Luke 14:33

Luk_14:33

He cannot be My disciple

Christ requires supreme regard

I.

THE POSSESSIONS WHICH JESUS CHRIST REQUIRES US TO FORSAKE IN ORDER TO OUR BECOMING HIS DISCIPLES. In our text Jesus Christ authoritatively asserts the absolute right and the first claim to all that we have and to all that we are. Ourselves and our possessions are to be His. We are to consider ourselves not as proprietors, but only as stewards.

1. Christ requires us to forsake the world and the things of the world.

2. Christ requires us to exercise self-denial, and to bear the cross daily.

3. Jesus Christ requires us to forsake our own relatives, whenever they would hinder us from following Him.

4. Jesus Christ requires you to forsake even life itself rather than renounce Him and His cause.

II. THE IMPOSSIBILITY OF OUR BEING HIS DISCIPLES IF WE REFUSE TO COMPLY WITH HIS REQUIREMENT. He cannot be My disciple. The solemn and authoritative manner in which this decision is pronounced ought very deeply to affect our hearts. Christ, you perceive, does not say that such a man is an inconsistent disciple, or an ungrateful disciple, or a half-hearted disciple; but He says that he is not a disciple at all; nay, says He, he cannot be My disciple. He may profess to be a disciple, and he may be acknowledged as a disciple by others, but he is not one: and though men and angels should declare, Behold a disciple indeed! Christ would reply, I know him not! And this decision, be it remembered, my brethren, is not mine, but Christs.

III. THE MEANS AND THE MOTIVES WHICH JESUS CHRIST AFFORDS TO INDUCE AND TO ENABLE US TO COMPLY WITH HIS REQUIREMENT. And here I intend to show that we ought to forsake all for Christ, because it is the most reasonable and advantageous duty that we can discharge.

1. We should forsake all that we have for Christ, because He commands us to do so.

2. We should forsake all that we have for Christ, because He hath loved us and given Himself for us.

3. We should forsake all that we have for Christ, because He has promised to enable us to do so if we ask Him.

4. We should forsake all for Christ, because He can give us infinitely more than we can relinquish for His sake. (J. Alexander.)

An Indians all

An Indian, on being asked how it was that he came into the kingdom of Christ so easily, at once replied, We are commanded to forsake all. The white man have to give up his house; but I have no house. The white man have to give up his riches; but I have no riches. The white man have to give up his farm; but I have no farm. Indian have nothing to give up but his blanket, and I throw off my blanket very easily.

