Fourteenth Sunday After Pentecost September 9th, 2001 Luke 14: 25-33
Heavenly Father empower each of us to be a true follower of Christ by submitting all to his service. Amen.
Title: “Being a follower of Christ is more than a career.”
As Jesus continues his journey to Jerusalem he teaches about three basic conditions for being a disciple, all involving total commitment to him.
In chapter fourteen, up to verse twenty-five, Jesus has been at the home of a leading Pharisee engaged in dinner conversation where he taught about attitudes and behavior expected of a Kingdom member. Verse twenty-five, reminds the reader that Jesus is still traveling to Jerusalem. He is being followed by a crowd of Galileans who seem to be enthusiastically supporting him. Apparently aware that not all in the crowd are serious about making a true commitment to him, perhaps finding him interesting or a diversion from the routine of their lives, Jesus teaches them about the complete commitment necessary to truly follow him. While he, no doubt, would not want to discourage anyone from doing so, he does not want anyone to be under any false impressions regarding the cost. He gives three conditions in verses twenty-six, twenty-seven and thirty-three, attaching two parables to the second one to illustrate and emphasize his point verses twenty-eight to thirty and thirty-one to thirty-three. These conditions, mentioned elsewhere in Luke, can only be described as radical, involving total renunciation of family, self, and possessions.
In verse twenty-five, Now large were traveling with Jesus: Jesus retained the enthusiastic support of many fellow Galileans right up to his triumphal entry into Jerusalem and, no doubt, beyond. Here, Luke is reminding the reader, after a pause for dinner in chapter fourteen verses one to twenty-four, that Jesus is indeed still progressing toward his goal.
In verse twenty-six, Whoever comes to me and does not hate: Of course, there is no room for psychological or emotional hatred in Christ’s message. He is not advocating active, cultivated, deliberate hatred for one’s parents, family or even enemies for that matter. Hebrew has no word for “prefer” or “love less.” To indicate preference Hebrew would say “love one and hate the other.” The Hebrew word for “hate” also means “abandon, leave aside, quit, relinquish.” This nuance seems to be present here. A good translation would be “renounce.” Renunciation is not to be confused with denunciation. In other places Jesus spoke of Christians being denounced, defamed, even destroyed. “To renounce” is to voluntarily give something or someone up, to voluntarily let go. This could be something good, as here, in the case of family love, bonds and association, or something bad, like sin- which one would also denounce or condemn. Jesus requires that a follower “renounce” family ties, put them second to him, give him first the time, attention, etc. one would ordinarily devote to family, even to one’s own life. The crowds who are following him are challenged to make a decision. Jesus is more than merely interesting, entertaining, something to do to relieve monotony. Jesus has said as much at the beginning of his Jerusalem journey, especially when he told a man to let others bury his father and another man to forego saying farewell to his family. Repeating the same point here emphasizes how important it is. Matthew chapter ten, verse thirty-seven, has the same saying indicating that it comes from “Q,” although Luke’s version expands it considerably.
In verse twenty-seven, Whoever does not carry his own cross: In chapter nine, verse twenty-three, Luke had already stated this principle when, after the first prediction of his passion and death, Jesus laid down the conditions for discipleship. As the disciples are to imitate what Jesus did regarding his own family they are to imitate him regarding the cross. Jesus has not, in fact, died on the cross at this point. If Jesus actually used the word “cross” it would be as a metaphor for a great burden, an ignominious death or both. Because “cross” later became such a central metaphor for Jesus and what he did- all his suffering vicariously for us- it is likely that the early church and or Luke want(s) us to read into it all that the Church understands by it, namely, the entire sacrificial attitude and behavior of Jesus. Followers are required to bear their burdens with the same sacrificial attitude as did Jesus.
