Lukan Sermon on Costly Discipleship
Jesus' teaching on costly discipleship, particularly prominent in Luke's Gospel, emphasizes the radical commitment required of those who would follow him. This theme is not merely an invitation to a new way of life but a stark declaration of the sacrifices involved, often presented to large crowds who might have misunderstood the nature of his kingdom [6, 7].
One of the most direct statements on the cost of discipleship appears in Luke 14:33, where Jesus declares, "So then, none of you can be My disciple who does not give up all his own possessions" [3]. This verse encapsulates a central aspect of Luke's presentation of Jesus' demands: a complete reorientation of one's life and priorities away from worldly attachments. The context for this teaching is a moment when "great multitudes" were following Jesus, prompting him to clarify the terms of discipleship [7]. He was aware that his popularity could lead to superficial adherence, and thus he laid out the challenging requirements [6].
The Lukan account of costly discipleship is often compared with similar teachings in other Gospels, such as Mark 8:34-38, where Jesus calls disciples to "take up your cross" [8]. While the specific wording may vary, the core message remains consistent: following Jesus involves self-denial and a willingness to suffer, even to the point of death [8]. Luke's Gospel frequently highlights this theme as Jesus journeys towards Jerusalem, a path that will culminate in his suffering and death, thereby setting an example for his followers [9].
Augustine, in his Homilies on the Gospels, notes the similarities and differences between Luke's and Matthew's accounts of Jesus' teachings, particularly regarding the Sermon on the Mount/Plain. He observes that while Matthew records a "copious discourse," Luke also provides his own version, beginning with "Blessed be ye poor: for yours is the kingdom of God," which parallels Matthew's "Blessed are the poor in spirit" [4]. This emphasis on poverty, whether material or spiritual, underscores the detachment from worldly goods that Jesus demands.
The concept of "giving up all possessions" in Luke 14:33 is not merely about material wealth but signifies a deeper commitment to letting Jesus determine one's life goals and purposes [3, 8]. It implies a surrender of personal autonomy and a readiness to prioritize God's kingdom above all else. This radical call to discipleship is further illustrated by Jesus' interactions with potential followers who offer excuses for not immediately joining him, such as burying a father or saying goodbye to family (Luke 9:57-62) [9]. In these encounters, Jesus consistently prioritizes the urgency of the kingdom over conventional social obligations.
The Puritan commentator Matthew Henry observed that Jesus "suited himself to those to whom he spoke," directing his discourse on the terms of discipleship to the "multitudes that crowded after him" [7]. This suggests that Jesus was intentionally challenging those who might have been drawn to him for less profound reasons, urging them to "consider what they did" before making a profession of faith [7]. The teaching serves as a filter, distinguishing between casual followers and those truly committed to the demanding path of discipleship.
Tertullian, in his writings, touches upon the idea that some may hear but not understand, "lest they should happen to be converted, and their sins be forgiven them" [5]. While this passage from Tertullian refers to a different context (the parables), it highlights a patristic understanding that spiritual perception and conversion are not always automatic outcomes of hearing Jesus' words. The Lukan sermon on costly discipleship similarly suggests that not everyone who hears the call will be willing or able to meet its demands.
The theme of costly discipleship also appears in other Lukan passages, such as the parable of the rich man and Lazarus (Luke 16:1), which warns against the dangers of wealth and indifference to the poor [2]. While not directly part of the sermon on costly discipleship, it reinforces the broader Lukan emphasis on the proper use of possessions and the spiritual perils of materialism. Similarly, Jesus' warning about "scandals" (Luke 17:1) implies that the path of discipleship will not be without difficulties and opposition [1].
The call to costly discipleship is not unique to Luke's Gospel, but it is particularly pronounced there. Luke, who is described by Irenaeus as a constant companion and fellow-traveler of Paul, and entrusted to hand down a Gospel, presents a consistent picture of Jesus' demanding expectations [10]. This emphasis aligns with the broader New Testament teaching that following Christ involves a complete transformation of life, often requiring significant personal sacrifice. John Calvin, in his Institutes of the Christian Religion, speaks of believers as "ambassadors of God," who must render an account of their calling, suggesting a high standard of duty and commitment [11]. While Calvin's statement is about ministers, the underlying principle of accountability and dedication to God's service resonates with the Lukan call to costly discipleship for all believers. The Lukan sermon thus serves as a foundational text for understanding the radical nature of Christian commitment.
