Lucas 14
Steven Cole · Citado em PreceptAustin
Lucas 14
Cole - This put them in a bind. If they said that healing is permitted, they conceded His point and they raised problems about their traditions, which had added to the Law of Moses. If they said that healing is not permitted, they came across as uncaring. Besides, if they had invited this man to be there, it cast questions on their motives for them to say, “No, healing is not permitted.” So they kept silent. (Jesus the Confronter) John
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Cole says "Jesus was very confrontational! If you hang out with Him for very long, you’ll find that He confronts your sin. He does it out of love for a good reason: Jesus confronts our sin so that we will inherit rewards for all eternity." (Jesus the Confronter)
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Cole writes that "The key to developing biblical humility is in the phrase, in the presence of the Lord (Jas 4:10). Only those with hardened hearts could be proud in the presence of the Lord! The holy angels in His presence cover their faces (Isa 6:2). When Isaiah had his vision of the Lord, he was undone—personally shattered—and immediately aware of his own sinfulness (Isa. 6:5). When God portrayed the wonders of creation before Job, he had no further arguments against God. Instead, he said (Job 42:6), “I retract, and I repent in dust and ashes.” When the apostle John, who formerly had rested his head on Jesus’ chest, saw Him in His glory on the Isle of Patmos, he fell at His feet as a dead man (Rev 1:17-note). (Sermon) Self-centeredness brings misery, A proud heart brings much pain; But those with true humility Have lasting peace to gain. —Sper Pastor Phil Newton offers this insight on why one would humble themselves in God's presence - "Humble yourselves in the presence of the Lord, and He will exalt you." Why is this so? Consider the many times we see humility taking place in Scripture. It seems that there is a pattern of God's people recognizing the Lord's presence or something of His attributes, and then the response is humility (e.g., Isaiah 6:1-4, 5, Joshua 5:14-15, David, Moses, Peter, John). (1) They caught a glimpse of God, as they had never had before; they saw and experienced something of the divine character before them. (2) Consequently, each responded by seeing his own weakness, unworthiness, and helplessness (cf Mt 5:3-note). This is the very opposite of the pastor from another generation of whom it was said he could "strut sitting down." So, think upon the Lord; get a clear view of your own selfishness with time, money, conversation, and interests; acknowledge God's worth above all. (Sermon) Richard DeHaan, wrote an excellent little book on 1 Peter, in which he gave this test of true humility describing First, the test of precedence "Do you feel badly when others are honored, because they outshine you?" Second, he noted that then comes the test of sincerity "All too often, people say things about themselves to sound humble, when they really are not." Third, the test of criticism: "Do you react unfavorably when someone points out your shortcomings?" If you gave yourself a perfect score on this test, you failed the test of humility (from Richard DeHaan, Good News for Bad Times). Archibald Alexander once said that "Humility is to the Christian what ballast is to the ship; it keeps him in his proper position and regulates all his thoughts and feelings."
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Cole - The more we grow in grace, the more we will grow in humility. Biblical humility is the recognition that everything good that we are and have comes as an undeserved gift from God. As Paul put it to the Corinthians, “And what do you have that you did not receive? But if you did receive it, why do you boast as if you had not received it?” (1 Cor. 4:7). Biblical humility is a recognition that apart from Christ, I can do nothing (John 15:5), and so I do not trust in myself, but in the Lord. Biblical humility is always accompanied by a growing awareness of the depths of my own sinfulness, along with a growing appreciation for the abundant grace of God shown to me in Christ. The psalmist put it, “If You, Lord, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, that You may be feared” (Ps. 130:3-4). As the pioneer missionary, William Carey, had inscribed on his tombstone, “A wretched, poor and helpless worm, on Thy kind arms I fall.” Biblical humility runs completely counter to the predominant self-esteem teaching that has flooded the church. We are being told that at the root of our problems is the fact that we do not think highly enough of ourselves. For example, I have a brochure from a well-known Christian treatment program. It has glowing endorsements from several well-known Christian leaders. The brochure explains, “Part of [our] success is found in the unique ability to target and resolve problems of low self-esteem. At the core of all emotional problems and addictive disorders is low self-worth. It is never the only problem; but it is so major an issue that, if not dealt with adequately, one is kept from experiencing lasting, positive results.” Contrast that with John Calvin, who wrote (The Institutes of the Christian Religion [Westminster], 2:1:2): Here, then, is what God’s truth requires us to seek in examining ourselves: it requires the kind of knowledge that will strip us of all confidence in our own ability, deprive us of all occasion for boasting, and lead us to submission.... I am quite aware how much more pleasing is that principle which invites us to weigh our good traits rather than to look upon our miserable want and dishonor, which ought to overwhelm us with shame. There is, indeed, nothing that man’s nature seeks more eagerly than to be flattered.... For since blind self-love is innate in all mortals, they are most freely persuaded that nothing inheres in themselves that deserves to be considered hateful. Thus even with no outside support the utterly vain opinion generally obtains credence that man is abundantly sufficient of himself to lead a good and blessed life. But if any take a more modest attitude and concede something to God, so as not to appear to claim everything for themselves, they so divide the credit that the chief basis for boasting and confidence remains in themselves. Nothing pleases man more than the sort of alluring talk that tickles the pride that itches in his very marrow. Therefore, in nearly every age, when anyone publicly extolled human nature in most favorable terms, he was listened to with applause. He goes on to say that those who assent to such teaching are deceived and are driven to utter ruin. Throughout The Institutes and his other writings, Calvin extols humility as the chief virtue and pride as the main vice of the human race. It is amazing to me how we could have gotten so far off base in our day (and I used to teach it myself!) when Scripture so thoroughly confronts our pride and continually calls us to humble ourselves before God and others. (Jesus the Confronter) Lowell
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Cole has an excellent summary of Lk 14:26-35 - Jesus first lays out two of the costs of discipleship (Lu 14:26-27); then, He gives two parables (Lu 14:28-32) that make the same overall point, namely, that a person must give careful consideration to the cost before he rashly jumps into it. (ED: SO MUCH FOR "EASY BELIEVISM!") Then He states a third cost of discipleship (Lu 14:33). He then (Lu 14:34-35) gives an illustration about salt to illustrate the cost of not truly following Him. He concludes by warning, “He who has ears to hear, let him hear.” (ED: LORD GOD, GIVE ALL OF US EARS TO HEAR THIS TRUTH. AMEN!) (The Cost of Discipleship) Gene Brooks - Hate here is used in the sense of decisive rejection of competing claims to one’s allegiance. We must understand the Lord’s use of hate in terms of Jewish hyperbole (Remember the Lord says we must love even our enemies (Matt 5:44; Luke 6:27, 35). The words “love” and “hate” can express emotion, but Jesus is using them to express the will as in God’s use of Jacob and Esau in Mal 1:2-3 and Rom 9:13. God chose Jacob. He had set Esau, the firstborn, aside. To love is to choose or to submit to. To hate is to set aside or refuse to submit to. Bob
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Cole - True ministry out of Christian love serves and gives without thought of return. It isn’t manipulative, serving for what you can get out of it. As Christians, we should serve others out of love for God and others. To go Jesus’ way, you have to have your focus on eternity, not on the rewards of this life. You have to believe that God “is a rewarder of those who seek Him” (Heb. 11:6). Often there are many blessings that come back on you in this life when you serve the Lord. But, often there are not any visible rewards here and now. You serve and no one notices. You give to help a needy person and you get ripped off, and the person never even says, “Thanks.” One test of whether your motives are right in your service for Christ is, “Are you hurt when you don’t get the recognition you think you deserve?” (WOE!) Another test is, “What is your attitude toward the poor and the hurting?” If you’re only willing to serve those who can pay you back or who might later be able to advance your cause, you’re using people, not loving them. Jesus confronts our motives for service. Any selfish motives in serving Christ are sin. Jesus the Confronter Darrell Bock - Unlike much of ancient culture, Jesus urges that reciprocity not be a factor in deciding whom to invite (Marshall 1978: 584). Hospitality is generosity when no motive exists besides. (See Luke Baker Exegetical Commentary) Mattoon - He instructed them to invite those who were poor, maimed, lame, and blind. By doing this, they would show they were not controlled by a spirit of repayment, that their giving was unselfish, and their love was genuine. The Lord is trying to get us to examine our motives of service and doing things for others. Is it for self-glory or for God's glory? Are we seeking to be seen of others? Are we trying to gain something down the road? One day our motives will be revealed. (Treasures from the Scriptures) Brian Bell - We should examine the motives behind all our generosity: . [1] A man may give from a sense of duty.. [2] A man may give purely from motives of self-interest. But not if he invites someone who can’t ever invite him to his next feast! {i.e. can’t reciprocate} [3] A man may give in order to feel superior. The Rabbis had a saying that the best kind of giving was when the giver did not know to whom he was giving, and when the receiver did not know from whom he was receiving. [4] A man may give because he cannot help it. That is the only real way to give. God gave because He so loved the world—and so must we. How much better to reach out in love to those who no one knows but God. You can be paid back in this life or the next! Paul alludes to this by giving us a "motive check" in First Corinthians Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God. (1 Cor 4:5) Comment - "Judge nothing before the time", for all such judgment must be premature and faulty, partial and inconclusive, invalid and illegal. The "time" is when the Lord comes and sets up His Judgment Seat. In view of this "time", all human verdicts must be prejudice. Then the Lord will bring into the light the hidden things of darkness, those deep inner springs that lurked unseen, things of which we were not aware, and will make manifest the counsels of the heart, those secret desires and motives which were concealed but were the basis of decision and action. Then everything will be "named and open". Then each shall receive the praise that is his due from God, the only praise that really matters, the only judgment that possesses true value. (What the Bible teaches – 1 and 2 Corinthians) (Ed: The truth this verse prompts me to pray Ps 139:23-24 frequently!) Poor (4434) ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Classical Greek used the ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Ptochos describes not simply honest poverty, and the struggle of the laboring man to make ends meet but also describes abject poverty, which has literally nothing and which is in imminent danger of real starvation. Crippled (376)(anaperos from aná = up, or used as a distributive + pērós =maimed, disabled in a limb) means crippled, maimed, mutilated. Gilbrant - Only Luke used this term in the New Testament. Although adjectival in form, anapēros functions as a noun in the Third Gospel (14:13, 21). In the Parable of the Great Banquet the man giving the banquet instructed his servants to invite the “poor, the maimed, the lame, the blind,” because none of the invited guests would come. Such action on the part of the man is reminiscent of Jesus who proclaimed the gospel to those in desperate circumstances: help for the poor, freedom for the prisoners, and recovery of sight to the blind (cf. Luke 4:18; Luke 7:22). Outside of the New Testament it occurs in the Septuagint (e.g., Tobit 14:2; 2 Maccabees 8:24) as well as in secular sources. Anaperos - Lk. 14:13; Lk. 14:21 Lame (5560)(cholos) is an adjective that describes a physical “disability that involves the imperfect function of the lower limbs” (Louw-Nida). It is used in the NT primarily to describe those who are literally crippled in the feet or legs (Acts 3.2, 11, 14:8, Mt 11:5, 15:30-31, 21:14, Lk 7:22, Jn 5:3) or deprived of one foot, maimed (Mt 18.8, Mk 9:45). Cholos is used once in a figurative sense to describe spiritual weakness in Heb 12:13 (cf Lxx use in 1 Ki 18:21) where the limb that is lame denotes those wavering between two opinions within the Christian community. Gilbrant - This adjective is used in both the Septuagint and the New Testament to designate the group of people who suffer such afflictions, usually grouped together with “the blind” and other handicapped groups. Since the Law forbade the full cultic participation of people who were physically impaired, the healing of such people and their consequent reintegration into society was symbolic of the glories of the coming kingdom of God in both the Old and New Testaments (cf. Matthew 11:4-6 and Isaiah 35:5,6 which is alluded to there). (Complete Biblical Library) Cholos in NT - 14x in 14v - Mt. 11:5; 15:30-31; 18:8; 21:14; Mk. 9:45; Lk. 7:22; 14:13,21; Jn. 5:3; Acts 3:2; 8:7; 14:8; Heb. 12:13 Cholos in Septuagint - 11x in 11v - Lev. 21:18; Deut. 15:21; 2 Sam. 5:6,8; 9:13; 19:26; Job 29:15; Isa. 33:23; 35:6; Mal. 1:8,13; Blind (5185)(tuphlos from tuphlóo = envelop with smoke, be unable to see clearly) can refer to literal blindness as here in Luke 14:13 (cf Mt 9:27, 28; 11:5; 12:22; Lk 7:21, 22; Jn 9:1, 2, 3.; Acts 13:11 Lv 19:14; Job 29:15) but more often the NT uses tuphlos to describe spiritual blindness. Figuratively the picture is of one's mind as blind, ignorant, stupid, slow of understanding, being unable to understand, incapable of comprehending (see Mt 15:14; 23:16, 17, 19, 24, 26; Lk 4:18; Jn 9:39,40,41; Ro 2:19; 2Pe 1:9; Rev 3:17; Isa 42:16,18,19; 43:8) This sense speaks of both mental and spiritual blindness, often the result of self-deception so that one is unable to understand (spiritual truth). The Greek writers used tuphlos to describe those who were "mentally blind". A New Tradition When you give a feast, invite the poor, the maimed, the lame, the blind. —Luke 14:13 In the United States, Thanksgiving is traditionally a day of feasting with family. But changing circumstances may lead us to rethink our holiday traditions. It happened to Sharon Randall during a year in which her mother died, her father-in-law had to be moved to a rest home, and her husband was undergoing treatment for cancer. As the Thanksgiving holiday drew near, the Randall family decided it was time for a new approach. So instead of preparing a feast just for themselves, they invited people outside their family circle to join them. The next year they expanded the guest list even more. “If your family has changed and you need a new tradition,” says Sharon, “look around. You’re not alone. Invite someone to join you for Thanksgiving. Or volunteer to help serve at a church or shelter or community dinner.” Just a "cup of cold water" was given in His name, But the soul of the giver was never the same! For he found that when giving was done with a zest, Both the heart of the giver and taker were blest. —Anon. Life takes on new meaning when we give ourselves to others. Luke 14:14 and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous." KJV Luke 14:14 And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. NET Luke 14:14 Then you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous." CSB Luke 14:14 And you will be blessed, because they cannot repay you; for you will be repaid at the resurrection of the righteous." ESV Luke 14:14 and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just." NIV Luke 14:14 and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous." NLT Luke 14:14 Then at the resurrection of the righteous, God will reward you for inviting those who could not repay you." NRS Luke 14:14 And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous." for you will be repaid Pr 19:17; Mt 6:4; 10:41,42; 25:34-40; Phil 4:18,19 at the resurrection of the righteous Lk 20:35,36; Da 12:2,3; Jn 5:29; Acts 24:15 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:1-14 Jesus the Confronter - Steven Cole Luke 14:7-14 Humbling the Exalted--Exalting the Humble - John MacArthur Related Passages: Proverbs 19:17-Bridges' note One who is gracious to a poor man lends to the LORD, And He will repay him for his good deed. THE PROMISE OF FUTURE BLESSING And you will be (prophetic promise) blessed (makarios), since they do not have the means to repay (antapodidomi) you - The point is that you "gave" expecting nothing in return. God notes and approves of such generosity. You gave with pure motives, motives of compassion and love for your fellow man. These are God-like attributes. And God honors selfless graciousness. While they do not have the means to repay, God does and God will repay! Note that "be blessed" is the "Divine Passive" indicating it is God Who will repay.