Yielding all to Christ

In America a farmer felt convinced that he was not living to Christ as he ought, with that warm-hearted earnestness which characterises those who are born again. He was a large farmer, and had a great number of stacks in his yard. He went into the centre one day, and threw himself on his face, and said he would have it out with God. He prayed to Jesus Christ, and found forgiveness through His righteousness. He got up to tell his wife and children. It was Pentecost-like. Peter said, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. The farmer believed it, and went home, but he had not reached the fence ere he was arrested by a voice which said there was something more. He stopped, and cried out, O Lord, what more? is there anything more, and I will give it Thee? He went back to the spot where he was bound to Christ, and reiterated again, What more, O Lord; is there any more I can do? And something told him that he had not given up the stackyard to the Lord. He burst out, Lord, I yield; take the stack-yard--take the horses--take the farm! He returned to his wife and children. But there was something else; he had a large balance at the bank. He had been a prosperous man, and was counting on the better time when he could hold a palatial residence for himself and family. That money was not given to the Lord; but he cried out, Take it, Lord; I give it all up. And instead of building a residence he built a chapel, and supported the ministers of God, and went to the camp meeting, and gave his stack-yard, farm-houses, his wife and children, into the hand of the Lord. He used the money in the bank judiciously, and it is a pleasure to him to lend waggons to his poorer neighbours, and plough their fields. (Handbook to Scripture Doctrines.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 14:33. Οὐκ ἀποτάσσεται, doth not renounce or detach himself from [bid farewell to]) The builder exercises self-denial as to (renounces), and expends, unhesitatingly, sums of money, the warrior his forces, and the disciple parents, and all ties of affection. The former two have a positive expenditure; the latter, a negative (self-denying) expenditure (the foregoing, where called on, of that which one might otherwise enjoy, home affections). [It is a mighty undertaking to compass the being a disciple of Christ. He is better to abstain from the attempt, who is not altogether well pleased with all the things which tend to the attainment of that object.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 14:33 gives the applicatio of the parable. Hofmann, Keil, and Hahn divide the sentence into two, utting a full stop after ὑμῶν and rendering: “So then every one of you! (do the same thing, i.e. , consider). He who does not renounce all he hath is not able to be a disciple of mine.” This is very effective; it may have been what Jesus actually said; but it is hardly how Lk. reports His words. Ha he meant the sentence to be read so he would have put γὰρ after ὃς . He runs the two supposed sentences into one, and so the counsel to deliberate is left out or latent in the requirement of renunciation, which is the reason for deliberation.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 33. Whosoever he be of you] This seems to be addressed particularly to those who were then, and who were to be, preachers of his Gospel; and who were to travel over all countries, publishing salvation to a lost world.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(33) Whosoever he be of you that forsaketh not . . .—Better, that renounceth not. This, then, was the immediate lesson which the company of eager disciples had to learn: to say good-bye to their “all,” whatever that might be. Fishing-nets and hired servants, or great possessions, or ease and safety, or besetting sins, or fancied righteousness—all had to be renounced. The word for “forsake” is that which was afterwards used in the baptismal formula, “I renounce the devil and all his works,” and the same as that which is translated “bidding farewell” in Luk_9:61, Act_18:18.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

33. forsaketh not all that he hath] i.e. every affection, gift or possession that interferes with true discipleship. We must be ready ‘to count all things but loss for Christ,’ Php_3:7-8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Salt is good,.... See Gill on Mat 5:13, Mar 10:50.

Luke 14:35

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

Ver. 33. That forsaketh not] Gr. αποταξαμενος, that bids not farewell to all.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

33. Of you—Who are in great danger of supposing that to be my pursuer is to be my follower.

Forsaketh not all—Here is the true third way. Neither make a false start nor a hopeless stand still, but give up at once all for Christ, and act by the gracious ability that he will confer.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. "We must live in this world as though the soul was already in heaven and the body mouldering in the grave" (St. Francis de Sales). There was much unreasoning, possibly not a little sentimental enthusiasm, among the people who crowded round Jesus in these last months of his work. The stern, uncompromising picture of what ought to be the life of his real followers was painted especially with a view of getting rid of these useless, purposeless enthusiasts. The way of the cross, which he was about to tread, was no pathway for such light-hearted triflers.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

So - Like this man, who, being afraid to face his enemy, sends to make peace with him, every one who forsaketh not all that he hath -

1. By withdrawing his affections from all the creatures;

2. By enjoying them only in and for God, only in such a measure and manner as leads to him;

3. By hating them all, in the sense above mentioned, cannot be my disciple - But will surely desist from building that tower, neither can he persevere in fighting the good fight of faith.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

33. οὐκ ἀποτάσσεται πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν. ‘Renounceth not all his possessions’ (Vulg[288] renunciat, comp. Luk 9:61); i.e. every affection, gift or possession that interferes with true discipleship. We must be ready ‘to count all things but loss for Christ,’ Php 3:7-8.

[288] Vulg. Vulgate.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

33. This verse shows the futility of asking what the tower means, and who the king with the twenty thousand Isa_2 These details are part of the framework of the parables, and by themselves mean nothing. The parables as a whole teach that to become Christ’s disciple involves something which ought to be well weighed beforehand. This something was explained before, and is shown in another form here, viz. complete self-renunciation.

