Lucas 14
David Guzik · Citado em PreceptAustin
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Guzik - Jesus never broke the commandments of God, but He often offended man’s traditions that surrounded and extended the commandments of God. The commandments of God are enough, and we should never make the traditions of man – even good traditions – equal to the commandments of God (Mark 7:8-9). (Commentary) J C
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Guzik - A wedding party was the most important social occasion in Jewish life at that time. The seating arrangement at the table indicated one’s standing in the community. (Commentary) THOUGHT - As an aside, every believer does well to frequently recall that he or she has a standing invitation from their divine Host for a very special celebration in the future, John writing "Blessed are those who are invited to the marriage supper of the Lamb.’” (Rev 19:9+) And all God's children shouted "Hallelujah! Thank you Jesus! Amen" Mattoon - Jesus begins to teach and deal with a spiritual problem in the lives of these people. He is not trying to hurt them. He is trying to help them by pointing out improper behavior and how to avoid "losing face," as the Japanese or Chinese would say. (Ed: And I would add how to avoid losing their soul eternally!) (Treasures from the Scriptures) Do not take (kataklino) the place of honor (protoklisia) -
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Guzik - The Bible reminds us that we should not play the self-promotion game. We should do our work hard and unto the Lord, and let God raise us up. For exaltation comes neither from the east nor from the west nor from the south, but God is the Judge: He puts down one, and exalts another. (Psalm 75:6–7) (Commentary) Disgrace (humiliated)(152)(aischune from aíschos = shame) means disgrace (loss of reputation as the result of a dishonorable action) or ignominy (a deep personal humiliation). Aischune describes shame resulting from exposure of one’s weaknesses or sins. It is not a feeling one has but an experience which comes to someone. As Jesus will go on to show, clearly humiliation is not synonymous with humility. The first is the rotten fruit that pride reaps, whereas the latter is the anti-thesis of pride. Humiliation is the result of external circumstances, whereas the humility is a reflection of the internal condition of one's heart. Stated another way humiliation is often a reflection of the absence of humility as alluded to in Proverbs 16:18 Pride goes before destruction, And a haughty spirit before stumbling. Charles Bridges writes - What more vivid exposition of these Proverbs is needed, than our own ruined condition? Our father’s pride—desiring to “be as God”—hurried his whole race to destruction. (Ge 3:5) ‘O Adam’—was the exclamation of a man of God,—‘what hast thou done?’5 The most awful strength of Divine eloquence seems to be concentrated to delineate the character and ruin of pride. (Isa. 14:4–19, Ez. 28, 29. Comp. Job 40:11, 12) Example abounds throughout the Scripture (Pharaoh, Ex 9:16, 17; Amaziah, 2 Chr 25:15–20; Haman, Est 5:11+, Est 7:10+; Nebuchadnezzar. Da 4:29–33+; Herod, Acts 12:21–23; In the Church, David, 2 Sa 24:1; Uzziah, 2 Chr 26:4, 16; Hezekiah, 2 Chr 32:25; Peter, Mt 26:33, 69–74.)