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Cole - Have you ever had dinner with a famous person? If so, you probably paid dearly for the privilege ($1,000 a plate to have dinner with the President) or you knew someone who got you in the door. Or, perhaps you were privileged to know the famous person yourself. But in any case, dining with a famous person is not something for the masses. Only a few get that privilege. Today I want to tell you how you all can have dinner with Jesus. You would think that everyone would jump at that opportunity, but as we will see, many turn down the invitation. When I say, “have dinner with Jesus,” I am using a metaphor of the joys and delights of being with Him in His kingdom, dining at the Messianic banquet that He provides throughout all eternity. The Book of Revelation refers to it as the marriage supper of the Lamb (Rev. 19:9) and makes it clear that you will want to be there. Jesus Himself referred to it in Luke 13:28-29, where He said that people from all corners of the earth will dine with Abraham, Isaac, and Jacob in the kingdom, but many who assumed that they would be included will be cast out. I want to show you how you can be sure that there will be a place at the table with your name on it. The unstated question that lies behind our text is, “What sort of person will be in the kingdom of God?” The Jewish leaders assumed, “People just like us will be in the kingdom, of course: good Jews who keep the Law of Moses, who follow the traditions of the elders, who keep themselves from ceremonial defilement.” If you had asked them, “What sort of people will be excluded from the kingdom?” they would have responded, “Gentile dogs, the immoral, the greedy, dishonest tax collectors-those kinds of scum will not be in the kingdom.” But Jesus yanks the rug out from under their self-righteous assumptions by telling a parable. To catch the full flavor of this parable, you must understand the setting. Jesus was eating in the home of one of the leaders of the Pharisees on the Sabbath. They were watching Jesus carefully to catch Him in some violation of their Sabbath laws (Lk 14:1). They believed that to heal someone was work and therefore not permitted on the Sabbath. They probably planted this man with dropsy right in front of Jesus to trap Him. Jesus was not your typical, “polite” dinner guest who went out of His way not to offend anyone. So, He defied the Pharisees by healing the man (Lk 14:1-7). Next, Jesus watched as these proud men picked out the places of honor for themselves at the table. Then He delivered a pointed message about humility, which must have humiliated the guests (Lk 14:7-11). Finally, as if the tension were not great enough already, the Lord told the host that he had invited the wrong guests! He said, “You should have invited the poor, the crippled, the lame, and the blind instead of all these friends, relatives, and rich neighbors who can return the favor” (Lk 14:12-14)! At this point you could have sliced the atmosphere with a knife! At the end of Jesus’ rebuke (Lk 14:14), He mentions the resurrection of the righteous. To break the tension and to try to sound spiritual, one of the guests exclaims, “Blessed is everyone who shall eat bread in the kingdom of God!” (Lk 14:15). He probably thought that both Jesus and all the guests could agree with this pious comment. Everyone around the table probably nodded in agreement and said to one another, “Amen! It will be wonderful when we’re all there, won’t it!” Perhaps there was some nervous laughter. But Jesus wasn’t one to pass up opportunities! He was quick and ready to correct wrong ideas in the spiritual realm. And so He told this parable about the great dinner to correct this man, who wrongly was assuming that he and all of his cronies would be present at that banquet due to the fact that they were Jews, and not just any Jews, but Pharisees. They saw themselves a few notches above the common Jewish people, and not even in the same league with pagan Gentiles. Jesus shows them that many of them would not be in the kingdom because they were refusing the Lord’s invitation. To their great surprise, many whom they assumed would not be there would in fact be there because they responded to the invitation. The last would be first and the first last (Lk 13:30). The answer to the question, “Who will be at God’s banquet in the kingdom?” is, those who respond personally to the invitation. To have dinner with Jesus in His kingdom, you must respond personally to His invitation. (How to Have Dinner With Jesus) Luke 14:16 But He said to him, "A man was giving a big dinner, and he invited many; KJV Luke 14:16 Then said he unto him, A certain man made a great supper, and bade many: A man was giving a big dinner Pr 9:1,2; Isa 25:6,7; Jer 31:12-14; Zech 10:7; Mt 22:2-14 he invited many Song 5:1; Isa 55:1-7; Mark 16:15,16; Rev 3:20; 22:17 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:15-24 How to Have Dinner With Jesus - Steven Cole Luke 14:15-24 An Invitation to God's Great Banquet - John MacArthur What is the meaning of the Parable of the Great Banquet (Luke 14:15-24)? Luke 14:16-24 The Excuses - Indifference to the Heavenly Life - Edward C Mitchell - from The Parables of the NT Spiritually Unfolded A GREAT BANQUET WITH MANY INVITED But - term of contrast - Jesus is not refuting the fact that there will blessing for those who will eat in the Kingdom of God (those who are saved by grace through faith), but uses this statement to lead into a parable which will contradict how the Jews like this man thought one could gain entrance into the Kingdom of God. As alluded to in the notes on Lk 14:15, this man (almost certainly a Pharisee), was so deceived that he (like all the Pharisees) thought they were assured of a place at the banquet table in the Messianic kingdom. So Jesus now tells them a story in parable fashion to show that they were gravely mistaken and in danger of missing the blessed banquet and entering a Christ-less eternity. MacDonald entitles this section (Lk 14:15-24) the "Parable of Excuses" and notes "wonderful as it may be to eat bread in the kingdom of God, the sad fact is that many of those who are invited make all kinds of foolish excuses for their failure to accept." (Believer's Bible Commentary)
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Cole applies this second invitation to God's invitation through His messenger, John the Baptist writing "When the dinner hour came, God sent His messenger, John the Baptist (Mal 3:1-note), to say, “Everything is ready now.” But the Jewish leaders made excuses and did not come. So the Lord expanded the invitation to the “outcasts” of Israel. The Pharisees despised these people as “born entirely in sin” (John 9:34). Many of the prostitutes, tax collectors and other notorious sinners responded to God’s invitation and were following Jesus. This proud Pharisee who invited Jesus to dinner would never have thought of extending his invitation to these outcasts (Lk 14:13), but Jesus is telling him that God’s invitation includes those whom the proud Pharisees had rejected. (Lk 14:21) But there was still room at the master’s table (Lk 14:22). And so the invitation goes still wider, outside the “city limits” of Judaism, to the Gentiles who are out in the highways and along the hedges (Lk 14:23). At His great banquet the Lord will have a great multitude which no one can count from every nation and tribe and people and tongue (Rev. 7:9). God’s invitation is a broad invitation! It includes every person from every race, no matter whether his or her background is very religious or completely pagan. We commit a great error when we make the church an exclusive club for the religiously inclined. Have you ever looked at someone and thought, “That person would not be interested in the gospel because he lives a very ungodly life”? Or, you see someone who looks like he belongs to a motorcycle gang and you think, “That person doesn’t look like a good candidate for a Christian!” Or perhaps we see a person whose attire identifies her as a Hindu or a Muslim. We think, “She has her own religion and way of life. The gospel is not for her.” Whenever we think like that (and we all have), we’re limiting God’s broad invitation of the gospel. His gospel will transform every sinner from every background who will believe in the Lord Jesus Christ. To every person on this planet the Lord says, “Come, for everything is ready now.” (How to Have Dinner With Jesus) Slave (servant) (1401) See doulos. (contrast the parable in Mt 22:3, 4 where the king sent out not one but many slaves) This is the man's personal servant conveying the invitation. It was common in such upper-class meals to send servants to call guests to come to the table. "This custom made perfect sense in a time frame of no telephones, watches, or assured timing for preparation of a huge meal. So the second invitation helped everyone to know exactly when to come." (Life Application Bible Commentary) Ready (2092) (hetoimos from an old noun heteos = fitness) means ready, prepared, in a state of readiness. Luke's uses of hetoimos - Lk. 12:40-note; Lk. 14:17; Lk. 22:33; Acts 23:15; Acts 23:21. The English word "ready" means completely prepared or in condition for immediate use! Inherent in this word is a sense of urgency. My mother used to yell at me when I delayed to come to supper "You had better come now while everything is still hot!" I usually responded. Rod Mattoon writes that "God's invitations to man have been constant throughout history. 1. The Invitation for the Removal of Sin Isaiah 1:18— Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 2. The Invitation to Refresh Your Soul Isaiah 55:1— Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. 3. The Invitation to find Rest for your Soul Matthew 11:28— Come unto me, all ye that labour and are heavy laden, and I will give you rest. 4. The Invitation to Receive the Savior Revelation 3:20— Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. (Treasures from the Scriptures) Illustration - At Christmas one year a pastor hoped to illustrate God’s free salvation. He pointed to a beautiful Christmas poinsettia setting on the platform, wrapped in red cellophane with a ribbon, and said, “Whoever wants this gorgeous flower may have it. All you have to do is take it.” He waited, but no one came forward to get it. Finally, a mother timidly raised her hand and said, “I’ll take it.” “Great, it’s yours,” said the pastor. But then the woman nudged her son and said, “Go get it for me.” The pastor said, “No, whoever wants this plant must come and get it personally. You can’t send a substitute.” The woman shook her head, unwilling to risk embarrassment. She wouldn’t go get it for herself. The pastor waited, pointing to this beautiful plant that would make a fine decoration in any home. It was free for the taking, but no one was coming up to get it. Someone snickered, “What’s the catch?” “No catch,” said the pastor. “It’s totally free.” A college student asked, “Is it glued to the platform?” Everyone laughed. “No,” the pastor said, “it’s not glued to the platform. It’s just setting there, free for the taking.” A teenage girl asked, “Can I take it after the service?” The pastor was tempted to give in, but he thought of the verse, “Today is the day of salvation,” and shook his head: “You must come and get it now.” He was just beginning to wish that he had never started the whole thing when a woman he had never seen before stood up in the back. Quickly, as if she were afraid that she would change her mind, she strode to the front and picked up the plant. “I’ll take it,” she said. After she had gone back to her seat, the pastor launched into his message on Romans 6:23, that the gift of God is eternal life, free to all who will receive it. After the service, when most of the people had gone home, the woman who had claimed the poinsettia came up to the platform where the pastor was picking up his Bible to leave. “Here!” She held out her hand. “This flower is too pretty to just take home for free. I couldn’t do that with a clear conscience.” The pastor looked down at the crumpled paper the woman had stuffed into his hand. It was a ten dollar bill. (Adapted from “Leadership,” Spring, 1990, p. 125.) Friends, you can’t stuff the ten dollar bill of your good works into God’s hand to pay for His salvation banquet. He provides it all, totally free to you, but at great expense to Himself. Human nature is so inclined to boast in good works that when you tell people the good news about Jesus, you must take pains to make it clear that God’s invitation is free and only free. (Steven Cole) Luke 14:18 "But they all alike began to make excuses. The first one said to him, 'I have bought a piece of land and I need to go out and look at it; please consider me excused.' KJV Luke 14:18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. But they all alike began to make excuses Lk 20:4,5; Isa 28:12,13; 29:11,12; Jer 5:4,5; 6:10,16,17; Mt 22:5,6; Jn 1:11; 5:40; Acts 13:45,46; 18:5,6; 28:25-27 I have bought a piece of land and I need to go out and look at it Lk 8:14; 17:26-31; 18:24; Mt 24:38,39; 1 Ti 6:9,10; 2 Ti 4:4,10; Heb 12:16; 1 Jn 2:15,16 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:15-24 How to Have Dinner With Jesus - Steven Cole Luke 14:15-24 An Invitation to God's Great Banquet - John MacArthur What is the meaning of the Parable of the Great Banquet (Luke 14:15-24)? Luke 14:18 - Excuses - R A Torrey Luke 14:15-24 The Great Supper - Hampton Keathley ALL HAVE EXCUSES LEADING TO EXCLUSION! But they all alike began to make excuses (paraiteomai) - But introduces a sad contrast. All invited but all turning down the invitation. ALL means ALL without exception and this to implies that there were not just three because earlier we see many were invited (Lk 14:17), but here we see that "ALL" of that many refused! Unbelievable! And without exception they ALL gave weak, even dumb excuses. Making excuses is equivalent to refusing the invitation. And keep in mind that this wasn't a small dinner they were turning down, but was a "big dinner!" The expectation of the reception by those invited to such a dinner would have been that most would want to attend. Instead ALL made the choice to refuse to come! Surely we can see in the wonderful invitation to this "big dinner" the Lord's invitation of the "Good News" and the tragic personal choice of refusing His invitation! This reminds me John's sad commentary declaring that Jesus "came to His own (ISRAEL), and those who were His own (ABSOLUTELY) did not receive Him." (John 1:11+). Bock - Since the eschatological banquet is the object of the allusion, Jesus is making the point that other concerns get in the way of deciding for Jesus and sharing the hope of the eschaton. Such excuses are lame, even insulting, in light of the occasion and their previous willingness to come. (See Luke: Baker Exegetical Commentary)
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Cole - The interesting thing is that none of these excuses was sinful, in and of itself. There is nothing wrong with buying land or animals (or machinery) to work the land. The Bible commends enterprise and hard work. There is nothing wrong with marriage and the love of family. The Bible commands us to love our families. But the point is, things that are legitimate in their rightful place can be wrong if they hinder us from getting right with God. It is not just gross, flagrant sins that keep people out of God’s kingdom. Good things wrongly emphasized will do the trick just as well. If a person gets wrongfully caught up with these otherwise good things, he can invent all sorts of excuses for not accepting the Lord’s invitation to His dinner. There may be someone here who is so caught up with your possessions or your leisure pursuits or your career that you are neglecting your soul. Perhaps you are single and longing for a mate and you would consider marrying even a non-Christian, because you think he or she would bring you fulfillment and happiness. You would put momentary pleasure above the eternal pleasure of dinner with Jesus. You’re saying, “Lord, I can’t come to Your dinner because I have married a wife.” To allow anything to cause you to refuse or put off accepting God’s offer of salvation is a foolish decision. (How to Have Dinner With Jesus)
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Cole - The striking thing is that everyone who accepted the invitation could have come up with seemingly legitimate excuses for not coming. The poor man could say, “I don’t have anything decent to wear to such a feast.” The crippled man could say, “I can’t get anyone to carry me there.” The blind could say, “I can’t see to find my way.” The lame could say, “It hurts me too much to walk on my bad leg.” Those along the highways and hedges, the street people, could say, “I haven’t had a bath in days and my clothes are dirty and ragged. I can’t come.” But they all accepted the offer because the servant convinced them that they were welcome and they clearly knew their own need; they were hungry. They believed the offer and they responded personally to it in spite of the potential excuses they each could have come up with. The servant didn’t run a background check on all these people before he invited them to the feast. Their background didn’t matter. He didn’t find out their nationality. He didn’t ask about their religious background or whether they even had one. He didn’t get a promise that they would behave and show proper manners at the dinner table. The invitation was not based on anything in the recipients; it was based totally on the goodness and bounty of the host. All that these people had to do was recognize their hunger, believe that the offer was true, and say, “Yes, I’ll come.” When they came, they found that the feast was far better than they had ever expected or imagined. (How to Have Dinner With Jesus) Crawford has an interesting note on the master said to the slave...go out...compel them - The reader will now see why we have insisted on the distinction between the many servants and the one Servant. Servants can warn, entreat, persuade, win, point to the Saviour and urge men to accept Him, but they cannot compel a sinner to come to Christ. It is very possible to use coercion to compel people to do things against their will, but it is not possible for men to compel their fellows to come to Christ against their will. But does the Holy Spirit compel sinners to come against their will? No, but by His awakening and convicting power He makes them willing and anxious to flee from the wrath to come (John 16:8-11). We must never read into the word "compel" (anankazō) the thought of "irresistible grace". The Spirit does not use force, but He does constrain sinners to come, in spite of their reluctance, urging them by His patient strivings. However the ultimate responsibility for rejection lies at the door of the sinner; he can still refuse the invitation, and perish in his folly. The NT use of anankazō in all of its nine occurrences (Matt 14:22; Mark 6:45; Luke 14:23; Acts 26:11; 28:19; 2 Cor 12:11; Gal 2:3, 14; 6:12) show that it means "to put constraint upon (from anankē, necessity), to constrain by threat, entreaty, force or persuasion" (W. E. Vine, NT Words, p. 219). (What the Bible Teaches - Luke) Compel (force) (315)(anagkazo from anagke - compelling need requiring immediate action, a pressing situation) refers to an inner or an outward compulsion (coercion) for someone to act in a certain manner (Gal 2:3, 14, 6:12, Acts 26:11), and to do so with a sense of urgency (as a pressing necessity). Anagkazo conveys the idea of to urge strongly in Mt 14:23. It conveys the idea of an inward feeling of obligation in Acts 28:19. This word was used in surgery of force to reduce dislocations, etc. (Liddell-Scott). Anagkazo is the same verb used in Mt 14:22 where Jesus made His disciples get into a boat, in Acts 26:11 of Paul’s attempts before his conversion to force Christians to blaspheme, in Acts 28:19 of Paul's being forced to appeal to Caesar, and in Gal 2:3 of Titus not being compelled to be circumcised. May be filled (1072) gemizo means filling a vessel with a solid object. To "put something into an object to the extent of its capacity (the procedure of filling)" (BDAG). To fill an object with something (Jn 2.7). Passive voice, be filled, become full (Mk 4.37) Gilbrant - In classical Greek this verb was used by Aeschylus (early Fifth Century B.C.) and carried the meaning of “loading,” or “lading” or “freighting.” The -izō suffix conveys the sense of the act of loading, or making something full. An object or vessel is literally filled with a physical substance. Thucydides (7.53) reported ships filled with fagots and pinewood while Xenophon (Historia Graece 6.2.25) recorded the loading of transports with slaves and captured property. Gemizō carries the meaning of a material object being placed on a ship, in a vessel, etc. Plēroō (3997), in comparison, can mean “to fill” and also “to fulfill a duty, perform a task, bring to completion.” (Complete Biblical Library) ILLUSTRATION OF COMPELLED - This parable was the text of the last sermon D.L. Moody preached, “Excuses.” (Read Part 