In verses twenty-eight to thirty: The point of the Parable of the Tower builder is given clearly: “sit down and estimate or calculate the cost.” We must be careful that we do not press the analogy too hard. Jesus does not mean that we are to assess whether we, on our own power and with our own resources, can finish the job of discipleship. He is saying that the attitude of a builder applies to the attitude of a disciple. A disciple must go into his or her commitment with the resolve to finish. One should realize at the beginning that the cost is high, total in fact. There is to be no backing out, changing of one’s mind when the going gets rough. Although one does not finish the work, course, project, whatever metaphor one chooses to use, alone or on one’s one, still a firm commitment, never again called into question, is required to be an authentic follower and not merely an interested observer.
It is as one answers the call of God to come into the ministry; there is no looking back.
In verses thirty-one and thirty two: The point of the Parable of the Warring King is the same as that of the Tower Builder: count the cost and be willing to pay it. The point is not as well made as in the Parable of the Tower Builder. The details seem to recommend backing out of the commitment if the odds are overwhelming against being successful and doing so sooner rather than later. Some have stretched the details to mean that the first parable asks whether one can afford to pay the price for discipleship while this one asks whether one can afford not to. That is what happens when we try to make the details of a short parable the point. It is best not to think about the details but the comparison. Both parables teach that while the cost is high, and will be painful it is worth it. One does not pay the price alone, however. The disciple makes the decision, but Jesus provides the grace to abide by it.
In verse thirty-three, in the same way: The two parables were a sort of diversion to further expand on self-denial, the second condition of discipleship. Matthew does not have these parables. “In the same way” refers to renunciation of family and self. After requiring those two, the renunciation of possessions seems rather minor. Nonetheless, Jesus leaves no doubt that no one, not even self; and no thing can come before him or between him and a true disciple. In fact, those who were presently following him down the physical road to Jerusalem most probably did not have much to give up by way of material possessions. However, even the economically poor find it hard maybe even harder than the economically rich to give up what very little they have. It is the possessive attitude Jesus wants abandoned, much more than the actual things.
Renounce: Again, Jesus wants disciples not to denounce good things, good people or self, but to renounce, to consider second to him. This is not a merely intellectual position. So, Jesus challenges those who would be his followers to show by actions- the way they relate to material possessions- that they mean what they say.
Sermon
When we first hear of Jesus’ position on family we can be shocked. At first, it seems that Jesus is being greedy, wants our loyalty at the expense of family and spousal love, and wants us to actively work to disengage ourselves from all human attachments. If that were Jesus’ true position we would accept it and do it. After all, Jesus is God and knows what he is doing. However, that is not his position.
When Jesus tells us that we must put him and his “needs” above all else, he is saying no more than we say to ourselves, in relation to our family and job or career. Who has not come to the point where he or she must make a decision about priorities? Who has not, maybe after a long time and many mistakes, has not said, “My family comes first”? Jesus takes this one step further, and a big step it is, and says that God, He, must come first. Now, it does not seem so radical, but it is. It might be hard to put job or career second, especially when we have deluded ourselves for so long into thinking we were doing it for our family, not for ourselves and our ego. But it is really hard to put God first, because we know that God can do very well without us putting him first, thank you. Our families truly need us and we need them. God does not need us, even though we need him. We do not expect our families to put us first, even though we would be delighted. We expect them to put their lives and happiness ahead of us. So, putting God first does not come easy, nor does it come naturally. Nor does the analogy just used apply completely. Jesus is asking of us the humanly impossible and, in doing so, he is saying that we are capable of it- with his help and grace.
Putting family ahead of career does not mean we abandon career or have no career at all. It means we put it and everything else in perspective. Putting Jesus, Christ, God first does not mean we ignore family, fail to meet our responsibilities to family or not enjoy family. It means that being a follower of Christ, besides making us members of his family, is more than a career. Being a follower of Christ is more than volunteering a few hours a week to do some charity, good as that is. It is more than being a spectator of Christ, an enthusiastic admirer or follower; a devotee or a fan of things Christian. It is more than a full-time job or career. It is a life, a whole life involving a total commitment, a commitment that includes human family but goes beyond family.