—each sounding this solemn admonition—“Be not high-minded, but fear” (Ro 11:20. Cp. 1 Cor 10:12, 1 Ti 3:6.) Fearful indeed is our danger, if the caution be not welcomed, if the need for it be not deeply felt! The haughty spirit carries the head high. The man looks upward, instead of to his steps. What wonder therefore, if, not seeing what is before him, he falls? He loves to climb. The enemy is always at hand to assist him (Mt 4:5, 6.); and the greater the height, the more dreadful the fall. Yet is the state of heart, that prepared him for the fall, the worst part of his condition. Have we been preserved from open disgrace? Examine secret faults. Trace them to their source—a subtle confidence in gifts, attainments, or privileges. And then praise thy God for his painful discipline—the preserving mercy from ruinous self-exaltation. (2 Co 12:7–9) Truly the way down to the valley of humiliation is deep and rugged. Humility therefore is the grand preserving grace. The contrite publican was safe when the boasting Pharisee was confounded. (Luke 18:14) Better then—more happy, more honorable, more acceptable to God and man—is a humble spirit companying with the lowly, than the spoil of the haughty conqueror, ministering only to his destruction (Jas 1:9+). May my Lord’s example keep me low! (Mk 10:45, Jn 13:1-5) ‘When majesty’—said pious Bernard—‘humbled himself, shall the worm swell with pride?’ This same noun aischune is used in the Septuagint translation of Da 12:2+ which says " Many of those who sleep in the dust of the earth shall awake; some shall live forever, others shall be an everlasting horror and disgrace (Lxx = aischune). (Da 12:2 NAB). The temporal disgrace to which Jesus ascribes to those who are prideful and seek honor before men is but a faint picture of the eternal disgrace that awaits them in hell where they are "disgraced" forever! Proceed (begin)(757)(archo) literally is be first and means to take the first step or steps in carrying out or initiating an action. Active = to rule over or be leader (Mk 10:42). Middle - start predominately as an auxiliary verb with a present infinitive used to draw attention to some element in the story = begin (Mt 26:37). Gilbrant - The use of archō is so common in both connotative and denotative settings that it is impossible to show all of its nuances. Suffice to say that in classical sources it means “be first,” “to rule.” The middle voice was used with the infinitive in phrases such as “He began to rule.” Papyri and other Koine sources translate archō as “begin/began to rule from that time.” One papyrus uses it to say “hold office.” This is not surprising in that the noun form derived from archō is archōn (752), a standard word for “ruler, governor,” etc. The Septuagint uses archein, an infinitive form, in Isaiah 11:10. When Paul wrote to the Romans in 15:12 he quoted the Septuagint precisely (the KJV translates it “to reign”). Genesis 1:26 and 28 both use archō to say “have dominion.” This early use of the verb in the Septuagint bears out what was said above concerning its commonness. “To rule, to be superior” is the ordinary Septuagint use. Another example of how archō is used occurs at 2 Chronicles 31:10 where the text says “the people began to bring …” and at Job 36:24, “His works are great beyond those which men have attempted.” Archō also means “to initiate an attempt.” In New Testament use we have already indicated how Isaiah 11:10 corresponds to the words in Romans 15:12. “They