1 and Part 2) It was given on November 23, 1899 in the Civic Auditorium in Kansas City, and Moody was a sick man as he preached. “I must have souls in Kansas City,” he told the students at his school in Chicago. “Never, never have I wanted so much to lead men and women to Christ as I do this time!” There was a throbbing in his chest, and he had to hold to the organ to keep from falling, but Moody bravely preached the Gospel; and some fifty people responded to trust Christ. The next day, Moody left for home, and a month later he died. Up to the very end, Moody was “compelling them to come in.” ILLUSTRATION - Mattoon illustrates the urgency of taking advantage of the opportunity - In 1973, Gary Kildall wrote the first popular operating system for personal computers, named CP/M. According to writer Phillip Fiorini, IBM approached Gary in 1980 about developing the operating system for IBM personal computers. But Kildall snubbed IBM officials at a crucial meeting, according to another author, Paul Carroll. The day IBM came calling, he chose to fly his new airplane. The frustrated IBM executives turned instead to a man named Bill Gates, founder of a small software company called Microsoft, and his operating system named MS-DOS. The rest is history. In 2010, Bill Gates was worth more than 53 billion dollars. Of Mr. Kildall, who has since died, author Paul Carroll says, "He was a smart guy who didn't realize how big the operating system market would become." He missed a huge opportunity. In a similar way, people often don't realize how big God's kingdom will become someday. God is calling with the offer of a lifetime (Treasures from the Scriptures) Bring Them In! Read: Matthew 22:1-10 Compel them to come in, that my house may be filled. —Luke 14:23 Some Christians have gotten the idea that if they erect a beautiful building, put up a sign, and place an ad in the newspaper, the unsaved will flock to church. But it just doesn’t work that way. There’s an impelling go in the gospel that makes us responsible for our friends and neighbors. We must reach out to lost sinners and bring them in. In D. L. Moody’s day, it was a common practice for people to rent a church pew. One Sunday morning, 19-year-old Moody marched down the aisle with a motley crew of society’s outcasts trailing behind him. He had rented four pews and was determined to fill them with those who were spiritually needy. Having taken the Savior’s “Go” personally (Mt. 28:19), he literally “went out into the highways and gathered together . . . both bad and good” (22:10). Don’t make the mistake of believing that Jesus’ command to go applies only to missionaries in faraway places. All of God’s children are to share the good news of salvation. What a tragedy it would be if our own neighbors never heard the gospel because we never told them! Who'll go and help this Shepherd kind, Help Him the wandering ones to find? Who'll bring the lost ones to the fold Where they'll be sheltered from the cold? —Thomas We must go to sinners if we expect sinners to come to the Savior. Luke 14:24 'For I tell you, none of those men who were invited shall taste of my dinner.'" KJV Luke 14:24 For I say unto you, That none of those men which were bidden shall taste of my supper. NET Luke 14:24 For I tell you, not one of those individuals who were invited will taste my banquet!'" CSB Luke 14:24 For I tell you, not one of those men who were invited will enjoy my banquet! '" ESV Luke 14:24 For I tell you, none of those men who were invited shall taste my banquet.'" NIV Luke 14:24 I tell you, not one of those men who were invited will get a taste of my banquet.' " NLT Luke 14:24 For none of those I first invited will get even the smallest taste of my banquet.'" NRS Luke 14:24 For I tell you, none of those who were invited will taste my dinner.'" Pr 1:24-32; Mt 21:43; 22:8; 23:38,39; Jn 3:19,36; 8:21,24; Acts 13:46; Heb 12:25,26 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:15-24 How to Have Dinner With Jesus - Steven Cole Luke 14:15-24 An Invitation to God's Great Banquet - John MacArthur What is the meaning of the Parable of the Great Banquet (Luke 14:15-24)? SHUT OUT OF THE GREAT BANQUET For (gar) I tell you none (oudeis absolutely not one) of those men who were invited shall taste of my dinner.- For is a term of explanation which introduces Jesus summary conclusion of this parable for the religious folk seated at the table that day. The phrase I tell you was Jesus' way of directly applying to His audience what He was getting ready to say. Just try to imagine what went through their minds, especially as He spoke these final words. This is a frightening conclusion from the Master. These men were invited to the meal, but now they are excluded by virtue of their refusal. I tell you is frequent in the Gospels, most commonly in Luke - Matt. 2:13; Matt. 10:27; Matt. 11:9; Matt. 12:36; Matt. 21:27; Matt. 26:64; Mk. 11:33; Lk. 11:8; Lk. 11:51; Lk. 12:5; Lk. 12:27; Lk. 12:51; Lk. 13:3; Lk. 13:5; Lk. 13:24; Lk. 13:27; Lk. 14:24; Lk. 15:7; Lk. 15:10; Lk. 17:34; Lk. 18:8; Lk. 18:14; Lk. 19:26; Lk. 19:40; Lk. 20:8; Lk. 22:37; Lk. 22:67; Jn. 3:12; Jn. 16:7 Bock adds that "Jesus commonly ends his parables and teaching with a personal note (Luke 11:8; 15:7, 10; 16:9; 18:8, 14; 19:26). Those originally invited to the feast will not be present. If the host is speaking, the allusion is the refusal to send food from the banquet to them. Even this favor will not be performed (Marshall 1978: 591; Derrett 1970: 126–55, esp. 141; Neh. 8:10–12). If Jesus is speaking, then the point is simply that the leadership missed an opportunity to sit at the table of God’s blessing, even though it appeared that they were at the head of the line. They rejected their opportunity, so appearances are deceiving. Under either view, the point is that those who seemed to be in line will miss out, and others who do not seem even close at the time of initial promise will end up at the meal." (See Luke Baker Exegetical Commentary)
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Cole - One of the main hindrances that will keep you from having dinner with Jesus is that you are so full of your own goodness that you won’t acknowledge your need for His banquet. Your pride will make you say, “I’ll bring the salad and dessert.” But the Lord says, “No, I provide it all. You just come.” Imagine a multimillionaire who sends his servant out in his limousine to the poorest section of town. The servant tells the chauffeur to stop by a bum in ragged clothes. He gets out and asks, “Would you like to come to a feast at my master’s mansion? We’ll take you. Please, get in.” The guy on the street eyes the servant warily and asks, “What’s the catch?” “There’s no catch; my master is a kind and generous man. He has prepared a meal like you wouldn’t believe. Won’t you come?” “I haven’t had a bath in days. I haven’t washed my clothes in weeks, and these rags are all I own. I would feel out of place at a mansion.” “There will be many others there just like you. The food is on the table and the dinner is about to begin. Just come as you are.” It sounds too good to be true, doesn’t it? It is good, but it’s also true, according to Jesus. The main catch is, you have to see and admit that you are that needy bum. Spiritually, you have nothing to commend yourself to God. Salvation is not based on anything in you. In fact, it is offered freely in spite of you. It is all of God’s free grace, not at all of your works, lest anyone should boast. Jesus is saying to each person, no matter how great your sins, “Come, for I have prepared everything for you to be saved from God’s judgment and to dine with Me for all eternity.” Will you say, “Yes, Lord. I’ll come!” Jesus seemed to ignore “politeness” at times to jar people out of their spiritual complacency. Should we do likewise? How?. If no one can come to Christ without the Father’s drawing him (John 6:44) should we appeal to lost people to come? Why?. How can we know if a person’s excuse for not receiving Christ is genuine or a smokescreen? Jesus says, “Compel them to come in.” To what extent can we use persuasiveness or “sales techniques” in evangelism? (How to Have Dinner With Jesus) MacArthur offers an interesting explanation of Jesus' parable - The head of the household represents God, Who issued the invitation; the banquet represents salvation in His eternal kingdom; the pre-invited guests are Israel (and Gentile proselytes); the first invitation was delivered by the Old Testament prophets (cf. Ro 9:4–5). The guests initially said yes to God’s invitation; they accepted the Old Testament revelation that they were God’s chosen people, and would therefore enter the kingdom (even though they rejected and murdered the prophets; cf. Lk 13:34). At the dinner hour, which Jesus called the “favorable year of the Lord” (Luke 4:19), the second invitation was delivered by John (Mt 3:2) and Jesus (Mt 4:17). Everything was ready. But like the fictional guests in Jesus’ illustration, those invited refused to attend. They had no interest in the banquet of God if Jesus Christ was the door to the banquet hall (cf Jn 10:9). They were not interested in Him, or His message. When He presented the true Gospel of salvation, they sought to kill Him (Mt. 26:59; Mk 14:1; Jn 11:53). And like the guests in the illustration, they offered foolish excuses. Two of those excuses had involved material possessions, the third a relationship. Both of those types of excuses have been offered throughout history by those who are more interested in the things of the world than God’s invitation to salvation. For that reason Jesus warned, “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple … So then, none of you can be My disciple who does not give up all his own possessions” (Luke 14:26, 33). Like the guests in the illustration, Israel said yes to God’s original invitation, and no to the second invitation; they said yes to God’s promises, but no to His Son. Uninterested, indifferent, and self-satisfied, they clung tightly to the deceitfulness of riches and the cares of this world (Lk 8:14; cf. Mt. 13:22; Mk 4:18–19) and missed God’s heavenly banquet. As a result, God was angry with them and abandoned them to judgment, leaving their house to them desolate (Lk 13:35). Spiritual judgment comes on all unbelievers at death. Physical judgment fell on that generation in A.D. 70 when the Romans massacred tens of thousands of Jews and destroyed the temple. Judgment continues to fall on all who reject God’s invitation to salvation in Jesus and thus dishonor His Son. In Jn 3:36 John the Baptist warned, “He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.”...Instead of experiencing God as gracious host, those who reject His invitation to the heavenly banquet will one day face Him as sovereign judge and forever be shut out of His heaven (Rev. 20:10–15). (See Luke Commentary) Luke 14:25 Now large crowds were going along with Him; and He turned and said to them, KJV Luke 14:25 And there went great multitudes with him: and he turned, and said unto them, NET Luke 14:25 Now large crowds were accompanying Jesus, and turning to them he said, CSB Luke 14:25 Now great crowds were traveling with Him. So He turned and said to them: ESV Luke 14:25 Now great crowds accompanied him, and he turned and said to them, NIV Luke 14:25 Large crowds were traveling with Jesus, and turning to them he said: NLT Luke 14:25 A large crowd was following Jesus. He turned around and said to them, NRS Luke 14:25 Now large crowds were traveling with him; and he turned and said to them, Lk 12:1; Jn 6:24-27 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:25-27 The Extreme Nature of True Discipleship, Part 1 - John MacArthur Luke 14:25-35 The Extreme Nature of True Discipleship, Part 2 - John MacArthur Luke 14 Should a Christian Hate His Family? - John MacArthur Luke 14:25-35 The Cost of Discipleship - Steven Cole Luke 14:25-35 The Cost of Discipleshp 1 - Steven Lawson - Listen at your own risk! You will be challenged! Luke 14:25-35 The Cost of Discipleshp 1 - Steven Lawson - Listen at your own risk! You will be challenged! Related Passages: Matthew 6:24 “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth. John 12:25 “He who loves his life loses it, and he who hates his life in this world will keep it to life eternal. FACE TO FACE CONFRONTATION OF CROWD Now large crowds were going along with Him and He turned and said to them - Now marks a new topic or transition. Recall that His journey to Calvary began with resolution back in Lk 9:51+ (really it began before the foundation of the world!). Beginning in Lk 4:37 the "report about Him was spreading into every locality in the surrounding district" which would explain the increasing crowds. While many Jews drew near to follow Jesus, Jesus knew their hearts were far away from Him. Yes, there were the true 11 disciples, probably the 70 other disciples, and some who were very interested by not yet committed and then there were those who were not all prepared for commitment to Jesus as Lord. They were all going along with Him "enjoying the ride" (so speak), but His next words will test whether they were truly devoted to Him. Jesus sought not great crowds, but great hearts, hearts that were reflective of true disciples, genuine believers in Him. While one might think Jesus would soften His message given the size of the crowds, instead He begins to declare the high cost of discipleship. The last time Jesus "turned" was in Lk 9:55 (cf Mt 16:23) and rebuked His disciples, for He knew that that was not the time for judgment (context - Lk 9:54). One can picture the crowds following Jesus like sheep follow a shepherd, but then all of a sudden Jesus does an about face and confronts the multitudes with some of the most sobering statements in the Gospels. He is turning dramatically to get their attention because what He is getting ready to say is radical teaching about the meaning of true conversion. Earlier Luke had recorded a similar call by Jesus describing the high cost of discipleship: And He was saying to them all, “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. 24“For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it. (Luke 9:23-24) Robert Stein - The conditions of discipleship that follow were not addressed to believers in order to make them apostles but to the crowds. They are therefore conditions for salvation, not conditions for Christians to become a spiritual elite or to reach a new level in their Christian lives. (See Luke: An Exegetical and Theological Exposition) J C Ryle on the large crowds - The conduct of our Lord on this occasion stands out in strong contrast to that of many ministers of the Gospel, in the present day. The temptation to admit people to full communion, and endorse and approve them as true Christians, before they have given evidence of decided grace, is very strong. The inclination to set before young enquirers the joys and comforts of the Gospel, without any proportionate exhibition of the cross and the fight, requires constant watching against. The close imitation of our Lord’s conduct in this passage would probably greatly lessen the number of our communicants. But it may be doubted whether we should not gain in quality what we lost in quantity, and whether we should not be freed from many of those disgraceful backslidings, and gross inconsistencies, which so often now-a-days bring discredit on religion. It may be laid down as a general rule that communicants cheaply admitted are worth little, and that to call people Christians upon lower terms than those which our Lord sets forth, in the long run does more harm than good. Gary Inrig - There is a phrase that rings through the passage three times and makes the Lord’s message unmistakably clear: “he cannot be My disciple … [he] cannot be My disciple … [he] cannot be My disciple.” Rather than actively recruiting supporters for His program, the Savior seems to be effectively discouraging followers. Since He clearly desires people to commit their lives to Him, His motivation must be to enlist intelligent, realistic devotion. The context in which Luke places this story clarifies the Lord’s motivation. What immediately precedes is the parable of the great banquet, a story that celebrates the free grace of God. The gospel banquet is for all who will accept the invitation. Immediately following Lk 14:25-35 are the three parables of seeking, which describe God’s joy in calling the unworthy and the lost. There could be no clearer reminder that salvation is by grace through faith. It is not reserved for those who meet certain conditions, but is for any who will trust in Christ. However, there are people whose relationship to Jesus is one of attachment without commitment. Luke tells us that “large crowds were traveling with Jesus.” Physically, these people are on their way to Jerusalem in Jesus’ entourage. But there is a suggestion that they are merely “going along” with Him spiritually as well. They certainly have beliefs about Him, but it is not clear that they truly believe in Him. Probably some are truly saved while others are not. Like many groups of people, this is a mixed company spiritually. But whatever their spiritual status, they need to understand the full implications of being a Christ-follower. (The Parables : Understanding What Jesus Meant - Borrow) Steven Cole notes that "Lu 14:25 is crucial for interpreting what follows. “Great multitudes were going along with Him.” Every pastor would love to have that kind of congregation. Every ministry desires more followers. Pastors with large congregations get their books published and are invited to speak all over the world because they are successful. We measure success by numbers. But Jesus was different. Large crowds did not fool Him. He knew that many were following Him for selfish or superficial reasons. It was the exciting thing to do. Maybe you or someone you knew would be healed. But Jesus was not a false recruiter. He wanted to weed out those who followed Him for superficial reasons, because when the battle heated up, He knew that they would fall away and cause damage for His cause. So He turned to the great multitude and laid out these demands of discipleship." (The Cost of Discipleship) Greg Allen - Jesus was never guilty of false advertising. There were no 'bait-and-switch' tactics with Him. He laid it on the line, and always let His would-be disciples know up front that following Him was a costly enterprise. And what's more, He made it clear that whoever was unwilling to pay the price for following Him could not be His disciple. Look at that passage again. Can you see that, three times in this passage, He repeats the phrase, "cannot be My disciple"? The word He uses in this phrase literally means 'not able'. That is to say, whoever is unwilling to pay the price would not merely find it difficult to be His disciple, or that such a person would have to settle for being a second-rate disciple. He literally says that they are "not able" to be His disciple at all. He says this in verses 26, 27 and 33 - that they "cannot be My disciple". I believe we can take this to mean that there are a lot of people - perhaps some here this morning - who have come to Jesus, and who have taken up the ambition of becoming His disciples; but who are literally unable to do what they aspire to do, and cannot be His disciples. And it's very important to understand that this is not because the Lord does not permit them to be His disciples. He welcomes everyone who sincerely comes to Him and genuinely follows Him. He says, "All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out" (John 6:37). Rather, if they are unable to become His disciples, the fault is in them. They cannot, because they are unwilling to pay the price of becoming His disciples. They had hoped to come at the matter cheaply. They had hoped to sign-up for "discipleship-lite". They didn't realize - or perhaps chose to ignore - the very important fact that the Christian martyr Dietrich Bonhoffer once affirmed; "When Christ calls a man, he bids him come and die."...the Holy Spirit is calling us - who call ourselves 'disciples of Jesus' - to an abrupt halt through this Scripture passage. He is calling us to do something that we wouldn't ordinarily do if it were up to us. He is calling us to stop in the midst of our pursuit of being followers of Jesus, and take very seriously what Jesus says. He's calling us to count the cost of being His disciples; and then, to examine ourselves before God and ask, "Am I truly willing to pay the price that Jesus Himself says must be paid, or have I been kidding myself all along in counting myself among His disciples?" (Luke 14:25-35 Who Cannot Be Jesus' Disciple) Gotquestions - In Luke 14, Jesus lays out the terms of discipleship. There were great crowds following Him. Everyone loved the miracles, healing, and free food. Jesus was cool, the talk of the town, and the latest fad. But He knew their hearts. He knew they desired the benefits of what He did rather than an understanding of who He was. They loved His gifts, not the life He was calling them to. So He explained what it takes to be one of His followers (Lk 14:26-33) (What does it mean to ‘count the cost’)?