ἀποτάσσεται πᾶσιν τοῖς ἑαυτοῦ ὑπάρχουσιν. “Renounceth all his own belongings,” the chief of which were specified ver. 26. See on 9:61 and 8:3. All disciples must be ready to renounce their possessions. Many of the first disciples were called upon actually to do so. Comp. the sarcasm of Julian : “In order that they may enter more easily into the Kingdom of Heaven in the way which their wonderful law bids them, I have ordered all the money of the Church of Edessa to be seized” (Ep. 43.). Note the characteristic πᾶς and πᾶσιν. Comp. 5:11, 28.

It is very forced to put a full stop a πᾶς ἐξ ὑμῶν, and make two independent sentences. “Such is the case therefore with all of you. Whoever renounceth not,” etc.

MSS. vary much as to the order of the three words εἶναί μου μαθητής.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Forsaketh [αποτασσεται] . Bids good - by to. Rev., renounceth. See on ch. Luk 9:61. "In that forsaketh lies the key to the whole passage" (Trench). Christian discipleship is founded in self - renunciation.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vers. 33-35. The Application of those two Parables, with a new Figure confirming it.—“So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 34. Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? 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.”

Here is the summing up of the warning which was intended to calm the unreflecting enthusiasm of those multitudes. The expression: forsaketh all that he hath, natural life, as well as all the affections and all the goods fitted to satisfy it, sums up the two conditions indicated Luk 14:26 (the giving up of enjoyment) and 27 (the acceptance of the cross). Salt (Luk 14:34) corrects the tastelessness of certain substances, and preserves others from corruption; the marvellous efficacy of this agent on materials subjected to its quickening energy is a good thing, and even good to observe (καλόν). In this twofold relation, it is the emblem of the sharp and austere savour of holiness, of the action of the gospel on the natural life, the insipidity and frivolity of which are corrected by the Divine Spirit. No more beautiful spectacle in the moral world than this action of the gospel through the instrumentality of the consistent Christian on the society around him. But if the Christian himself by his unfaithfulness destroys this holy power, no means will restore to him the savour which it was his mission to impart to the world. ᾿Αρτυθήσεται might be taken impersonally: “If there is no more salt, wherewith shall men salt (things)?” But Jesus is not here describing the evil results of Christian unfaithfulness to the world or the gospel; it is the professor himself who is concerned (Luk 14:35: men cast it out). The subject of the verb is therefore, ἅλας, salt itself; comp. Mar 9:50: ἐν τίνι ἀρτύσετε αὐτό; “wherewith will ye season it?” Salt which has become savourless is fit for nothing; it cannot serve the soil as earth, nor pasture as dung. It is only good to be cast out, says Luke; trodden under foot of men, says Mat 5:13. Salt was sometimes used to cover slippery ways (Erub. f. 104. 1: Spargunt salem in clivo ne nutent (pedes). A reserved attitude towards the gospel is therefore a less critical position than an open profession followed by declension. In the moral as in the physical world, without previous heating there is no deadly chill. Jesus seems to say that the life of nature may have its usefulness in the kingdom of God, either in the form of mundane (land) respectability, or even as a life completely corrupted and depraved (dung). In the first case, indeed, it is the soil wherein the germ of the higher life may be sown; and in the second, it may at least call forth a moral reaction among those who feel indignation or disgust at the evil, and drive them to seek life from on high; while the unfaithfulness of the Christian disgusts men with the gospel itself. The expression: cast out (give over to perdition, Joh 15:6), forms the transition to the final call: He that hath ears....

This discourse is the basis of the famous passage, Heb 6:4-8. The commentators who have applied it to the rejection of the Jews have not sufficiently considered the context, and especially the introduction, Luk 14:25, which, notwithstanding Holtzmann’s contemptuous treatment, is, as we have just seen, the key of the whole piece. Matthew places the apophthegm, Luk 14:34-35, in that passage of the Sermon on the Mount where the grandeur of the Christian calling is described (Luk 14:13-16). Perhaps he was led to put it there by the analogy of the saying to the immediately following one: “Ye are the light of the world.” Mark places it, like Luke, towards the end of the Galilean ministry (Luk 9:50); and such a warning is better explained at a more advanced period. Besides, like so many other general maxims, it may perfectly well have been uttered twice.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.