which are accounted to rule” is the manner in which Mark 10:42 uses the word. Acts 1:1 (“All that Jesus began”), 2:4 (“began to speak”), and John 13:5 (“began to wash”) all support the same use, namely, to start an action. A slight change from this is found in Luke 3:23, “And Jesus himself began to be about thirty years of age.” (Complete Biblical Library) Archo - 85v - began(62), begin(7), beginning(8), begins(2), begun(1), proceed(1), rule(1), rulers(1), starting(2). Matt. 4:17; Matt. 11:7; Matt. 11:20; Matt. 12:1; Matt. 14:30; Matt. 16:21; Matt. 16:22; Matt. 18:24; Matt. 20:8; Matt. 24:49; Matt. 26:22; Matt. 26:37; Matt. 26:74; Mk. 1:45; Mk. 2:23; Mk. 4:1; Mk. 5:17; Mk. 5:20; Mk. 6:2; Mk. 6:7; Mk. 6:34; Mk. 6:55; Mk. 8:11; Mk. 8:31; Mk. 8:32; Mk. 10:28; Mk. 10:32; Mk. 10:41; Mk. 10:42; Mk. 10:47; Mk. 11:15; Mk. 12:1; Mk. 13:5; Mk. 14:19; Mk. 14:33; Mk. 14:65; Mk. 14:69; Mk. 14:71; Mk. 15:8; Mk. 15:18; Lk. 3:8; Lk. 3:23; Lk. 4:21; Lk. 5:21; Lk. 7:15; Lk. 7:24; Lk. 7:38; Lk. 7:49; Lk. 11:29; Lk. 11:53; Lk. 12:1; Lk. 12:45; Lk. 13:25; Lk. 13:26; Lk. 14:9; Lk. 14:18; Lk. 14:29; Lk. 14:30; Lk. 15:14; Lk. 15:24; Lk. 19:37; Lk. 19:45; Lk. 20:9; Lk. 21:28; Lk. 22:23; Lk. 23:2; Lk. 23:5; Lk. 23:30; Lk. 24:27; Lk. 24:47; Jn. 8:9; Jn. 13:5; Acts 1:1; Acts 1:22; Acts 2:4; Acts 8:35; Acts 10:37; Acts 11:4; Acts 11:15; Acts 18:26; Acts 24:2; Acts 27:35; Rom. 15:12; 2 Co. 3:1; 1 Pet. 4:17 Archo - Septuagint - Gen. 1:18; Gen. 1:26; Gen. 1:28; Gen. 2:3; Gen. 4:7; Gen. 6:1; Gen. 9:20; Gen. 10:8; Gen. 11:6; Gen. 18:27; Gen. 41:54; Gen. 44:12; Gen. 45:26; Exod. 4:10; Num. 16:46; Deut. 1:5; Deut. 2:31; Deut. 3:24; Deut. 15:6; Deut. 16:9; Deut. 28:12; Jos. 3:7; Jos. 11:10; Jos. 12:5; Jdg. 1:27; Jdg. 1:35; Jdg. 5:29; Jdg. 8:22; Jdg. 8:23; Jdg. 9:22; Jdg. 10:18; Jdg. 13:5; Jdg. 13:25; Jdg. 16:19; Jdg. 16:22; Jdg. 17:11; Jdg. 20:31; Jdg. 20:39; 1 Sam. 3:2; 1 Sam. 3:12; 1 Sam. 9:17; 1 Sam. 10:1; 1 Sam. 14:35; 1 Sam. 22:15; 2 Sam. 7:29; 2 Sam. 18:14; 2 Sam. 24:15; 1 Ki. 4:20; 1 Ki. 11:1; 2 Ki. 10:32; 2 Ki. 15:37; 1 Chr. 1:10; 1 Chr. 17:27; 1 Chr. 27:24; 1 Chr. 29:12; 2 Chr. 3:1; 2 Chr. 3:2; 2 Chr. 3:3; 2 Chr. 20:22; 2 Chr. 29:17; 2 Chr. 29:27; 2 Chr. 31:7; 2 Chr. 31:10; 2 Chr. 31:21; 2 Chr. 34:3; 2 Chr. 35:25; 2 Chr. 36:4; Ezr. 3:6; Ezr. 3:8; Ezr. 5:2; Neh. 4:7; Est. 4:17; Est. 6:13; Job 6:4; Job 6:9; Job 13:15; Job 36:24; Job 42:17; Ps. 77:10; Prov. 19:10; Prov. 22:7; Isa. 3:17; Isa. 11:10; Isa. 14:9; Isa. 22:22; Isa. 32:1; Isa. 32:5; Isa. 40:23; Isa. 47:7; Isa. 49:23; Isa. 63:19; Jer. 25:29; Lam. 1:1; Ezek. 9:6; Ezek. 13:6; Hos. 5:11; Hos. 6:11; Hos. 7:5; Hos. 8:4; Jon. 3:4; Mic. 1:12; Mic. 6:13; Occupy (hold down)(2722)(katecho from katá = intensifies meaning + écho = have, hold) means to hold down and was used literally of holding one to keep them from going (as in Luke 4:42-note). Luke uses it to describe the seed (the Word) in good soil as "the ones who have heard the word in an honest and good heart, and hold it fast (katecho), and bear fruit with perseverance."(Lk 8:15-note) In the present context it means to take (a seat). Katecho - 18v - afflicted(1), bound(1), heading(1), hold...fast(1), hold fast(5), hold firmly(1), keep(2), occupy(1), possess(1), possessing(1), restrains(2), suppress(1).Lk. 4:42; Lk. 8:15; Lk. 14:9; Jn. 5:4; Acts 27:40; Rom. 1:18; Rom. 7:6; 1 Co. 7:30; 1 Co. 11:2; 1 Co. 15:2; 2 Co. 6:10; 1 Thess. 5:21; 2 Thess. 2:6; 2 Thess. 