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Cole - To truly follow Jesus Christ, we must consider the cost and put Him above everything else. Salvation is both absolutely free and yet it costs you your very life. You receive it freely at no expense to you, but once you receive it, you have just committed everything you are and have to Jesus Christ. You may protest, “That’s a contradiction! How can something be both free and costly at the same time?” Let me illustrate. Suppose I had a desire to climb Mount Everest. (I don’t have such a desire and I think that those who do are lacking in common sense.) But suppose that I did desire to climb Everest. But it costs about $70,000 to do it and I don’t have that kind of money. Suppose a wealthy businessman heard of my desire and offered to pay for the entire expedition. He would buy all the expensive clothing and gear, he would pay for my transportation, the guides, and the training. It’s totally free for me. But if I accept his free offer, I have just committed myself to months of difficult training and arduous effort. It could even cost me my very life, because many good climbers die trying to climb Mount Everest. It is free and yet very costly. Or, consider a friend who offers me a free ride in his airplane. He invites me to come along at his expense. In accepting his free offer, I’ve just committed my very life to him. If he flies safely, I am safe. If he crashes, I die. The instant I say yes to his free offer, I am totally committed to him. I have entrusted my very life into his hands. Jesus Christ freely offers the water of life to everyone who thirsts. But, we need to understand that when we receive His free offer, we are no longer our own; we have been bought with a price. Thus, to truly follow Christ, we must consider the cost and not begin to follow Him superficially, only to turn back later when things get tough. That is what Jesus warns against in our text. (The Cost of Discipleship) R C
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Cole adds "At the outset I need to point out that there are many in evangelical circles who draw a sharp distinction between salvation and discipleship. (Ed: e.g., see note by Thomas Constable below) Salvation, they say, is God’s free gift, but discipleship is costly. They would also say that while every believer ought to pursue discipleship, it is not linked to saving faith. In other words, there are some who are truly saved, but who never commit themselves to being disciples. They say that it is possible to receive Jesus as Savior, but not to follow Him as Lord. I cannot find any basis for such teaching in the New Testament, and I can find many Scriptures to refute such teaching. To believe in Jesus Christ as Savior necessarily entails following Him as Lord. Salvation is not just a decision that a man makes, but it is the mighty power of God in raising a dead soul to eternal life. God, who began that good work in you, will perfect it unto the day of Christ Jesus (Php 1:6). The new life God imparts inevitably results in a new way of life in accord with its nature, namely growth in holiness. The seed of the Word will bear fruit unto eternal life. While believers must grow as disciples and while we never perfectly arrive in this life (Php 3:12), if a person claims to be a believer, but he isn’t seeking to grow in obedience to Christ, he is fooling himself. He is saying, “Lord, Lord,” but on that fearful day, he will hear the awful words, “I never knew you; depart from Me, you who practice lawlessness” (Mt 7:23-note). In Paul’s words, “They profess to know God, but by their deeds they deny Him, being detestable and disobedient, and worthless for any good deed” (Titus 1:16-note). Thus it is possible to follow Christ superficially and it is to such followers that Jesus lays out the cost of discipleship (cf Jn 6:66)." (Luke 14:25-35 The Cost of Discipleship) C. S. Lewis alluded to the danger of those who claim to follow Christ but are not genuine followers writing that "Of all bad men religious bad men are the worse." Why? Because Jesus' disciples are to be living proof of the power of the Gospel to transform a life. When a person who professes Christ with their LIPS fails to back up that testimony with their LIFE, the world says "See, there's another hypocrite! Religious on Sunday and raucous the rest of the week!" Gilbrant - No one who follows Jesus with divided loyalties and halfhearted effort can successfully be His disciple, for as James 1:8 says, "A double-minded man is unstable in all his ways." (Complete Biblical Library) Trent Butler - Following Jesus has consequences. It isolates and separates you from those closest to you. Dedication to Jesus means rejection of any who are not dedicated to him. Dedication to Jesus means rejecting self-interest and personal fortunes. Discipleship is a full-time commitment. Nothing should modify, interrupt, or compete with it. (Holman New Testament Commentary – Luke) CASUAL DISCIPLESHIP (Ed: This sounds like an "oxymoron" to me!) - Is your interest in living for God halfhearted? The time may come for you to make hard choices because God doesn't take fourth priority for long. If you make career your idol, or sports or wealth, perhaps you should reevaluate (ED: Read Jesus' clear teaching - Mt 6:24+). You will have to decide: to what are you really devoted? to whom are you really loyal? Following Jesus must be your first priority. (Life Application Bible Commentary – Luke) Hate (3404)(miseo from misos = hatred) means to dislike strongly, to have a strong aversion to or to detest (Lk 6:22, 27). In Luke 14:26 miseo is used in what might be described as a "non-literal" meaning. Friberg has this note on miseo in Luke 14:26 stating "Hebraistically, requiring single-minded loyalty in discipleship prefer less, love less." (BORROW Analytical Lexicon of the Greek New Testament) Renn adds that "Our love for God, for Christ, and for the cause of the gospel should so exceed all other loyalties that, compared with our earthly love for those in our family, our love for the Lord should make our mortal attachment to our loved ones seem like hatred. Explicit malice towards our families is, of course, in no way intended." Renn adds that in John 12:25 "Hate in this text is not literal malice towards oneself, but rather indicates symbolically the most sublime expression of selflessness, expressed hyperbolically as hatred." Miseo - 36v - hate(13), hated(12), hateful(1), hates(12), hating(2). Matt. 5:43; Matt. 6:24; Matt. 10:22; Matt. 24:9; Matt. 24:10; Mk. 13:13; Lk. 1:71; Lk. 6:22; Lk. 6:27; Lk. 14:26; Lk. 16:13; Lk. 19:14; Lk. 21:17; Jn. 3:20; Jn. 7:7; Jn. 12:25; Jn. 15:18; Jn. 15:19; Jn. 15:23; Jn. 15:24; Jn. 15:25; Jn. 17:14; Rom. 7:15; Rom. 9:13; Eph. 5:29; Tit. 3:3; Heb. 1:9; 1 Jn. 2:9; 1 Jn. 2:11; 1 Jn. 3:13; 1 Jn. 3:15; 1 Jn. 4:20; Jude 1:23; Rev. 2:6; Rev. 17:16; Rev. 18:2 Matthew 6:24 “(ABSOLUTELY) No one can serve (douleuo) two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You (ABSOLUTELY) cannot serve (douleuo) God and wealth. (THOUGHT - FIRST OBSERVE WHAT IS REPEATED! CLUE "douleuo." WHO ARE YOU SERVING BELOVED? SELF OR SAVIOR? BOB DYLAN'S "THEOLOGY" WAS NOT FAR FROM BIBLICAL TRUTH - YOU GOTTA SERVE SOMEBODY!) Can (1410)(dunamai) conveys the basic meaning of that which has the inherent ability to do something or accomplish some end. In this context, the person who fails this test of discipleship has no inherent ability to be a disciple. Dunamai in Luke and Acts - Lk. 1:20; Lk. 1:22; Lk. 3:8; Lk. 5:12; Lk. 5:21; Lk. 5:34; Lk. 6:39; Lk. 6:42; Lk. 8:19; Lk. 9:40; Lk. 11:7; Lk. 12:25; Lk. 12:26; Lk. 13:11; Lk. 14:20; Lk. 14:26; Lk. 14:27; Lk. 14:33; Lk. 16:2; Lk. 16:13; Lk. 16:26; Lk. 18:26; Lk. 19:3; Lk. 20:36; Lk. 21:15; Acts 4:16; Acts 4:20; Acts 5:39; Acts 8:31; Acts 10:47; Acts 13:39; Acts 15:1; Acts 17:19; Acts 19:40; Acts 20:32; Acts 21:34; Acts 24:8; Acts 24:11; Acts 24:13; Acts 25:11; Acts 26:32; Acts 27:12; Acts 27:15; Acts 27:31; Acts 27:39; Acts 27:43 Luke 14:27 “Whoever does not carry his own cross and come after Me (ou = ABSOLUTELY) cannot (dunamai) be My disciple. (COUNT THE COST) Luke 14:33 “So then, (ou = ABSOLUTELY) none of you can (dunamai) be My disciple who does not give up all his own possessions. (COUNT THE COST) Disciple (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor") describes a person who learns from another by formal or informal instruction. Mathetes means one is not just a learner but a follower, one who adheres completely to the teachings of another, making them his or her rule of life and conduct. The Pharisees prided themselves in being disciples of Moses (John 9:28). Jesus’ followers were called “disciples” long before they were ever called “Christians.” Their discipleship began with Jesus’ call and required them to exercise their will to follow Him (Matthew 9:9). In John 6:66 as a result of His hard teaching that He was the bread of life, etc, we read "As a result of this many of His disciples withdrew and were not walking with Him anymore." (John 6:66). So clearly this group of followers were not genuine disciples in the sense that Jesus is describing in Lk 14:25-35). Do not be deceived by the false teaching of easy believism and the so called carnal Christian. Mathetes - in Luke and Acts - Lk. 5:30; Lk. 5:33; Lk. 6:1; Lk. 6:13; Lk. 6:17; Lk. 6:20; Lk. 6:40; Lk. 7:11; Lk. 7:18; Lk. 7:19; Lk. 8:9; Lk. 8:22; Lk. 9:14; Lk. 9:16; Lk. 9:18; Lk. 9:40; Lk. 9:43; Lk. 9:54; Lk. 10:23; Lk. 11:1; Lk. 12:1; Lk. 12:22; Lk. 14:26; Lk. 14:27; Lk. 14:33; Lk. 16:1; Lk. 17:1; Lk. 17:22; Lk. 18:15; Lk. 19:29; Lk. 19:37; Lk. 19:39; Lk. 20:45; Lk. 22:11; Lk. 22:39; Lk. 22:45; Acts 6:1; Acts 6:2; Acts 6:7; Acts 9:1; Acts 9:10; Acts 9:19; Acts 9:25; Acts 9:26; Acts 9:38; Acts 11:26; Acts 11:29; Acts 13:52; Acts 14:20; Acts 14:22; Acts 14:28; Acts 15:10; Acts 16:1; Acts 18:23; Acts 18:27; Acts 19:1; Acts 19:9; Acts 19:30; Acts 20:1; Acts 20:30; Acts 21:4; Acts 21:16 QUESTION - What is easy believism? ANSWER - Easy believism is a somewhat derogatory term used by opponents of the view that one needs only to believe in Jesus in order to be saved. From this they conclude that those who hold to sola fide (“faith alone”) teach that no corresponding need exists for a committed life of Christian discipleship as proof of salvation; however, that is not what sola fide means. True faith in Christ will always lead to a changed life. Another common usage of the term easy believism is in regards to those who believe they’re saved because they prayed a prayer—with no real conviction of sin and no real faith in Christ. Praying a prayer is easy—thus the term easy believism—but there is more to salvation than mouthing words. Much of the debate over easy believism is unnecessary and is based on a misunderstanding of the Scriptures. The Bible is clear that salvation is by grace alone, through faith alone, in Christ alone. The essence of this doctrine is found in Ephesians 2:8–9: “For by grace are you saved, through faith, and that not of yourselves. It is the gift of God, not of works, lest any man should boast.” So we see that faith, given as a gift by God, is what saves us. But the next verse tells of the results of that salvation: “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Rather than being saved by some easy act of our own wills, we are saved by the hand of God Almighty, by His will and for His use. We are His servants, and from the moment of salvation by faith, we embark on a journey of pre-ordained good works that are the evidence of that salvation. If there is no evidence of growth and good works, we have reason to doubt that salvation ever truly took place. “Faith without works is dead” (James 2:20), and a dead faith is not a saving faith. Faith alone” does not mean that some believers follow Christ in a life of discipleship, while others do not. The concept of the “carnal Christian,” as a separate category of non-spiritual believer, is completely unscriptural. The idea of the carnal Christian says that a person may receive Christ as Savior during a religious experience but never manifest evidence of a changed life. This is a false and dangerous teaching in that it excuses various ungodly lifestyles: a man may be an unrepentant adulterer, liar, or thief, but he’s “saved” because he prayed a prayer as a child; he’s just a “carnal Christian.” The Bible nowhere supports the idea that a true Christian can remain carnal for an entire lifetime. Rather, God’s Word presents only two categories of people: Christians and non-Christians, believers and unbelievers, those who have bowed to the Lordship of Christ and those who have not (see John 3:36; Romans 6:17–18; 2 Corinthians 5:17; Galatians 5:18–24; Ephesians 2:1–5; 1 John 1:5–7; 2:3–4). While the security of salvation is a biblical fact based upon the finished work of salvation by Christ, it is certainly true that some of those who seemed to have “made a decision” or “accepted Christ” may not genuinely be saved. As noted before, true salvation is not so much our accepting Christ as it is His accepting us. We are saved by the power of God for the purpose of God, and that purpose includes the works that give evidence of our conversion. Those who continue to walk according to the flesh are not believers (Romans 8:5–8). This is why Paul exhorts us to “examine yourselves to see whether you are in the faith” (2 Corinthians 13:5). The “carnal” Christian who examines himself will soon see that he/she is not in the faith. James 2:19 says, “You believe that there is one God. You do well. Even the demons believe—and tremble!” The type of “belief” demons have can be compared to the intellectual assent made by those who “believe” in Jesus in the fact that He exists or that He was a good person. Many unbelievers say, “I believe in God” or “I believe in Jesus”; others say, “I prayed a prayer, and the preacher said I was saved.” But such prayers and such belief do not necessarily signal a change of heart. The problem is a misunderstanding of the word believe. With true salvation comes genuine repentance and real life change. 2 Corinthians 5:17 says that those who are in Christ are a “new creation.” Is it possible that the new person Christ creates is one who continues to walk in the carnality of the flesh? No. Salvation is certainly free, but, at the same time, it costs us everything. We are to die to ourselves as we change into the likeness of Christ. Where easy believism fails is its lack of recognition that a person with faith in Jesus will lead a progressively changed life. Salvation is a free gift from God to those who believe, but discipleship and obedience are the response that will no doubt occur when one truly comes to Christ in faith.GotQuestions.org QUESTION - What is a carnal Christian? ANSWER - Can a true Christian be carnal? In answering this question, let’s first define the term “carnal.” The word “carnal” is translated from the Greek word sarkikos, which literally means “fleshly.” This descriptive word is seen in the context of Christians in 1 Corinthians 3:1-3+. In this passage, the apostle Paul is addressing the readers as “brethren,” a term he uses almost exclusively to refer to other Christians; he then goes on to describe them as “carnal.” Therefore, we can conclude that Christians can be carnal. The Bible is absolutely clear that no one is sinless (1 John 1:8). Every time we sin, we are acting carnally. The key thing to understand is that while a Christian can be, for a time, carnal, a true Christian will not remain carnal for a lifetime. Some have abused the idea of a “carnal Christian” by saying that it is possible for people to come to faith in Christ and then proceed to live the rest of their lives in a completely carnal manner (ED: cf "EASY BELIEVISM"), with no evidence of being born again or a new (ED: kainos = BRAND NEW!) creation (2 Corinthians 5:17+). Such a concept is completely unbiblical. James 2:14-26+ makes it abundantly clear that genuine faith will always result in good works. Ephesians 2:8-10+ declares that while we are saved by grace alone through faith alone, that salvation will result in works. Can a Christian, in a time of failure and/or rebellion, appear to be carnal? Yes. Will a true Christian remain carnal? No. Since eternal security is a fact of Scripture, even the (ED: "SO-CALLED") "carnal Christian" is still saved. Salvation cannot be lost, because salvation is a gift of God that He will not take away (see John 10:28; Romans 8:37-39; 1 John 5:13). Even in 1 Corinthians 3:15+, the "carnal Christian" is assured of salvation: “If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.” The question is not whether a person who claims to be a Christian but lives carnally has lost his salvation, but whether that person was truly saved in the first place (1 John 2:19). Christians who become carnal in their behavior can expect God to lovingly discipline them (Hebrews 12:5-11+ - ED: LOVINGLY YES, BUT SOMETIMES PAINFULLY! SEE "SCOURGES" in Heb 12:6!) so they can be restored to close fellowship with Him and be trained to obey Him. God’s desire in saving us is that we would progressively grow closer to the image of Christ (Romans 12:1-2+, ED: 2Cor 3:18+), becoming increasingly spiritual and decreasingly carnal, a process known as sanctification. Until we are delivered from our sinful flesh (ED: 1Jn 3:2+), there will be outbreaks of carnality. For a genuine believer in Christ, though, these outbreaks of carnality will be the exception, not the rule.GotQuestions.org (Bolding added) Steven Cole writes that by hate Jesus "means that our allegiance and love for Him must be so great that by comparison our love for our families and even for our own lives looks like hatred. Normally, there is no conflict between loving Christ and our family members also. But sometimes a tug of war develops, where a family member puts pressure on us to back off from or even abandon our love for Christ. In those difficult situations, we do not love either Christ or the family member if we accede to the pressure. We do not love the family member, because if we bow to the pressure, we are saying that Christ is not worthy of being followed above all others, and we keep the family member from seriously considering the claims of Christ. We do not love Christ because we have put a sinful human being, who did not give himself for our sins, in a higher place than the spotless Lamb of God who freely offered Himself as the sacrifice for our sins. ILLUSTRATION The late theologian/philosopher, Francis Schaeffer, whose life and books have impacted thousands for Christ, was raised in a non-Christian home. After he became a Christian, his father did not want him to go to college and did not want him to become a minister, which young Fran felt called to be. When the moment finally came where he had to make the decision to go with what he thought God wanted or to submit to his father’s wishes, Fran asked in a strained voice, “Pop, give me a few minutes to go down in the cellar and pray.” In fear and uncertainty, he went down there and wept hot tears of sorrow for his father. Then, in an act of desperate and simple faith, he did something that he would never advise anyone else to do, but what he felt was right for him at the time: he prayed, “Oh, God, please show me.” Then he took out a coin and said, “Heads, I’ll go in spite of dad’s desires.” It was heads. Still weeping, he cried out, “God, be patient with me. If it’s tails this time, I’ll go.” Tails. The third time he pleaded, “Once, more, God. I don’t want to make a mistake with Dad upstairs. Please now, let it be heads again.” It was heads. So he went upstairs and told his dad that he had to go. His dad looked hard at him, then went out to slam the door. But just before the door hit the frame, his voice came through, “I’ll pay for the first half year.” It was many years later that Fran’s dad became a Christian, but Fran thinks that this moment was the basis of his salvation, when Fran in effect declared, “I must follow the Lord.” (Told by Edith Schaeffer, in The Tapestry [Word], pp. 60-62). As a Christian young person, you should seek to be obedient to your parents in all things, unless they are asking you to go against what God wants you to do. You should appeal to them in a submissive manner. But if it comes down to a choice to obey your parents and disobey Christ or to obey Christ and disobey your parents, you must follow Christ. As a Christian wife, you may have an unbelieving husband who says, “I don’t want you to go to church.” While you must seek to be the most loving and pleasant wife you can be, you must also explain to your husband that following Jesus Christ is more important to you than your relationship with anyone on this earth. That is the clear application of Lu 14:26. When Jesus says that we must hate even our own lives, again He means in comparison with our love for Him. Normally, when we follow Christ He lovingly gives us the desires of our hearts (Ps 37:4). He floods us with joy and true pleasure (Ps 16:11). But, there are times when it is easy to give in to the immediate gratification of the flesh and it is hard to obey Christ. The disciple has thought this through in advance and is committed to follow Christ. (Luke 14:25-35 The Cost of Discipleship) J C
