preserve and season food, it would be useless, for there is no way to restore these qualities to salt (Luke 14:34). It would lose its purpose and would not even be suitable for other uses such as enhancing the soil or aiding decomposition in a rubbish pile (Luke 14:35). It should be thrown out, like those who came to the final banquet of Abraham, Isaac, and Jacob without faith in Jesus as the Lord of the banquet (Luke 13:28).^[25] In the Sermon on the Mount, Jesus called the disciples “the salt of the earth” (Matthew 5:13) because they would be like salt in that they would create a thirst for greater information. But the pull from ones family while carrying the cross and the lack of willingness to give up ones possessions are all hindrances for the hearers from becoming believing disciples, thus making them like salt that has lost its flavor, making them “good for nothing but to be thrown out and trampled underfoot by men” (Matthew 5:13) “neither fit for the land nor for the dunghill, but men throw it out” (Luke 14:35). Those who have lost their flavor are like the first three groups of seed that fell on the road, the rocks and amongst the thorns, who after they heard the Word of God (the seed Luke 8:11), allowed the entanglements of life cause them to fall away. Jesus climaxed His teaching on discipleship by proclaiming that salt is good only as long as it contains the characteristics of saltiness. If it loses its saltiness, it has no value at all and is thrown out. The same is true of disciples. They must contain the characteristics of discipleship—planning and willing sacrifice—or they are of no value at all.^[26]

Luke 14:35 “He who has ears to hear, let him hear!” The verb, used here that is translated as “let him hear” is G191 ἀκουέτω (akouetō) and is the present, active, imperative, third person, singular version of ἀκούω (akŏuō), which should be translated as “had better listen!”^[27] So the translation could be, “He who has ears to hear, he better listen!” This was a common expression used by Jesus to listen and heed carefully (cf. Matthew 11:15; Matthew 13:9; Matthew 13:43; Mark 4:9; Mark 4:23; Luke 8:8; Luke 14:35).^[28]

The road to heaven leads through Calvary.^[29] The disciple who chooses to take up their cross to follow Jesus knows that they are to love Jesus more than their family, forsaking all for the glory of God, knowing that their reward will be in Heaven.

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^[1] Just, A. A., Jr. (1997). Luke 9:51–24:53 (p. 578). St. Louis: Concordia Publishing House.

^[2] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 243). Wheaton, IL: Victor Books.

[3] https://en.wikipedia.org/wiki/Moralia

[4] Maclaren, Alexander (2012-05-12). Expositions of Holy Scripture St. Luke (Kindle Locations 2797-2805).  . Kindle Edition.

^[5] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 243–244). Wheaton, IL: Victor Books.

^[6] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 2, p. 114). Oak Harbor, WA: Logos Research Systems, Inc.

^[7] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:28). Nashville, TN: Broadman Press.

^[8] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:28). Nashville, TN: Broadman Press.

^[9] Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 1342). Grand Rapids, MI: W.B. Eerdmans.

^[10] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:28). Nashville, TN: Broadman Press.

^[11] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:28). Nashville, TN: Broadman Press.

^[12] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 212). Chicago: University of Chicago Press.

^[13] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 243–244). Wheaton, IL: Victor Books.

^[14] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:31). Nashville, TN: Broadman Press.

^[15] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 243–244). Wheaton, IL: Victor Books.

^[16] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 14:33). Nashville, TN: Broadman Press.

^[17] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 123). Chicago: University of Chicago Press.

^[18] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 123). Chicago: University of Chicago Press.

^[19] Just, A. A., Jr. (1997). Luke 9:51–24:53 (pp. 578–579). St. Louis: Concordia Publishing House.

^[20] Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Vol. 1, p. 35). Bellingham, WA: Logos Bible Software.

[21] Vine, W.E.; Merrill F. Unger (1996-08-28). Vine's Complete Expository Dictionary of Old and New

Testament Words: With Topical Index (Kindle Locations 48348-48351). Thomas Nelson. Kindle Edition.

^[22] Robertson, A. T. (1933). Word Pictures in the New Testament (Jn 3:16). Nashville, TN: Broadman Press.

[23] https://www.challies.com/book-reviews/one-thousand-gifts

[24] https://www.challies.com/book-reviews/one-thousand-gifts

^[25] Just, A. A., Jr. (1997). Luke 9:51–24:53 (p. 583). St. Louis: Concordia Publishing House.

^[26] Martin, J. A. (1985). Luke. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 244). Wheaton, IL: Victor Books.

^[27] Biblical Studies Press. (2006). The NET Bible First Edition Notes (Lk 8:8). Biblical Studies Press.

^[28] Biblical Studies Press. (2006). The NET Bible First Edition Notes (Lk 8:8). Biblical Studies Press.

^[29] Just, A. A., Jr. (1997). Luke 9:51–24:53 (p. 583). St. Louis: Concordia Publishing House.