2:7; Phlm. 1:13; Heb. 3:6; Heb. 3:14; Heb. 10:23 Last (2078)(eschatos from ek = from, primarily as it relates to place) an adjective which means last in time or space/place. Eschatos in this passage is used figuratively to refer to the lowest status, least honorable seat or "last place" - "But many who are first will be last; and the last, first." (Mt 19:30) Eschatos in Luke and Acts - Lk. 11:26; Lk. 12:59; Lk. 13:30; Lk. 14:9; Lk. 14:10; Acts 1:8; Acts 2:17; Acts 13:47 Luke 14:10 "But when you are invited, go and recline at the last place, so that when the one who has invited you comes, he may say to you, 'Friend, move up higher'; then you will have honor in the sight of all who are at the table with you. KJV Luke 14:10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. NET Luke 14:10 But when you are invited, go and take the least important place, so that when your host approaches he will say to you, 'Friend, move up here to a better place.' Then you will be honored in the presence of all who share the meal with you. CSB Luke 14:10 "But when you are invited, go and recline in the lowest place, so that when the one who invited you comes, he will say to you, 'Friend, move up higher.' You will then be honored in the presence of all the other guests. ESV Luke 14:10 But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at table with you. NIV Luke 14:10 But when you are invited, take the lowest place, so that when your host comes, he will say to you, 'Friend, move up to a better place.' Then you will be honored in the presence of all your fellow guests. NLT Luke 14:10 "Instead, take the lowest place at the foot of the table. Then when your host sees you, he will come and say, 'Friend, we have a better place for you!' Then you will be honored in front of all the other guests. NRS Luke 14:10 But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, 'Friend, move up higher'; then you will be honored in the presence of all who sit at the table with you. YLT Luke 14:10 'But, when thou mayest be called, having gone on, recline in the last place, that when he who called thee may come, he may say to thee, Friend, come up higher; then thou shalt have glory before those reclining with thee; when you are invited, go and recline at the last place 1 Sa 15:17; Pr 15:33; 25:6,7 then you will have honor in the sight of all who are at the table with you Isa 60:14; Rev 3:9 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 THE POSITIVE PRINCIPLE FOR PROMOTION But when you are invited (kaleo), go and recline at the last (eschatos) place - KJV = "lowest room" Now to a scheming mind this might sound like Jesus is telling the guests to seek out the lowest seats with a hidden agenda. In other words, Jesus is not promoting a selfish conniving scheme as to how one could end up in the first seat by first choosing the worst seat. For a man to do that, he would still be operating out of pride, which is the very thing Jesus is confronting! Rather, the point is, “Every one before God ought to feel that the lowest place is the proper place for him” (Alfred Plummer, The Gospel According to St. Luke). Note that Invited (kaleo) is a keyword in this chapter and serves to tie these sections together - (Lk. 14:7; Lk. 14:8; Lk. 14:9; Lk. 14:10; Lk. 14:12; Lk. 14:13; Lk. 14:16; Lk. 14:17; Lk. 14:24) Jesus' paradox is that the "best" seat in the house is the "worst" seat in the house!