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Cole explains that "The cross was not an implement of irritation or inconvenience. The cross was an implement of slow, tortuous death. Jesus here is looking at the process of daily death to selfish desires and of the willingness to bear reproach for His name’s sake. Since our Savior suffered the rejection and agony of the cross, if we follow after Him, we must be prepared for the same treatment. If people revile us for being Christians, we must bless them in return (Ro 12:14). We should never do anything to provoke persecution, but if we suffer for the sake of righteousness, we must entrust our souls to a faithful Creator in doing what is right (1Pe 4:19). Again, this is a process in which we all must grow. If we blow it, we must confess it to the Lord and seek to be obedient the next time we have opportunity to suffer for Him. But if we aren’t involved in the process of carrying our own cross in death to self, we are not on the path of the disciple of Jesus Christ. The Cost of Discipleship Gilbrant - No one could hear these words without an awareness that in order to follow Jesus he must be ready to surrender all selfish and self-seeking interests and be willing to accept any and all sacrifices that might come. Christians today have the responsibility of holding up the cross of Jesus to the world because it is through that Cross that men are saved. But the world can best see the cross of Christ when it sees His disciples not only willing to preach Christ, but also to live a life of total commitment to Him. (Complete Biblical Library) Gregg Allen on what it means to bear our cross - Our culture considers that there is no greater right than your right to 'self'. Isn't that our unalienable right by law? - the right to life, liberty and the pursuit of happiness? Aren't we told in all the popular self-help literature that we can't really love other people until we first love our selves? Well, Jesus once again shocks us when He says, "And whoever does not bear His cross and come after Me cannot be My disciple." There could be no greater gesture to show you have forsaken your right to 'self' than to take up your own cross and bear it as you follow after Jesus. If that requirement was truly understood, it alone would be enough to turn many would-be followers away - never to return to Him again. When people hear that phrase today - to 'bear your cross' - I suspect they usually misunderstand it. We have that old saying, "Oh well, I guess that's just the cross I must bear"; and this is based on a distortion of what Jesus' words were really meant to convey. People think that "taking up" or "bearing" their "cross" means putting up with some obnoxious relative or neighbor, or working at an unpleasant job or task, or living with an illness or affliction of some kind. When we patiently "tolerate" these things, we say we're 'bearing our cross.' Those things may have to be, and we may have to tolerate them to some degree; but that's not what Jesus means by calling us to bear our cross and follow Him. You see, we have grown to give the "cross" a religious or sentimental or symbolic significance in our day. But for those who first heard these words from Jesus, the cross was not a symbol at all. Rather, it was a gruesome reality that they saw very often in life. It was a form of execution invented by the Romans - a form of execution that was very public; and that was among the most cruel, most demoralizing, and most humiliating the human mind could imagine. To crucify a man was to expose him - naked and battered - for public ridicule and shame. It was to pin him - bleeding and in writhing agony - to beams of wood, suspended by his arms, until the life was slowly drained out of him. It was something so terrible that it was reserved for the vilest of criminals and scoundrels - the scum of the earth. It was designed, in part, to have a deterring impact on future criminals - and I have no doubt that it was very effective to anyone who saw it. To be forced to bear one's own cross, then, was to be made to embrace its shame and humiliation. To carry it to the place of execution was to carry the instrument of one's own dying. To bear the cross was the polar opposite of embracing the right to 'self'. Jesus is here telling us that neither you or I can be His disciple - that is, that we're simply not able to be - if we are unwilling to take up our own cross and die to 'self'. We can know for sure that this is what He means; because in a similar passage, He puts the matter this way: "If anyone desires to come after Me, let him deny himself, and take up his cross daily and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. For what profit is it to a man if he gains the whole world, and is himself destroyed or lost? For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father's, and of the holy angels" (Luke 9:23-26-note). And so, there it is. To bear one's own cross and follow Jesus means to deny 'self'. It means putting to a humiliating death one's own agenda, one's own independence, one's own plans and schemes and pursuits, one's own rights and expectations. It means crucifying not just the bad aspects of 'self', but all of 'self'. And I note that, in the original language of Jesus' words, He uses the form of the verb that indicates a regular, ongoing, progressive, daily practice. It's not something we do once for all time in life and consider the matter to be settled. Rather, we must be taking up our cross again and again, always and repeatedly denying self, and continually - in that attitude of self-denial - following Him. And if we will not do this, then we cannot be His disciple. (Luke 14:25-35 Who Cannot Be Jesus' Disciple) Gotquestions on what is our "cross" - Many people interpret “cross” as some burden they must carry in their lives: a strained relationship, a thankless job, a physical illness. With self-pitying pride, they say, “That’s my cross I have to carry.”...How different from the typical Gospel presentation! How many people would respond to an altar call that went, “Come follow Jesus, and you may face the loss of friends, family, reputation, career, and possibly even your life”? The number of false converts would likely decrease! Such a call is what Jesus meant when He said, “Take up your cross and follow Me.” If you wonder if you are ready to take up your cross, consider these questions: • Are you willing to follow Jesus if it means losing some of your closest friends? • Are you willing to follow Jesus if it means alienation from your family? • Are you willing to follow Jesus if it means the loss of your reputation? • Are you willing to follow Jesus if it means losing your job? • Are you willing to follow Jesus if it means losing your life? In some places of the world, these consequences are reality. But notice the questions are phrased, “Are you willing?” Following Jesus doesn’t necessarily mean all these things will happen to you, but are you willing to take up your cross? If there comes a point in your life where you are faced with a choice—Jesus or the comforts of this life—which will you choose? Commitment to Christ means taking up your cross daily, giving up your hopes, dreams, possessions, even your very life if need be for the cause of Christ. Only if you willingly take up your cross may you be called His disciple (Luke 14:27). The reward is worth the price. Jesus followed His call of death to self (“Take up your cross and follow Me”) with the gift of life in Christ: “For whoever wants to save his life will lose it, but whoever loses his life for me will find it” (Matthew 16:25-26). (What did Jesus mean when He said, “Take up your cross and follow Me”?) Hughes rightly reminds us that "Discipleship is a series of deaths—perpetual dying. Disciples follow Christ on a path of self-denial. Disciples embrace suffering as a part of life. As Paul prayed, “I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead” (Philippians 3:10, 11)." (See Luke: That You May Know the Truth) (Bolding added) Gene Brooks - Roman prisoners were forced to carry the horizontal cross beam (the patibulum) to the place of execution (Luke 23:26). The image reflects not only self-denial, but humiliation and sacrificial death. Count the cost. But choose to follow Jesus to the end.... In order to be a true disciple, one must be willing to identify with Christ even though He was rejected. The Cross for Christ was the test of His obedience to the will of the Father and the sign of His rejection by Israel. One must be willing to identify with the rejected One to be willing to assume what is involved in that identification in order to be Christ’s disciple. (The Cost of Being a Disciple) C S Lewis gave a poignant, convicting description of discipleship declaring that what Jesus was saying was “Give me all of you!!! I don’t want so much of your time, so much of your talents and money, and so much of your work. I want YOU!!! ALL OF YOU!! I have not come to torment or frustrate the natural man or woman, but to KILL IT! No half measures will do. I don’t want to only prune a branch here and a branch there; rather I want the whole tree out! Hand it over to me, the whole outfit, all of your desires, all of your wants and wishes and dreams. Turn them ALL over to me, give yourself to me and I will make of you a new self---in my image. Give me yourself and in exchange I will give you Myself. My will, shall become your will. My heart, shall become your heart.” (C S Lewis Quotes) (Bolding added) I do not ask for easy paths Along life's winding roads, But for the promised grace and strength To carry all its loads. —Meadows Mike Andrus explains that "The true disciple must yield his personal safety and preferences. The common interpretation of bearing one’s cross is that the cross represents the sacrifices and inconveniences in life. I’m bearing my cross when I give a tithe that I could find many other good uses for, when someone sneers at the fish symbol on my car, when I attend worship, an ABF, and a small group all in the same week. Actually this is a pathetic misrepresentation of the cross Jesus speaks of. What would His listeners have thought of when they heard the word “cross”? They would have thought of the most cruel and ignominious death known to man. When they saw a man carrying his cross behind some Roman soldiers, they knew it was a one-way trip. The taking up of the cross is the voluntary yielding of personal safety and preferences, even the possibility of martyrdom. No wonder true discipleship has never been a mass movement. In 1948 Whittaker Chambers, a former Communist, went before a New York Grand Jury to witness against the Communistic involvements of one of our high government officials, Alger Hiss. One of the jurors leaned forward and asked him, “Mr. Chambers, what does it mean to be a Communist?” Chambers struggled for a way to explain what it meant to those for whom Communism was virtually incomprehensible. Finally he told them that when he was a Communist he had three heroes. The first was a Polish political prisoner in Warsaw. He insisted on cleaning the latrines of the other prisoners because he felt that the most developed member of any community should take upon himself the lowliest tasks as an example to the rest. “That,” said Chambers, “is one thing it meant to be a Communist.” His second hero was a German Jew who was captured and court-martialed during a revolt in Bavaria. When the judge told him, “You are under sentence of death,” he answered, “We Communists are always under sentence of death.” “That,” said Chambers, “is another thing that it meant to be a Communist.” His third hero was a Russian who was exiled to a Siberian prison camp where political prisoners were routinely flogged. He sought some means of protesting this inhumane persecution. Finally, in desperation he drenched himself in kerosene, set himself on fire and burned himself to death as a protest against this outrage which he deplored. “That,” repeated Chambers, “is also what it meant to be a Communist.” What, may I ask, does it mean to us to be a Christian? Does it mean any more than participatory democracy, a nice home in the suburbs, a parochial school for our kids, and a church to provide fellowship and hear a decent sermon? God is asking us for a level of commitment that could conceivably end in physical death. (Luke 14:25-35 Come at All Cost, But Count the Cost) Kent
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Cole explains that the phrase first sit down and consider refers "to careful, detailed, rational thinking in which you consider all aspects of what you’re getting into before you make the commitment. Such careful thinking is opposed to an impulsive decision made in a moment of intense emotion, without much thought about the consequences." (The Cost of Discipleship) Gene Brooks - The king did not go headlong into battle without counting the cost (Luke 14:31-32; Pr 20:18; 24:6). Herod Antipas had recently lost a war with a neighboring Roman vassal, so the image of foolhardy war would be meaningful as well to Jesus’ hearers. They must consider the cost in identifying with Him. Otherwise, when persecution came they would forsake Christ. (The Cost of Being a Disciple) Jesus' teaching recalls Solomon's wisdom in the Proverbs Proverbs 20:18 Prepare plans by consultation, and make war by wise guidance. Proverbs 24:6 For by wise guidance you will wage war, And in abundance of counselors there is victory. Mike Andrus - This parable tells us that before going to battle, an intelligent military leader will always assess his strength and take inventory of his resources. If he recognizes that he doesn’t have the troops or the firepower or the willpower to win the battle, he will negotiate terms of peace. Otherwise he will end up like Saddam Hussein. Again the cost must be counted in advance if one wants to avoid a disaster. (Luke 14:25-35 Come at All Cost, But Count the Cost) Lockyer - The motto of Von Moltke, the great military strategist was, "First weigh, then venture," which is the policy both builder and king must pursue. With the man building the tower, the cost is reckoned in money; with the king, the cost covers the men required to conquer his foes. Consider (1011)(bouleuo from boule = counsel, will) means to take counsel, to deliberate, to resolve in counsel. It is only found in the middle voice (reflexive) and conveys the meaning of to consult, determine, deliberate with oneself or with one another in counsel. In Ge 50:20 Joseph declares "you meant (Lxx = took counsel for) evil against me, but God meant (Lxx = took counsel for) it for good...." Pr 15:22 says "Without consultation, plans are frustrated, But with many counselors (Lxx = bouleuo) they succeed." Bouleuo - 5x in 5v - consider(1), planned(1), planned together(1), purpose(2), resolved(1). Lk. 14:31; Jn. 11:53; Jn. 12:10; Acts 27:39; 2 Co. 1:17 Bouleuo - 86x in 82v in the Septuagint - Ge. 50:20; 2 Sam. 16:23; 2 Sam. 17:7; 2 Sam. 17:21; 1 Ki. 12:6; 1 Ki. 12:28; 2 Ki. 6:8; 1 Chr. 13:1; 2 Chr. 10:6; 2 Chr. 10:9; 2 Chr. 20:21; 2 Chr. 25:17; 2 Chr. 30:2; 2 Chr. 30:23; 2 Chr. 32:3; Ezr. 4:5; Neh. 5:7; Neh. 6:7; Est. 1:1; Est. 3:6; Ps. 31:13; Ps. 62:4; Ps. 71:10; Ps. 83:3; Ps. 83:5; Prov. 15:22; Isa. 3:9; Isa. 7:5; Isa. 8:10; Isa. 14:24; Isa. 14:26; Isa. 14:27; Isa. 16:3; Isa. 19:12; Isa. 19:17; Isa. 23:8; Isa. 23:9; Isa. 28:29; Isa. 31:6; Isa. 32:7; Isa. 32:8; Isa. 45:20; Isa. 46:10; Isa. 46:11; Isa. 51:13; Jer. 49:20; Jer. 49:30; Jer. 50:45; Ezek. 11:2; Dan. 6:3; Dan. 6:4; Dan. 7:26; Mic. 6:5; Hab. 2:10 Encounter (5221)(hupantao from hupo = by, below + antao = to meet face to face with; antao is from anti = opposite) means to go to meet and element of hostility or opposition as and here clearly reflects a hostile meeting for battle which is a good picture of what we see in Acts 16:16+! Compare another "hostile meeting" mentioned in all three synoptic Gospels - Mt 8:28, Mk 5:2, Lk 8:27+. Luke 14:32 "Or else, while the other is still far away, he sends a delegation and asks for terms of peace. KJV Luke 14:32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. NET Luke 14:32 If he cannot succeed, he will send a representative while the other is still a long way off and ask for terms of peace. CSB Luke 14:32 If not, while the other is still far off, he sends a delegation and asks for terms of peace. ESV Luke 14:32 And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. NIV Luke 14:32 If he is not able, he will send a delegation while the other is still a long way off and will ask for terms of peace. NLT Luke 14:32 And if he can't, he will send a delegation to discuss terms of peace while the enemy is still far away. NRS Luke 14:32 If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. Lk 12:58; 1 Ki 20:31-34; 2 Kings 10:4,5; Job 40:9; Mt 5:25; Acts 12:20; James 4:6-10 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:25-35 The Extreme Nature of True Discipleship, Part 2 - John MacArthur Luke 14:25-35 The Cost of Discipleship - Steven Cole Luke 14:25-35 The Cost of Discipleshp 1 - Steven Lawson - Listen at your own risk! You will be challenged! Luke 14:25-35 The Cost of Discipleshp 2 - Steven Lawson Luke 14:25-35 The Cost of Discipleshp 3 - Steven Lawson Or else, while the other is still far away, He sends a delegation and asks for terms of peace - The king has thought through the odds of an army of 10,000 defeating an army of 20,000 and makes the choice to not wait to see if he will be defeated. And so he sends emissaries out to seek peace. And notice that he does not wait until the 20,000 have encircled his 10,000 but seeks peace while the other is still far away. Bock explains that "The wisdom of such assessment (in Lk 14:31) is seen in the king’s response to being outnumbered. Rather than going to war, he asks for terms of peace." (Ibid)