Sources
- Luke “Luke 17:1 (DRC) — And he said to his disciples: It is impossible that scandals should not come. But woe to him through whom they come!”
- Luke “Luke 16:1 (Geneva1599) — And he sayde also vnto his disciples, There was a certaine riche man, which had a stewarde, and he was accused vnto him, that he wasted his goods.”
- Luke “Luke 14:33 (NASB) — "So then, none of you can be My disciple who does not give up all his own possessions.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XIX.--OF THE LENGTHENED SERMON WHICH, ACCORDING TO MATTHEW, HE DELIVERED ON THE MOUNT. (part 2): they came up to their recollection. This same Luke, however, has also left us a version of his own of that copious discourse of the Lord, in a passage which he commences just as the section in Matthew begins. For in the latter the words run thus: "Blessed are the poor in spirit: for theirs is the kingdom of heaven;"(6) while in the former they are put thus: "Blessed be ye poor: for yours is the kingdom of God."(7) Then, too, much of what foll”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — FROM THE LATIN.: 16. There is next brought before us that declaration uttered by the Saviour in the Gospel: "That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest they should happen to be converted, and their sins be forgiven them."[1] On which our opponent will remark: "If those who shall hear more distinctly are by all means to be corrected and converted, and converted in such a manner as to be worthy of receiving the remission of sins, and if it be not in their own power to hear the word ”
- Luke (Protestant academic) “Tyndale House on Luke 14:25: 14:25-35 A large crowd was following Jesus: Jesus’ popularity was high, but he was about to teach that the cost of following him was also very high.”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 14:25: See how Christ in his doctrine suited himself to those to whom he spoke, and gave every one his portion of meat. To Pharisees he preached humility and charity. He is in these verses directing his discourse to the multitudes that crowded after him, and seemed zealous in following him; and his exhortation to them is to understand the terms of discipleship, before they undertook the profession of it, and to consider what they did. See here, I. How zealous people were in their attendance on Christ (Luk 14:25): There went great multitudes with him, many for love and mor”
- Mark (Protestant academic) “Tyndale House on Mark 8:34: 8:34-38 Jesus’ invitation to his disciples and the crowd lays out the cost of being his follower. • To give up your own way involves letting Jesus determine your goals and purposes in life. To take up your cross is metaphorical (cp. Luke 9:23); it indicates that faithfulness to Jesus must extend, if required, even to the point of death. To follow Jesus’ teaching and example is a continual commitment.”
- Luke (Protestant academic) “Tyndale House on Luke 9:57: 9:57-62 As he traveled toward Jerusalem to suffer and die, Jesus explained the cost to those who wished to follow him.”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XIV.--IF PAUL HAD KNOWN ANY MYSTERIES UNREVEALED TO THE OTHER APOSTLES, LUKE, HIS CONSTANT COMPANION AND FELLOW-TRAVELLER, COULD NOT HAVE BEEN IGNORANT OF THEM; NEITHER COULD THE TRUTH HAVE POSS (part 2): him. And again he says, in the Epistle to the Colossians: "Luke, the beloved physician, greets you."(2) But surely if Luke, who always preached in company with Paul, and is called by him "the beloved," and with him performed the work of an evangelist, and was entrusted to hand down to us a Gospel, learne”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 102: animated to duty when they hear that they are the ambassadors of God, to whom they must one day render an account of the province committed to them. This admonition ought justly to have the greatest effect upon them; for if they sin in any respect, not only is injury done to the men whom they wickedly torment, but they also insult God himself, whose sacred tribunals they pollute. On the other hand, they have an admirable source of comfort when they reflect that they are not engaged in profane occupations, unbefitting a servant of ”