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Guzik - Especially in Christian service, there is something wonderful about knowing that God has raised you up, instead of you raising yourself up to prominence of some sort....(In contrast) When we get our own position, either through outward or subtle pride, we can even say, “It was the Lord, it was the Lord”—but in our heart of hearts we know it was us, our own calculation, our own schemes, our own grasping. We should remember the words of George
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Guzik - There is something wonderful in giving a gift that can never be repaid. This is some of the more blessing Jesus spoke of when He said, It is more blessed to give than to receive (Acts 20:35). (Commentary) Craig Keener - Well-to-do persons in the Greco-Roman world usually invited people of somewhat lower social status in return for receiving honor, but these invitees would still be relatively respectable, not absolute dependents or beggars, as crippled, lame and blind people would be in that society, or peasants (although many Jewish teachers might regard inviting beggars and peasants as an act of piety). The crippled, lame and blind were not permitted on the premises of the probably Essene community at Qumran. (See The IVP Bible Background Commentary: New Testament) Steven
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Guzik - In an age before the clock, the date of the banquet was announced long before, but the exact time only was announced the very day. This means that many accepted the invitation when it was first given; yet when the actual time of the banquet came, they were of a different mind. “To accept the invitation beforehand and then to refuse it when the day came was a grave insult.” (Barclay). By analogy, we can say that God has made it so all things are now ready for men to come and receive from Him. We come to God and find that He has been ready for us. (Commentary) Steven Cole sees in this passage "a great picture of the abundant salvation God so freely provides for sinners! When you come to His banquet table in Christ, He doesn’t just give you a peanut butter and jelly sandwich. He gives you the works! He is a fountain of living water to wash away all of your sins. He gives you the indwelling Holy Spirit who gives you peace to replace your anxiety, joy to replace your depression, power to overcome your sins and wisdom to make the right decisions. You have fellowship every day with the gracious Savior and the promise of eternity with Him in heaven. The apostle Peter describes it like this: “His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence” (2 Pet. 1:3). Long before we ever thought of God, He thought of us and made ample provision for our salvation. His abundant provision means that you are welcome to come to His table and eat until you are satisfied." With that kind of offer, you may wonder, “How can anyone refuse?” But Jesus’ parable clearly warns that some do refuse God’s broad, free, and ample invitation. Steven
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Guzik - Preoccupation with material things and experiences is a common excuse for not following Jesus. (Ed comment - I once shared the Gospel with a physician with whom I practiced medicine, and he at first seemed interested and intrigued but hesitant. When I asked him why would he hesitate to accept Jesus as his Savior and Lord, he told me he was afraid he would no longer be able to enjoy his favorite pastime which was hunting with his bird dogs. He told me he was not willing to give that up! I was flabbergasted, but that was 15 years ago and he still has not accepted Christ. I fear he is much like these men who made excuses which are really outright refusals of the invitation to come to the great banquet!) (Commentary)
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Guzik - Think of how audacious Jesus is! He asks for this kind of ultimate commitment, and we give it to Him-why? Because of love. When we know the love of Jesus; when we are in a love-relationship with Him, only then can we be committed to Him with this great devotion. ILLUSTRATION. Napoleon understood this principle when he said, "I know men; and I tell you that Jesus Christ is no mere man. Between him and every other person in the world there is no possible term of comparison. Alexander [the Great], Caesar, Charlemagne, and I have founded empires. But on what did we rest the creations of our genius? Upon force. Jesus Christ founded his empire upon love; and this hour millions of men would die for him." (Commentary) Robert Stein - This refers to becoming a Christian, i.e., becoming a “disciple,” (In the sense used in Acts 6:1–2, 7; 9:1, 10, 19, 26, 38) not to becoming an apostle or one of the “twelve disciples.” (In the sense used in Lk 5:30; 6:1, 13.) Matthew 10:37–38 uses these words in the same way, for the person not fulfilling these conditions “will not be worthy of Jesus” (Mt 10:37), which is further described as “losing one’s life” (Mt 10:39). (See Luke: An Exegetical and Theological Exposition) There are some evangelical writers (e.g., Thomas Constable) who teach that one can be a Christian without being a disciple and that a disciple is one which has a higher level of commitment. I personally believe that all Christians are disciples and thus Jesus' teaching in this section applies not just to a select