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Cole - I believe that Jesus is getting at the fact that there are two possible lords that we can serve and the two are exclusive: God or Mammon. Most of us think that we can combine them, with God taking the lead: “I’ll serve God mostly, but I’d also like to serve money.” But Jesus says that won’t work: “You cannot serve God and Mammon” (Lu 16:13, emphasis mine). In other words, you can’t just add Jesus to your already materialistic lifestyle as a way of rounding out your spiritual needs. To be a Christian means that you have been bought with a price and you are not your own (1Co 6:19-20). Nothing you own is your own. You become the slave of Jesus Christ and He owns everything. I like the way Juan Carlos Ortiz tells the story of the pearl of great price. A man sees this pearl and says to the merchant, “I want this pearl. How much is it?” The seller says, “It’s very expensive.” “How much?” “A lot!” “Well, do you think I could buy it?” the man asks. “Oh, yes,” says the merchant, “everyone can buy it.” “But I thought you said it was very expensive.” “I did.” “Well, how much?” “Everything you have,” says the seller. “All right, I’ll buy it.” “Okay, what do you have?” “Well, I have $10,000 in the bank.” “Good, $10,000. What else?” “That’s all I have.” “Nothing more?” “Well, I have a few dollars more in my pocket.” “How much?” “Let’s see … $100.” “That’s mine, too,” says the seller. “What else do you have?” “That’s all, nothing else.” “Where do you live?” the seller asks. “In my house. Yes, I own a home.” The seller writes down, “house.” “It’s mine.” “Where do you expect me to sleep—in my camper?” “Oh, you have a camper, do you? That, too. What else” “Am I supposed to sleep in my car?” “Oh, you have a car?” “Yes, I own two of them.” “They’re mine now.” “Look, you’ve taken my money, my house, my camper, and my cars. Where is my family going to live?” “So, you have a family?” “Yes, I have a wife and three kids.” “They’re mine now.” Suddenly the seller exclaims, “Oh, I almost forgot! You yourself, too! Everything becomes mine—wife, children, house, money, cars, and you, too.” Then he goes on, “Now, listen, I will allow you to use all these things for the time being. But don’t forget that they’re all mine, just as you are. And whenever I need any of them, you must give them up, because I am now the owner.” (Adapted from The Disciple [Creation House], pp. 34-35.) That’s what Jesus means when He says that we must give up all our possessions in order to be His disciple. He isn’t just Lord of a tenth; He is Lord of all. We are just managers of it for Him. Of course, in return we gain all the riches of heaven for all eternity. But, still, we need to sit down and determine if we’re willing to follow Jesus as Lord of everything from our families, to our possessions, to our very lives. C T Studd's Example -C. T. Studd was the most outstanding cricket player in England at the end of the nineteenth century. By 1882, he was considered one of the best cricket players in the world and, probably, the best known athlete of his day in England. However, in 1884, after his brother George became seriously ill, Studd was confronted by the question: "What is all the fame and flattery worth when a man must face eternity?" His brother's illness had a profound impact on him. Consequently, and against the wishes of his family, he decided to forsake fame to serve the Lord through missionary work in China. Along with six other students from Cambridge (together they became known as "the Cambridge Seven"), Studd served as a pioneer missionary under Hudson Taylor with the China Inland Mission. On his twenty-fifth birthday, Studd inherited $145,000, a vast fortune in that day. He had already determined it would all go into the work of the Lord. He sent out huge checks to several ministries and gave the rest to his new wife, Priscilla. Priscilla, who also viewed herself as a disciple of Jesus, refused. She said, "Charlie, what did the Lord tell the rich young man to do?" "Sell all." "Well then, we will start clear with the Lord at our wedding." They proceeded to give all of the rest of the money away for the Lord's work. After ten years in China, Studd and his family began a ministry in India, hoping the climate would be better for his asthma. The Lord used them greatly as people were converted to Jesus every single week. After nearly a decade in India, they returned to England because of his wife's health. There, Studd heard about the urgent need for missionaries in the wild, unexplored interior of Africa. He was fifty years old and had become something of a Christian celebrity in England. Yet, after discussing it with his now nearly invalid wife, Priscilla, they agreed that he should go to Africa without her. She would stay home and recruit others to join him. Studd left his family in England, compelled to go where no Christian had ever been before. He went into the fiercest place on earth in order to take the gospel to those who needed to hear. One of the last messages he gave in England was on counting the cost: But shall we, can it be possible that such as we shall march up the Golden Street with such as these? (Ed: Those in the "Hall of Faith" in Hebrews 11) It shall be for such as are found worthy! Then there is a chance for us yet! Glory! Hallelujah! Hearts begin to burn! The glory of the deeds of these heroes of old seems to scorch hearts and souls. What noble and utter sacrifices they made! How God honored and blessed them, and made them a blessing to others then, in their lifetime, yes, and no here tonight! What was the spirit which caused these mortals so to triumph and to die? The Holy Spirit of God, one of Whose chief characteristics is courage, a bravery, a lust for sacrifice for God, and a joy in it which crucifies all human weakness and the natural desires of the flesh. This is our need tonight! Will God give to us as He gave to them: Yes! What are the conditions? They are ever the same, Sell out! Gods price is one. There is no discount. He gives all to such as give all. All! All! Dpresent imperativeeath to all the world, to all the flesh, to the devil, and to perhaps the worst enemy of all yourself. ILLUSTRATION - A young man put his hand to the plow, as he pastored a church. His salary was small and his burdens were big. The world did its best to woo him. When the devil couldn't allure him, he attacked him. He used the saints as well as the sinners. Disheartened and discouraged, this gifted and gracious man boarded a train for California. He was going back, broken in heart and in funds, but the Lord wanted him and wooed him. He counted the cost, cut the connections, and Herbert Buffum confirmed his consecration by saying, "I'm going through whatever the price may be." Finding a piece of paper he wrote: I'm going through, yes, I'm going through. I'll pay the price whatever others do; I'll take the road with the Lord's despised few; I'm going through, Jesus, I'm going through. Herbert ended up writing 10,000 Gospel songs, with 1000 being published. When he died, the Los Angeles Times called him "The King of Gospel Song Writers." On his grave the epitaph reads: I have fought a good fight. He was determined to put the Lord first in his life. Unfortunately, this man was not. (Mattoon Treasures from the Scriptures) Herbert Lockyer - The application of the parable is not hard to find. An unfinished life is a more tragic spectacle than a cement foundation without a building. Too many are like John Bunyan's Pliable who turned back, and who, like the builder in the parable, failed to count the cost before he started to lay the foundation, and was ridiculed for his shameful failure. Paul had to rebuke those in the Galatian Church who began in the Spirit and ended up in the flesh. "Ye did run well, who did hinder you?" Failure to adequately count the cost of following Christ results in an unfinished life. That which costs nothing is worth nothing. The discipleship to which Christ calls us means a life in which His claims must have the pre-eminence. If He is not Lord of all, then He is not Lord at all. But if we count the cost of a full surrender to His royal claims we may count, also, on all the grace, aid and succor our complete identification with Him will necessitate. In all this costliness of devotion to the divine will and purpose, Jesus left us an example that we should follow His steps. He never asks of us what He has not done Himself. He has every right to ask us to leave our father—He left His own Father, and the Father's house, when He came from Heaven to earth. His earthly mother, Mary, had a secondary place in His concern. Did He not rebuke her with the question, "Wist ye not that I must be about My Father's business?" He knew all about the shame, contempt, humiliation, and anguish associated with a life lived in the will of God. Dearest lord, teach me to be generous; teach me to serve you as you deserve; to give and not to count the cost. —Ignatius of Loyola, Count the Cost by James Smith - Luke 14:28 Man is not a mere creature of circumstances, like a plant. Christ expects us to act as reasonable men, and to sit down and count the cost before starting any very serious undertaking. This "tower" referred to stands for beauty, safety and prospect, and is applicable to all "character builders" (v. 27). We cannot count the cost until we have first the vision of some great possibility before us. No wise man desires his life to end like the tower of Babel, in shame and confusion. To live the Christian life is indeed a great and solemn undertaking. Many begin this tower and seem not able to finish, bringing themselves into ridicule, and the tower into a laughing stock. Count the cost. I.—THE COST OF BEING A CHRISTIAN. It is costly. It costs some more than others. Natural temperament, early training and environment may influence greatly. Whatever the price, it must be paid. We must count on— 1. GIVING UP ALL SIN. Christ gave Himself for us that He might "redeem us from all iniquity" (Titus 2:14). Sin is the worst of all investments. Every scheme in which it has a place is rotten. The wicked must forsake his ways. 2. SURRENDERING THE WILL. "What wilt Thou have me to do?" must be the attitude of the soul. We must count what it will cost the self life to put Christ first in everything, and to seek first His Kingdom. 3. SEPARATION FROM THE WORLD. We are to go after Him bearing His cross (v. 27). By His cross the world is to be crucified unto us, and we to the world (Gal. 6:14). When we find our all in Christ it is easy to give up all for Him. If any man love the world, the love of the Father is not in him. 4. OPPOSITION BY THE WORLD. The world that hated Him will hate you also. Noah by his work of faith condemned the world (Heb. 11:7), and no doubt the world condemned him. Abel had to suffer because his works were righteous. In the world ye shall have tribulation, but be of good cheer, I have overcome the world. 5. TEMPTATION BY THE DEVIL. The ungodly are not tempted as the Christians are. Through the lust of the eye and the pride of life he still offers his subtle illusions. But Christ is able to deliver and succour the tempted. 6. SELF-DENIAL. "If any man would come after Me, let him deny himself." The Christian life is a life of faith in the Son of God, and so must be a life of self-denial. "Not I, but Christ." Christ counted the cost when He came forth to live the life of the Father among sinful men. As the Father sent Me, so have I sent you." But consider also— II.—THE COST OF NOT BEING A CHRISTIAN. If the soul's wealth of capacity and power is invested in the things of this world, utter and eternal bankruptcy will surely follow. Can you afford this? The business of a Christless life is an awfully expensive one. He shall suffer loss. What a loss! The loss of— 1 The Forgiving Love of God the Father. 2 The Saving Power of Christ the Son. 3 The Comforting Presence of the Holy Spirit. 4 The Assuring Promises of His Holy Word. 5 The Joy of Service in His prevailing Name. 6 The Blessed Hope of seeing Him, and being like Him. 7 The Glories and Rewards of His Everlasting Kingdom and Presence. Count the Cost. What did it cost the prodigal to come? His rags and his wretchedness RADICAL LIVING - Johnny Li, a former colleague and current missionary trainer in China shares about his meeting with two young pastors there: As I entered the house, I surprised to observe the humble existence of these two mighty men of God. They were the leaders of house churches in their provinces, which had grown the past nine years to more than 200,000 Christians. They were both in their late twenties and even though they have been in the ministry since they were nineteen their enthusiasm reflected beautifully. Everybody knew about the work of the Lord through these faithful servants. I also knew that they both spent several years in prison in extremely harsh conditions, but nothing prepared me for this humble home and modest lifestyle. There were no furniture items, no ornaments, and no beds in the small house. Their clothes were hanging on the wall due to a lack of cupboards. The only furniture was a table and a chair to sit on. There was a blanket on the ground that was obviously used as the bed. Together we sat down and I started questioning them about their activities and work that was bearing much fruit. “How often do you travel to neighbouring villages?” I asked. “As often as possible,” they replied. “Where do you obtain your finances to do so?” “We sell what we have,” they replied and supplied me with an explanation to the question about the empty house which I dared not ask. “We sold the chairs and we sold the cupboard,” they continued. “And that supplied much-needed funds for our outreach.” “What happens when you have nothing more to sell?” One pastor looked sadly down to the ground and answered softly, “We find something else to sell.” “But what?” I kept on pressuring them. “You have already sold everything and have nothing left to sell. How will you raise money now?” Then came the startling answer. “We sell our blood on the black market. We get about five dollars but the need is so great that we have to do something to tell the people around us about Jesus.” “How can you do this” I asked. “How can you justify selling your blood to send out missionaries?” Without hesitation they answered, “We have no choice! The need is so great!” Luke 14:34 "Therefore, salt is good; but if even salt has become tasteless, with what will it be seasoned? KJV Luke 14:34 Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? NET Luke 14:34 "Salt is good, but if salt loses its flavor, how can its flavor be restored? CSB Luke 14:34 "Now, salt is good, but if salt should lose its taste, how will it be made salty? ESV Luke 14:34 "Salt is good, but if salt has lost its taste, how shall its saltiness be restored? NIV Luke 14:34 "Salt is good, but if it loses its saltiness, how can it be made salty again? NLT Luke 14:34 "Salt is good for seasoning. But if it loses its flavor, how do you make it salty again? NRS Luke 14:34 "Salt is good; but if salt has lost its taste, how can its saltiness be restored? salt is good Salt Common salt, or muriate of soda, consists of soda in combination with muriatic acid, and is for the most part an artificial preparation from sea water, though found in some countries in a solid and massive state. See particularly Le 2:13. but if even salt has become tasteless, with what will it be seasoned Mt 5:13; Mark 9:49,50; Col 4:6; Heb 2:4-8 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:25-35 The Extreme Nature of True Discipleship, Part 2 - John MacArthur Luke 14:25-35 The Cost of Discipleship - Steven Cole Luke 14:25-35 The Cost of Discipleshp 1 - Steven Lawson - Listen at your own risk! You will be challenged! Luke 14:25-35 The Cost of Discipleshp 2 - Steven Lawson Luke 14:25-35 The Cost of Discipleshp 3 - Steven Lawson WANTED: SALTY DISCIPLES Therefore, salt (halas) is good (kalos); but if even salt (halas) has become tasteless (moraino), with what will it be seasoned (artuo) - In Jesus' day salt was very useful as not only seasoning but also as a preservative. See more detailed discussion of salt below. Since most of us think of refined table salt (which is 97% sodium chloride) when we read Jesus' words, we cannot fathom how the salt could possibly become tasteless. What we do not realize in America, is that not all "salt" is the same. Some salt has less sodium chloride than our common table salt. In Jesus' day most of the salt came from marshes southwest of the Dead Sea. The Dead Sea's mineral composition differs from that of ocean water, which is approximately 85% sodium chloride (NaCl) whereas Dead Sea salt is only 12-18% sodium chloride. The point is that the impure salt derived from the Dead Sea was susceptible to deterioration and could lose its flavor, leaving useless crystals fit neither for the soil nor for the manure pile. Useless salt was simply thrown away. What will it be seasoned is a rhetorical question expecting a negative answer. It cannot be seasoned. It's value is lost.
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Cole - Jesus uses a third illustration to show the cost of not following Him, that of salt that has become tasteless. The salt in Jesus’ day was often corrupted with other substances. If moisture hit the salt, it would evaporate and leave behind these other impure minerals, so that the salt lost its saltiness. It was worthless for any useful purpose and had to be thrown away. (The Cost of Discipleship) NET Note on salt that loses its flavor - The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. A.D. 90), when asked the question "When salt loses its flavor, how can it be made salty again?" is said to have replied, "By salting it with the afterbirth of a mule." He was then asked, "Then does the mule (being sterile) bear young?" to which he replied: "Can salt lose its flavor?" The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle. Seasoned (741)(artuo cf cognate artios = adequate, qualified for a function 2 Ti 3:17-note) means to make ready, to prepare (to fit), to set in order, to prepare with seasoning and so to season food as with salt to make it savory. In classical Greek the primary meaning of artuō is “to season, to prepare, to arrange, to make savory.” It is used in reference to seasoning foods with spices or of “seasoned” speech. In classical Greek the salt is used to used figuratively of the wit which characterizes one's speech. And so in Colossians 4:6-note believers are exhorted to season (artuō) their conversation with grace (appropriate, proper responses) so they will know how to respond to others. Believers filled with the Spirit will manifest pleasant and wise conversation, speech that is seasoned as with salt. Note also that in Col 4:6 Paul uses the perfect tense for "seasoned" which speaks of a past completely action with continuing effect. The idea is that believers are made ready (their speech has been seasoned by grace, the Word of truth and the Spirit of truth) and remains seasoned prepared for any opportunity that God's providence might bringt. The perfect tense speaks of permanence of this effect. Not salty one day, and sweet, sappy or superfluous the next, but salty every day, vessels of honor set apart by the Master, prepared (hetoimazo in the perfect tense - prepared in the past and remaining prepared) for every good work. (2Ti 2:21-note) Artuo is used only in Mk 9:50, Lk 14:34 and Col 4:6-see commentary with numerous devotionals on our speech. There are no uses in the Septuagint. And so in Mark 9:50 Jesus declares...Salt is good; but if the salt becomes unsalty, with what will you make it salty (artuo) again? Have (present imperative - Command to continually have) salt in yourselves, and be at peace with one another.” Comment: The application is that the Christian should season himself with a Christian character that enables him to live at peace with his brethren. Notice the present imperative which calls for this to be one's lifestyle, something only possible as we are continually filled with the Holy Spirit. (See discussion of the Need for the Holy Spirit to obey NT commands) Good (2570)(kalos) describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis on that which is excellent, surpassing, precious. Salt (217) (halas) is natural salt which purifies, cleanses, preserves from corruption. Its literal sense of “seasoning salt” is found in Matthew 5:13; Mark 9:50; Luke 14:34). Figuratively (see metaphor and terms of comparison simile metaphor)) salt appears in conjunction with believers’ characters and concerning their speech (Mark 9:50; Colossians 4:6). Zodhiates - (I) Natural salt which purifies, cleanses, and preserves from corruption (Luke 14:34; Sept.: Lev. 2:13; Judg. 9:45). In Matt. 5:13 and Mark 9:50 applied spiritually to the disciples of Christ who were to circulate among and purify the corrupted mass of mankind by their heavenly doctrines and holy examples. (II) Metaphorically used of wisdom and prudence (Matt. 5:13; Mark 9:50 [cf. Acts 15:9; Col. 4:6; 1 Pet. 1:4; 1 John 3:3]). (Borrow The Complete Word Study Dictionary: New Testament) Halas - 8x in 4v Matthew 5:13 "You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men. Mark 9:50 "Salt is good; but if the salt becomes unsalty, with what will you make it salty again? Have salt in yourselves, and be at peace with one another." Luke 14:34 "Therefore, salt is good; but if even salt has become tasteless, with what will it be seasoned? Colossians 4:6 Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person. Tasteless (3471)(moraino from morós = dull, sluggish, foolish > English moron = person of subnormal intelligence) can refer to physical sloth or dullness, but mainly is a reference to one's intellectual life. It means to cause content of certain thoughts to become devoid of meaning or even to cause them to become nonsense. Of course that is the literal meaning of moraino which is found in Ro 1:22-note and 1 Cor 1:20. Moraino carries the idea of ‘to play the fool’ or ‘to become foolish’ and in a sense isn't that what individuals are doing when they lose their saltiness and become tasteless. In essence they are playing the fool, choosing not to follow the eternal Jesus, but this passing world! How foolish! And so in the present context moraino is used figuratively meaning to cause something to lose its taste or to lose the purpose for which it exists (think about that latter statement as you ponder your life for we only go through one time!). For one who professed to be a disciple or "the salt of the earth," to lose his or her saltiness is equivalent to becoming foolish. In doing so they lose their purpose for which God created them! In secular Greek moraino was used to describe “useless” medicines or spices. Thus moraino would describe insipid of insufficiently seasoned foods. Related Resources: Salt - ISBE Dictionary See below for Torrey's Topic Hastings' Dictionary of the Bible -Salt Hastings' Dictionary of the New Testament - Salt Hastings' Dictionary of the New Testament - Salt (2) At the turn of the century, a speaker at a great student missionary convention spoke words that resonate down through the years: Most people are not satisfied with the permanent output of their lives. Nothing can wholly satisfy the life of Christ within His followers except the adoption of Christ’s purposes toward the world. Fame, pleasure and riches are but husks and actions in contrast with the boundless and abiding joy of working with God for the fulfillment of His eternal plans. The people who are putting everything into Christ’s undertakings are getting out of life its simplest and most priceless rewards. Such is the life of a disciple. Count the cost—are you careless or careful? Consider the consequences—to delay is to default. In 1945, Alexander Solzhenitsyn was arrested on political charges and began eleven years of misery in Stalin’s prisons. Describing the tortures he and other prisoners endured, he gave his prescription for survival: So what is the answer? How can you stand your ground when you are weak and sensitive to pain, when people you love are still alive, when you are unprepared? What do you need to make you stronger than the interrogator and the whole trap? From the moment you go to prison you must put your cozy past firmly behind you. At the very threshold, you must say to yourself: “My life is over, a little early to be sure, but there’s nothing to be done about it. I shall never return to freedom. I am condemned to die—now or a little later. But later on, in truth, it will be even harder, and so the sooner the better. I no longer have any property whatsoever. For me those I love have died, and for them I have died. From today on, my body is useless and alien to me. Only my spirit and my conscience remain precious and important to me.” Confronted by such a prisoner, the interrogation will tremble. Only the man who has renounced everything can win that victory. (The Gulag Archipelago) Undoubtedly there is power in renunciation. But that is not the Lord’s secret. The power of discipleship is not the strength of what we say no to, but the power of whom we say yes to.Count the cost! Consider the consequences! Embrace the opportunity! (Gary Inrig The Parables : Understanding What Jesus Meant - Borrow) J C Ryle on Counting the Cost - We learn, lastly, from this passage, how miserable is the condition of backsliders and apostates. This is a lesson which is intimately connected with the preceding one. The necessity of “counting the cost” is enforced by a picture of the consequences of neglecting to do so. The man who has once made a profession of religion, but has afterwards gone back from it, is like salt which has “lost its savor.” Such salt is comparatively useless. “It is neither fit for the land, nor fit for the dunghill: but men cast it out.” Yet the state of that salt is a lively emblem of the state of a backslider. No wonder that our Lord said, “He that hath ears to hear let him hear.” The truth which our Lord brings out in this place is very painful, but very useful and needful to be known. No man, be it remembered, is in so dangerous a state as he who has once known the truth and professed to love it, and has afterwards fallen away from his profession, and gone back to the world. You can tell such a man nothing that he does not know. You can show him no doctrine that he has not heard. He has not sinned in ignorance like many. He has gone away from Christ with his eyes open. He has sinned against a known, and not an unknown God. His case is well nigh desperate. All things are possible with God. Yet it is written, “It is impossible for those who were once enlightened,—if they shall fall away, to renew them again unto repentance.” (Heb. 6:4–6-note) Let us ponder these things well. The subject is one which is not sufficiently considered. Let us never be afraid of beginning to serve Christ. But let us begin seriously, thoughtfully, and with a due consideration of the step we take. And having once begun, let us pray for grace that we may persevere, and never fall away. Get Into The Stew You are the salt of the earth. —Matthew 5:13 It’s common, cheap, and used around the world. It has stirred up wars, led to the establishment of trade routes, and paid the salaries of soldiers. Today it serves chiefly as a preservative and a flavoring. What is it? It’s that crystalline substance we call salt. Jesus, who was a master of using ordinary things to illustrate spiritual realities, talked about salt when He was teaching His disciples how they were to serve as agents of His kingdom. He said, “You are the salt of the earth” (Matthew 5:13). If we think of salt as a preservative, we can assume Jesus wants us to prevent moral decay in our society. And if we think of salt’s ability to enhance flavor, we can be sure He wants us to help people discover the joy of knowing and living for Him. Called to be salt and light in this world, Called to preserve and to shine, Called to reflect the glory of God— Oh, what a calling is mine! —Fitzhugh A salty Christian makes others thirsty for Jesus, the Water of Life. The Power Of Influence You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? —Matthew 5:13 On February 9, 1964, the Beatles appeared on The Ed Sullivan Show and captivated the youth of America. After hearing their music and seeing their “look,” I did what millions of young American boys did—I begged my parents to let me grow my hair. Then, along with my best friend Tommy, I started a garage band. The Beatles’ performance had such an impact on us that we intentionally tried to be like them. It was a significant introduction to the power of influence. Years later, the power of influence came to mean something far more significant to me as I began my journey as a follower of Christ. I had the desire to live under the influence of Christ, but I also wanted to be an influencer of others by pointing them to the Savior. In part, this is what Jesus was challenging us to understand in Matthew 5:13-16. Salt and light are influential factors in a dark and corrupting world, and Christ, who is the Light of the world, calls us to be lights of influence as well. The Master who modeled perfect purity calls us to be salt that adds flavor and prevents corruption. Lord, let me be a shining light In all I say and do, That Your great love displayed in me May lead someone to You. —Sper As the "salt of the earth," Christians will make others thirsty for the "Water of Life." Salt Of The Earth You are the salt of the earth; but if the salt loses its flavor, . . . it is then good for nothing. —Matthew 5:13 What did Jesus mean when He told His followers that they were “the salt of the earth”? (Matthew 5:13). In the ancient world, salt had many uses. For one, it preserved food. Without salt, meat and fish would quickly spoil. In a similar way, Christians who uphold God’s moral standards can slow the decay of society. Salt was also used as fertilizer. Until the mid-1900s, English farmers added salt to their fields to increase the yield. Salt helped crops to grow. Christians too can encourage the growth of what is good wherever they live. Salt also brings out the flavor of food. By their witness, salty believers help the people around them to taste life fully as God intended. Yet Jesus warned that salt can lose its flavor. Pure salt as we know it, made up of sodium chloride, can’t lose its taste. In ancient Israel, however, farmers would dig salt from the shores of the Dead Sea. Although it was called salt and looked like salt, it was mixed with other substances. Farmers would make a pile of the salty material to use on their crops, but when the rains came, the pure salt would sometimes drain away. What was left looked like salt, but it had lost its saltiness. Keep our witness bright and clear, So the world may see and hear God's salvation far and near— That others too may know Him. —Hess A salty Christian makes others thirsty for Jesus, the Water of Life. The Essential Ingredient Though I have all faith . . . but have not love, I am nothing. —1 Corinthians 13:2 A third-grade science teacher asked one of her students to describe salt. “Well, um, it’s . . . ,” he started, then stopped. He tried again. “Salt is, you know, it’s . . . .” Finally he said, “Salt is what makes French fries taste bad when you don’t sprinkle it on.” Many foods are like that—incomplete without a key ingredient. Imagine pizza without cheese, strudel without apples, a banana split without bananas. The Christian life also has an essential element: love. Paul emphasized its value as he wrote his letter to the Corinthians. Right in the middle of a section about spiritual gifts, he paused to say that even if we have gifts of service, speech, and self-sacrifice but don’t have love, we are nothing (1 Cor. 13:1-3). We’ve missed the “more excellent way” (12:31). A follower of Jesus should love his family, his friends, his fellow believers, those who don’t know Christ, and even his enemies (Lk. 6:27-31). A true Christian is known by his love. Doctrinal purity is important. Faith is a magnificent quality, as are actions of obedient service to the Lord. But without love, we’re about as bland as French fries without salt. Lord, grant me a loving heart, A will to give and share, A whispered prayer upon my lips To show I really care. —Brandt As Christ's love grows in us, His love flows through us. Luke 14:35 It is useless either for the soil or for the manure pile; it is thrown out. He who has ears to hear, let him hear." KJV Luke 14:35 It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear. NET Luke 14:35 It is of no value for the soil or for the manure pile; it is to be thrown out. The one who has ears to hear had better listen!" CSB Luke 14:35 It isn't fit for the soil or for the manure pile; they throw it out. Anyone who has ears to hear should listen!" ESV Luke 14:35 It is of no use either for the soil or for the manure pile. It is thrown away. He who has ears to hear, let him hear." NIV Luke 14:35 It is fit neither for the soil nor for the manure pile; it is thrown out. "He who has ears to hear, let him hear." NLT Luke 14:35 Flavorless salt is good neither for the soil nor for the manure pile. It is thrown away. Anyone with ears to hear should listen and understand!" NRS Luke 14:35 It is fit neither for the soil nor for the manure pile; they throw it away. Let anyone with ears to hear listen!" He who has ears to hear, let him hear Lk 8:8; 9:44; Mt 11:15; 13:9; Rev 2:7,11,17,29 Luke 14 Resources - Multiple Sermons and Commentaries Luke 14:25-35 The Extreme Nature of True Discipleship, Part 2 - John MacArthur Luke 14:25-35 The Cost of Discipleship - Steven Cole Luke 14:25-35 The Cost of Discipleshp 1 - Steven Lawson - Listen at your own risk! You will be challenged! Luke 14:25-35 The Cost of Discipleshp 2 - Steven Lawson Luke 14:25-35 The Cost of Discipleshp 3 - Steven Lawson USELESS SALT IS THROWN OUT! It is useless either for the soil or for the manure pile (kopria) : It is thrown out (ballo) - Manure was used as fertilizer (Lk 13:8); some believe that salt was used to slow its fermentation. Useless is two words "not" (oute = absolutely not) and "useful" (euthetos). Useless salt had no intrinsic value and was thrown away. The present tense signifies this was the continual practice in Jesus' day.