group but to all believers! It is notable that in Acts the term disciple occurs some 30x (majority refer to disciples of Jesus ) and the term Christian occurs only twice (Acts 11:26, Acts 26:28). That fact alone ought to be sufficient proof that the early church (and the writer Luke) considered genuine believers to be disciples of Christ and did not advocate a "two-tiered" Christianity. BEWARE of this dangerous teaching! While I agree that mathetes is not found after Acts, the principle is clearly described (e.g., 2 Ti 3:10- "Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance"). Gary Inrig explains that "Discipleship was common in the ancient world, roughly equivalent to our practice of apprenticeship. In a religious context, a disciple was a pupil who attached himself to a teacher or rabbi to acquire his religious knowledge and skill. He went through a process of training and testing, but his ultimate loyalty was not to his rabbi, but to the Torah and tradition. Because the Torah and tradition stood above the rabbi, a disciple would join himself to a teacher of his own choosing, much as a modern student makes the choice of a university. The disciple’s real attachment was to the law and to a way of life. Discipleship to Jesus is very different. The disciple’s allegiance is not to the Torah and tradition but to the Lord Himself. (Ed: This same truth is brought out by the phrase entering the "new covenant" because to enter this covenant by faith resulted in a oneness with Jesus much as when a man marries a woman and they supernaturally become one flesh - see notes below for more detailed description). A disciple does not merely join the Jesus school, he binds himself in complete personal commitment to Him. Jesus’ disciples do not merely choose; they are called, and they share not only in His message but also in His mission. A disciple is first someone who comes to Jesus in faith and trust (Lk 14:26). He comes for salvation to receive a free gift. But a disciple is also someone who follows Jesus. This is not a call to accept a certain way of life and to pass it on, as Jewish disciples did. It is not a call to adopt a philosophical position or a pattern of ritual behavior. It is rather a call to fellowship with Jesus and to obedient service for and to Him. As the Lord makes clear in Lk 14:27, the way of discipleship is nothing less than the way of the cross. (The Parables : Understanding What Jesus Meant - Borrow) Related Resources on Covenant: Covenant: Solemn and Binding Covenant: A Walk Into Death Covenant: The Oneness of Covenant Covenant: Oneness Notes Covenant: Withholding Nothing from God John
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Guzik - The one carrying a cross essentially walked down death row to their place of execution. They knew there was no turning back, and it was a total, complete commitment, with your life was completely yielded. You knew your life didn't belong to you any more. This is total commitment; Jesus gave Himself for us totally, and expects us to give ourselves to Him totally. We can understate the demands of Jesus when we preach the gospel to others. We can give them the impression that coming to Jesus is only believing some facts instead of yielding a life. (Commentary) Geldenhuys - The general idea that these words of Jesus about bearing the cross refer to passive submission to all kinds of afflictions, like disappointments, pain, sickness and grief that come upon man in life, is totally wrong … only a person who for the sake of His service surrenders all self-seeking and abandons all striving after his own interests can be His disciple." (NICNT-Luke) "Take up your cross," the Savior said, "If you would My disciple be; Take up your cross with willing heart And humbly follow after Me." —Everest The words of the song I Have Decided to Follow Jesus are a good "paraphrase" of Jesus' words... The Cross before me The world behind me No turning back No turning back Though none go with me Still I will follow Though none go with me Still I will follow Though none go with me Still I will follow No turning back No turning back! Read the story behind "I Have Decided to Follow Jesus" for an illustration of counting the cost. Note while that some object to the hymn's focus on the human decision to follow Jesus, it is clear that only those enabled by the Spirit can make such a decision (God's sovereign provision) and yet they must personally make that decision (Man's responsibility). This is a mystery (Dt 29:29a), which we cannot fully understand in this life (cf 1 Cor 13:12). We need to take A W Tozer's words to heart when he said that “The man on the cross is facing in only one direction. He is not going back, and he has no further plans of his own.” Paul testifies to his obedience to Jesus' call to deny self "But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. (Gal 6:14+) Tozer adds "We must do something about the cross and one of two things only we can do—flee it or die upon it." John
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Guzik - Salt is only useful when it has the nature of salt. A Christian is only useful when he has the nature of Christ. Salt that loses its "saltiness" can't be of use to Jesus. God looks for believers with "tang" that He can use. (Commentary) For an interesting discussion of salt see Pliny the Elder's (who is he?) article in Natural History, Book 31, chapter 41.