Lucas 14
Cole - Jesus’ words here are tough and sobering! We all fall short, but we must honestly work at applying them to our hearts. Is there any relationship that comes ahead of Christ in your life? If He is first, then obviously you will be spending consistent time alone with Him in His Word, in prayer, and in devotion. You will be fellowshipping with Him every day. You won’t allow any other relationship to draw you away from obedience to Him. You will confess and forsake every sin that hinders fellowship with Him. Is He the Lord of your plans, your thoughts, and of all that you do? Or, could you selfishly be clinging to your plans, to your way, instead of seeking to please Him in all things, beginning with every thought that you entertain? If you don’t hate your own life and daily carry your cross, you’re not His disciple. Is He Lord of your finances and possessions? Are you faithful in managing these things for His purposes? Do you give generously and faithfully to His work? Or, could the love of money be choking out the Word in your life? Salvation is absolutely free, but once you receive it, it costs you everything. To truly follow Christ, we must consider the cost and put Him above everything else. “He who has ears to hear, let him hear.” (The Cost of Discipleship) ILLUSTRATION - Here is a sad example of tasteless salt… Gandhi says in his autobiography that in his student days he was truly interested in the Bible. Deeply touched by reading the Gospels, he seriously considered becoming a convert, since Christianity seemed to offer the real solution to the caste system that was dividing the people of India. One Sunday he went to a nearby church. He decided to see the minister and ask for instruction in the way of salvation and enlightenment on other doctrines. But when he entered the sanctuary, the ushers refused to give him a seat and suggested that he go worship with his own people. Gandhi left and never came back. He reasoned that "If Christians have caste differences also, I might as well remain a Hindu." The partiality showed by those Christians had a devastating effect on India and the world. As we have studied, they failed to manifest the sweet aroma and saltiness of the fifth beatitude, demonstrating mercy (Mt 5:7-note) Mahatma Gandhi was also quoted as answering a missionary's question "What is the greatest hindrance to Christianity in India?" with the trite reply "Christians"! ILLUSTRATION - Salty Salt. The story has often been told about Dr. Will H. Houghton, who pastored Calvary Baptist Church in New York City and later served as president of Chicago’s Moody Bible Institute till his death in 1946. When Dr. Houghton became pastor of the Baptist Tabernacle in Atlanta, a man in that city hired a private detective to follow Dr. Houghton and report on his conduct. After a few weeks, the detective was able to report to the man that Dr. Houghton’s life matched his preaching. As a result, that man became a Christian! Now that's salty salt! May his tribe increase! Amen Throw (906)(ballo - English "ballistics") in all its applications retains the idea of impulse (the idea of force and/or effort). The primary senses are to throw or to put. Ballo means to throw, hurl, in contrast to striking. Ballo is frequent in the four Gospels and Revelation but elsewhere is used only in Acts (with 2 exceptions - Jas. 3:3; 1 Jn. 4:18). Ballo means primarily to throw (Mt 3:10 = "thrown into the fire"; Mt 4:6 = "throw Yourself down"; Mt 5:13 = "thrown out and trampled under foot"; Mt 5:29-30 = " tear it out and throw it from you"; Mt 13:48 = " the bad they threw away."; Rev 2:10 = "the devil is about to cast some of you into prison"; Rev 6:13 = "the stars of the sky fell to the earth, as a fig tree casts its unripe figs"), To sow, scatter (Mk 4:26 = "kingdom of God is like a man who casts seed upon the soil") To cast (Mk 15:24 "casting lots"). Of nets, to cast into or let down into the sea (Matt. 4:18; 13:47; Sept.: Isa. 19:8); Figuratively (metaphorically) ballo means to drive out (1 Jn 4:18 = "perfect love casts out fear"; Jn 13:2 = "the devil having already put into the heart of Judas Iscariot" In the passive voice ballo means to lie (Mt 9:2 "a paralytic lying on a bed"; Lk 16:20 = "Lazarus was laid at his gate"; The second major sense of ballo is to PUT, place, lay, bring (Mt 10:34 "Do not think that I came to bring peace"; Mk 7:33 = "put His fingers into his ears"; Lk 13:8 = "put in fertilizer"; Rev 2:14 = "who kept teaching Balak to put a stumbling block before the sons of Israel," Jn 20:27 = "reach here your hand and put it into My side") To pour - Mt 9:17 = "Nor do people put new wine into old wineskins"; Jn 13:5 = "Then He poured water into the basin"; Rev 12:15-16 = "the serpent poured water like a river out of his mouth"; To swing Rev 14:19 = "So the angel swung his sickle to the earth"; To deposit Mt 25:27 = "Then you ought to have put my money in the bank" = To put out or place out money with the brokers. When used with different prep. and particles, the meaning is altered accordingly, but with the idea of throwing always maintained. Intransitive - As a sudden and fast downward movement; of a storm - beat down, rush down break loose Acts 27:14 = "before very long there rushed down from the land a violent wind, called Euraquilo;" Friberg - (1) transitively, as a powerful movement of throwing or propelling = throw, cast, with the context determining in what sense: scatter (seed), cast (lots), pour (liquid), throw (stones), throw (into hell), let (fruit) fall, etc.; (2) transitively, of putting or placing someone or something somewhere: put (money into a treasury box), put (a sword into its scabbard), place (someone into a pool), put (a burden on someone), lay down (crowns before a throne), etc.; (BORROW Analytical Lexicon of the Greek New Testament) Gilbrant - One specialized use of ballō with eis = “into,” is that of judgment or defeat of, or attack upon, the person or thing thrown: to throw into prison (Mt 5:25; Luke 12:58; Acts 16:23,24,37), the sea (Mk 9:42; Rev 18:21), Gehenna (Mt 5:29; 18:9), fire (Mt 13:42,50; John 15:6; Rev 19:20), a sickbed (Rev 2:22), the earth (Rev 12:4,9,13), the winepress of God’s wrath (Rev 14:19), and the abyss (Rev 20:3). (Complete Biblical Library) Gilbrant adds “To throw away” is another idiom, usually in the combinations “to throw out(side)” or “to throw from (oneself)” (Mt 5:13; Luke 14:35; 1 Jn 4:18). To throw dust into the air so it fell on one’s head was a sign of mourning (Acts 22:23; Rev 18:19; for the custom, see also Joshua 7:6, which uses epiballō, “throw upon,” and Job 2:12). Ballō may also be used of wielding an object as a tool or weapon (Mt 10:34; Jn 8:59). Casting of lots would also fit in here (Mt 27:35). (Complete Biblical Library) Ballo - 121x in 105v - bring(2), cast(15), casting(3), casts(3), contributors(1), laid(1), lying(3), lying sick(1), place(1), poured(4), put(22), puts(2), putting(4), rushed(1), swung(2), threw(12), throw(16), thrown(27), tossing(1).Matt. 3:10; Matt. 4:6; Matt. 4:18; Matt. 5:13; Matt. 5:25; Matt. 5:29; Matt. 5:30; Matt. 6:30; Matt. 7:6; Matt. 7:19; Matt. 8:6; Matt. 8:14; Matt. 9:2; Matt. 9:17; Matt. 10:34; Matt. 13:42; Matt. 13:47; Matt. 13:48; Matt. 13:50; Matt. 15:26; Matt. 17:27; Matt. 18:8; Matt. 18:9; Matt. 18:30; Matt. 21:21; Matt. 25:27; Matt. 26:12; Matt. 27:6; Matt. 27:35; Mk. 2:22; Mk. 4:26; Mk. 7:27; Mk. 7:30; Mk. 7:33; Mk. 9:22; Mk. 9:42; Mk. 9:45; Mk. 11:23; Mk. 12:41; Mk. 12:42; Mk. 12:43; Mk. 12:44; Mk. 15:24; Lk. 3:9; Lk. 4:9; Lk. 5:37; Lk. 12:28; Lk. 12:49; Lk. 12:58; Lk. 13:8; Lk. 13:19; Lk. 14:35; Lk. 16:20; Lk. 21:1; Lk. 21:2; Lk. 21:3; Lk. 21:4; Lk. 23:19; Lk. 23:25; Lk. 23:34; Jn. 3:24; Jn. 5:7; Jn. 8:7; Jn. 8:59; Jn. 12:6; Jn. 13:2; Jn. 13:5; Jn. 15:6; Jn. 18:11; Jn. 19:24; Jn. 20:25; Jn. 20:27; Jn. 21:6; Jn. 21:7; Acts 16:23; Acts 16:24; Acts 16:37; Acts 22:23; Acts 27:14; Jas. 3:3; 1 Jn. 4:18; Rev. 2:10; Rev. 2:14; Rev. 2:22; Rev. 2:24; Rev. 4:10; Rev. 6:13; Rev. 8:5; Rev. 8:7; Rev. 8:8; Rev. 12:4; Rev. 12:9; Rev. 12:10; Rev. 12:13; Rev. 12:15; Rev. 12:16; Rev. 14:16; Rev. 14:19; Rev. 18:19; Rev. 18:21; Rev. 19:20; Rev. 20:3; Rev. 20:10; Rev. 20:14; Rev. 20:15 Ballo - 60x in 54 verses in the Septuagint - Nu 22:38; Jdg. 6:19; Jdg. 7:12; Jdg. 8:25; Jdg. 20:16; 1 Sam. 14:42; 2 Sam. 20:22; 1 Ki. 5:17; 1 Chr. 25:8; 1 Chr. 26:13; 1 Chr. 26:14; 2 Chr. 26:15; Neh. 10:34; Neh. 11:1; Est. 3:7; Job 5:3; Job 15:29; Job 16:13; Job 38:6; Ps. 22:18 = "for my clothing they cast lots."; Ps. 78:9; Ps. 147:17; Prov. 1:14 = "Throw in your lot with us,"; Eccl. 3:5 = "A time to throw stones"; Isa. 19:8; Isa. 29:3; Isa. 37:33; Jer. 17:8; Jer. 40:10; Ezek. 21:22; Ezek. 23:24; Ezek. 47:22; Ezek. 48:29; Dan. 3:21 = "were cast into the midst of the furnace of blazing fire."; Dan. 3:24; Hos. 14:5; Joel 3:3 = "They have also cast lots for My people"; Obad. 1:11; Jon. 1:7 = " let us cast lots so we may learn on whose account this calamity has struck us"; Mic. 2:5; Nah. 3:10; Hab. 1:10; Hab. 3:13; Manure pile (KJV = dunghill)(2874)(kopria from kopros) is a dunghill, a rubbish heap, and descriptive of dung or manure which was used for fertilizer. The related noun koprion is used in Lk 13:8. Kopria - 12x in 12v in the Septuagint - 1 Sa 2:8; 2 Ki. 9:37 (= "the corpse of Jezebel will be as dung on the face of the field"); Neh. 2:13 (= "the Refuse Gate" in all the uses in Nehemiah); Neh. 3:13; Neh. 3:14; Neh. 12:31; Est. 4:17; Job 2:8 (= "he was sitting among the ashes" Lxx = "sat upon a dung-hill"); Ps. 113:7; Lam. 4:5; Lk. 14:35 1 Sa 2:8 (same in Ps 113:7) - “He (Jehovah) raises the poor from the dust, He lifts the needy from the ash heap (Lxx = kopria = "raises the needy from the dunghill") To make them sit with nobles, And inherit a seat of honor; For the pillars of the earth are the LORD’S, And He set the world on them. Spurgeon's comment - And lifteth the needy out of the dunghill, whereon they lay like worthless refuse, cast off and cast out, left as they thought to rot into destruction, and to be everlastingly forgotten. How great a stoop from the height of His throne to a dunghill! How wonderful that power which occupies itself in lifting up beggars, all befouled with the filthiness in which they lay! For He lifts them out of the dunghill, not disdaining to search them out from amidst the base things of the earth that He may by their means bring to nought the great ones, and pour contempt upon all human glorying. What a dunghill was that upon which we lay by nature! What a mass of corruption is our original estate! What a heap of loathsomeness we have accumulated by our sinful lives! What reeking abominations surround us in the society of our fellow men! We could never have risen out of all this by our own efforts, it was a sepulchre in which we saw corruption, and were as dead men. Almighty were the arms which lifted us, which are still lifting us, and will lift us into the perfection of heaven itself. Praise ye the Lord. (see full note) Mike Andrus - Only the person on a salt-free diet can probably appreciate the illustration Jesus uses here. Salt corrects the tastelessness of many foods. I’m a rice lover–I like it hot, cold, luke-warm, I like it with chowmein, with cream, sugar and cinnamon, or all by itself. I like rice pudding. But I don’t like rice without salt. Once in a while my wife will fix rice and forget the little dab of salt that goes in the water. You can’t eat it. Now here’s what Jesus says, “Salt is good, but if salt itself should lose its seasoning qualities, what could you use to ‘salt’ it with?” Nothing. It’s not good as a preservative, not good for seasoning, not even worth mixing with manure to serve as a fertilizer. It can only be thrown out! What’s the point? Christians are to be the salt of the earth. If, however, the professing believer doesn’t read his Bible, doesn’t pray, doesn’t share his faith, doesn’t put God first, doesn’t make any sacrifices for his faith, and retains tight ownership of all that he has, he’s worthless, and he’s kidding himself. His profession isn’t worth the breath it takes to verbalize it. I’m sure someone is asking, “Should we also conclude that the less-than-committed disciple will be thrown out by God, just as the tasteless salt is? In other words, are the only truly saved people those who are whole-hearted followers of Jesus?” I am cautious in my answer. Being thrown out can just as well refer to discipline as to eternal punishment. I believe it is possible to be a child of God without being the kind of disciple Jesus speaks of here in this passage. Some follow Him closely and some, sadly, from afar. On the other hand, it is also possible to think we are a follower of Jesus when we are not at all. Once someone was talking to a great scholar about a younger man. He said, “So and so tells me that he was one of your students.” The teacher answered devastatingly, “He may have attended my lectures, but he was not one of my students.” I fear that God will say about many, “They may have attended my Church, but they were not my children.” But perhaps the question I raised is the wrong one to be asking. Instead of, “Can I be saved without being a whole-hearted disciple?” perhaps it would be better to ask, “Why would I even consider being a half-hearted disciple? Why forfeit the joy and blessing that is promised in this life to those who give themselves wholly to Jesus, to say nothing of forfeiting the privilege of one day hearing Him say, ‘Well done, good and faithful servant. Enter into the joy of thy Lord.’” The half-hearted disciple, friends, enjoys neither the respect of the world nor the blessing of God on his life. Helmut Thielike writes, “When we are only half-Christians we often feel a kind of envy of thorough-going worldlings. They have no inhibitions about brushing aside an undesired competitor. They get over a bit of tax chiseling or a little adultery without too many bumps and bruises on their conscience. But we half-Christians have our inhibitions, scruples, and troubles in our conscience with such things. We can no longer be tough, red-blooded sinners like these others, but we also are not saints and that is why we feel so uneasy . . . The man who wants only a bit of God always finds God to be only a brake, an impediment, a pain. But he who wants God wholly learns that he is the source of power, that he gives a man freedom and verve, that following him is the most joyful thing in the world because he frees a man from all the things that tempt and torment the halfhearted.” Conclusion: The passage we have studied this morning is not, as you might be tempted to conclude, a suggestion to fear failure and thus back away from the claims of Christ. When the pastor says to the young couple at the marriage ceremony, “It is not by any to be entered into unadvisedly or lightly, but reverently, discreetly, advisedly, soberly, and in the fear of God,” he is not trying to discourage them from getting married. He’s just challenging them to face marriage realistically. And Jesus is just challenging us to face discipleship realistically. While salvation is free, discipleship is very costly. He’s reminding us that the Christian life is not a 100 yard dash–it’s a marathon race. But it’s worth it! Yes, friends, it’s costly to follow Jesus, but it is even more costly not to. (Luke 14:25-35 Come at All Cost, But Count the Cost) MORE ON SALT Salt was one of the earliest of all preservatives and was a valued commodity in the ancient world. Without any source of refrigeration, salt became the means of preserving meat from decaying, as the ancients rubbed down meat and fish to preserve it for regular use. Seafarers just a century ago would salt down their fish and meat to preserve them for the long transatlantic journeys. Salt was so important as a corruption preventative in the ancient world that wars were fought over it, and entire economies were based on it. In short, salt could literally make the difference between life and death in a time when fresh food was unavailable. The Greek writer Plutarch said that meat is a dead body and part of a dead body, and will, if left to itself, go bad, but salt preserves it and keeps it fresh, and is therefore like a new soul inserted into a dead body. Dead meat left to itself went bad, but, pickled in salt, it retained its freshness. The salt seemed to put a kind of life into it. The point is that salt preserves corruption. Salt was used as a figure of speech in the ancient world of sparkling conversation, speech dotted with witty or clever remarks. In Colossians 4:6 (note), salt indicates speech which gives a flavor to the discourse and recommends it to the pallet as well as speech which preserves from corruption and renders wholesome The Greeks called salt "charitas" (grace) because it gave flavor to things. Our speech must not be corrupt (Ep 4;29-note) and salt (God's grace) holds back corruption. A thoughtless word of criticism, a questionable remark, an angry word—any of these could tear down in a minute whatever Christian testimony others have tried to build up. No believer ought ever to say, “Now take this with a grain of salt!” Instead we need to put the salt into our speech! When we wish to stress a person's solid worth and usefulness we often say "That person is the salt of the earth." Salt was a valuable commodity in the dry Middle East and was used to barter. Our English word “salary” comes from the Latin salarius (“salt”). A person lacking integrity might have mixed white sand with the salt and then had more for trade. But salt mixed with sand lost some of its salty quality and became useless. Christians are to be the "salt of the earth". Salt acts secretly. We know that it combats decay, though we cannot see it perform its task. Its influence is very real nonetheless.