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Guzik - In the parable of the tower, Jesus says "sit down and see if you can afford to follow Me." In the parable of the king, Jesus says "sit down and see if you can afford to refuse My demands." (Commentary) Life Application Bible Commentary – EASY DECISION? If you made a decision sometime in the past to trust Christ for salvation but since then you haven't paid much attention to your devotion and discipleship, you may be one of those followers who hasn't counted the cost. A decision to trust Christ means that God Almighty is now your Lord and Savior. You had better listen to him, read his Word, follow his teaching. To "walk the aisle" and then drift along is no decision at all. (ED: WHAT THIS COMMENT IS SAYING BY "NO DECISION" IS IN FACT YOU HAVE MADE A DECISION! YOU ARE ON THE HIGHWAY TO HELL FOR THEIR IS NO MIDDLE GROUND WITH JESUS!). If you have trusted Christ, show you mean it by doing what God commands. POSB - The point of the two parables is clear: a man must pay the ultimate price. He must forsake all, renounce and give up all that he is and has; or else “he cannot be my disciple.” When a man counts the cost of following Christ, he needs to think about two things. (1) It will cost him all he IS. The man must be willing to center his life around Christ and His mission to reach a world lost and full of desperate needs. It will cost the man … • his heart: total devotion and commitment • his mind: being permeated and controlled by Christ • his eyes: watching what he looks at • his ears: watching what he listens to • his hands: watching what he touches and picks up • his feet: watching where he goes • his mouth: watching what he eats and drinks and says • his desires: watching, controlling, and changing his urges and desires • his energy: committing his strength, initiative, and will to Christ • his effort and work: dedicating and centering all in Christ, using his efforts and work in the cause of Christ (2) It will cost him all he HAS. The man must be willing to give everything he has to Christ, without watering down the cost. It is this point that will cause so many to be lost and doomed (see outline and notes—Lu. 18:18–30; Mt. 10:16–22). To really follow Christ will cost … • family: being put after Christ • friends: being put after Christ and centered around Christ • home: all the comforts and extravagances • job: being centered around Christ and being used to earn enough to give to those who do not have (Ep. 4:28) • cars: not being extravagant, so as to have more to give to a needful world • investments: using for God’s cause • money: taking care of personal necessities and then using the rest for God’s cause Whatever a person has, it will cost him. He must surrender it to Christ, which is to say, he must be willing to use it in the Lord’s mission, the mission of helping a world lost and reeling under the weight of enormous needs. When a man counts the cost of following Christ, he must think about the consequences of both fighting against Christ and surrendering to Christ. If the man chooses to reject Christ, to struggle against Him, the man will … • never experience abundant life, deep satisfaction (Jn. 10:10) • never know God, His love and care, on a daily basis • never have an eternal sense of purpose, meaning, and significance • never know nor have the assurance of eternal life • never be free from the uncertainty of life • never be free from the dread and fear of death • never be free of some sense of judgment and of what lies ahead • never be freed from a sense of false security The consequences of surrendering to Christ are, of course, the very opposite of the above. (Borrow Luke Commentary) Luke 14:33 "So then, none of you can be My disciple who does not give up all his own possessions. KJV Luke 14:33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. NET Luke 14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. CSB Luke 14:33 In the same way, therefore, every one of you who does not say good-bye to all his possessions cannot be My disciple. ESV Luke 14:33 So therefore, any one of you who does not renounce all that he has cannot be my disciple. NIV Luke 14:33 In the same way, any of you who does not give up everything he has cannot be my disciple. NLT Luke 14:33 So you cannot become my disciple without giving up everything you own. NRS Luke 14:33 So therefore, none of you can become my disciple if you do not give up all your possessions. YLT Luke 14:33 'So, then, every one of you who doth not take leave of all that he himself hath, is not able to be my disciple. GWN Luke 14:33 In the same way, none of you can be my disciples unless you give up everything. NKJ Luke 14:33 "So likewise, whoever of you does not forsake all that he has cannot be My disciple. NAB Luke 14:33 In the same way, everyone of you who does not renounce all his possessions cannot be my disciple. Lk 14:26; 5:11,28; 18:22,23,28-30; Acts 5:1-5; 8:19-22; Phil 3:7,8; 2 Ti 4:10; 1 Jn 2:15,16 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 Watch this 11 minute video on discipleship by Steven Lawson (Woe!) SAY "GOOD-BYE" TO ALL YOUR POSSESSIONS! So then - A conclusion based on the two illustrations Jesus has just given of counting the cost. Now Jesus introduces another cost of discipleship. None of you can be My disciple (mathetes) who does not give up (apotasso - "say good-bye" to) all his own possessions (huparcho in present tense - continually at his disposal ~ possessions) - None...all - None and all leave no room for exceptions to Jesus' instruction. Give up is in the present tense, which signifies that the disciple of Jesus is called to live a lifestyle of giving up "ALL his stuff!" Giving up things does not earn us "points" with God, but is simply a reflection of the Spirit enabled ability to daily make the choice to place Jesus on the throne of our heart, at the same time resisting all other so-called gods (idols) that daily seek to usurp His place in our devotion. Inrig says "Discipleship involves a daily act of signing away ownership."
Lucas 14
Guzik - We have a difficult challenge in understanding and communicating the gospel here; there are two extremes to avoid. We can never give people the impression that they have to clean up their lives before the come to Jesus; that is like washing up before you take a bath.. But also, we can never give people the impression that Jesus won't want to clean up their lives with their cooperation after they come to Him. It is as if we have an apartment and give the ownership of that apartment to Jesus. We don't have to remodel the apartment before we give it to Jesus; but once we do, He comes in and starts tearing down walls and fixing up things. Being a disciple means that you help Jesus in that work instead of resisting it, or changing things back to the old way. (Commentary) Notice that Jesus is saying we are to “give up,” not “give away.” Disciples give authority over their relationships, their possessions, and their resources to Christ. All that I have is to be used consistently with His mission and direction. My house becomes His house; my car, His car; my savings, His savings. This renunciation is a costly act for those of us who love the “stuff” of life. Apotasso is used in Lk 9:61+ "I will follow You, Lord; but first permit me to say good-bye (apotasso) to those at home.” The idea is to say farewell and here in Lk 14:33 it pictures one in "saying farewell" and turning his back on everything he had formerly held dear! Jesus' words cut us all to the quick for we live in a materialistic world that constantly tempts us to accumulate more and more. So if you are like me, it helps to pause for a moment and ponder today in the light of eternity (Vertical Vision). Below is a song by Graham Kendrick and sung by Robin Mark that helps me renew my commitment to follow Jesus no matter the cost...take a moment and ponder these words (based on Php 3:8-10) as you ponder eternity with Jesus! When money or the things it can buy makes us hesitant about doing what we feel the Lord is calling us to do, we are the disciples of things, not of Christ. -- R Kent Hughes All his own possessions - Note that Jesus says ALL not some! Jesus is giving great advice to all us in wealthy America. He knows that the problem with possessions is that too often they end up possessing us! And Jesus will tolerate no pretenders on the throne of our heart declaring that “(Absolutely) No one can serve (douleuo) two masters; for either he will hate (miseo - same verb in Lk 14:26) the one and love (agapao) the other, or he will be devoted to one and despise the other. You (ABSOLUTELY) cannot serve (douleuo) God and wealth (mammon = mammonas). (Mt 6:24-note) Similar teachings are found in Lk 12:33; 18:22; cf. also Lk 11:41. Recall what some of the disciples did as they began to follow Jesus: When they had brought their boats to land, they left everything and followed Him. (Luke 5:11-note) Comment: The pattern of the first disciples has not changed. Leon