Family, self, possessions- none of these are ours to do with as we please. In Christ, we submit all to his service, his wishes. Eventually, he will have them anyway, one way or another. But, he offers us the possibility of actually being able to not only live a life but to dedicate it, to give it a purpose and direction beyond mere survival, to make a difference. Though we will never truly be “worthy” of him, he uses such language to indicate the high regard he holds those who actually dedicate their lives to him, put him first and themselves and all else second. He tells us that that is immensely and intensely pleasing to him. So, if we want to please the Lord we must be ready, willing and able to “displease” any and all who oppose him, even people we love as well as live a life which does not necessarily “please” ourselves. That is the cost he was getting at in his two parables of the Tower Builder and the Warring King.
Jesus does not really want us to “hate” anyone, not family members and not ourselves. After all, his commandment is to love our neighbor, meaning everyone, including family, and ourselves. We must be careful not to impose English meanings on Hebrew words or to think the translation rather than the original text is inspired. He wants us to prefer him above all and that when push comes to shove we choose him over ourselves, our family and anything else we call our own. At first, it does seem like a high price, an impossible, or, at least, arrogant demand. However, when we see ourselves and other’s as he sees us, it is not really so high a price at all. It humbles us to think that Christ thinks we are worth it and worthy of him.
Following Jesus involves every aspect of our lives.
A committed relationship with Jesus changes all other relationships, not only with our family and possessions, but even with ourselves.
Renunciation means giving up or putting second something that is good for the sake of something that is better.
Renunciation involves a willingness to pay the price of discipleship even before we know what the price is.
The Jesus Factor: When historians write about wars they always discuss the “factors” that must be taken into account in order to understand why the war started and how the war ended. Anyone who would write the life of a Christian would have to take into account the “Jesus factor.” Jesus is the underlying and permeating factor in every Christian’s life. The Jesus factor explains why the Christian behaved the way he or she did during his or her life. Maybe the Christian left home at an early age, seeming to abandon family and family responsibilities, and dedicated his or her life to a Christian cause, like religious life or the Peace Corps or teaching or nursing, and never married and had a family of his or her own. Why? The Jesus factor. Or, the opposite, maybe the Christian stayed home and never married in order to love and care for elderly parents. Why? The Jesus factor. Or maybe the Christian left home and started a new family. Why? The Jesus factor. People can do very different things for the same underlying reason. The Church is one body, but has many members doing a variety of things but by virtue of the same underlying power of God’s Spirit. The Jesus factor is Jesus, living within the Christian, empowering the Christian to do Jesus’ bidding, no matter what that might be. In the context of this passage Jesus calls doing his bidding, his will, “paying the price of discipleship.” Internally the price is the same: all, total, at all times and places. Externally, the “price” might appear different for different people, yet it is always “total.” Indeed, a Christian might, in an external sense, live at home and care for family members, maybe even financially support them, and at the same time be totally committed to Jesus, detached from family in the “Jesus’ sense” of the term, have “renounced” family as Jesus renounced his. If our lives, our attitudes and our actions cannot be explained except by the Jesus factor then we are truly his followers. If we cannot be understood without taking into account the Jesus factor, then we are his disciples. That would mean that there is nothing, not even ourselves, that we can call our own and nothing we can say we “own.” There is room for only one ruler, one owner, in our lives. It is either Jesus Christ or it is not. There is no middle ground or compromise.
Membership in the Church: As a gimmick to get us to join organizations-book clubs, web sites, classes for this or that, diet programs, etc.- the sales pitch includes a free trial period. As a gimmick to get us to buy things, there is a promise to get our money back after a period of time if we are not fully satisfied. This amounts to a trial commitment rather than a real one, a commitment “at no cost to you.” Commitment to Christ and his Church does not work that way. It is all or nothing from the outset. Yet, there are people who seem to belong to the Church but really are not committed Christians because they are only trying out Christianity. They are like the crowd in this gospel story who are following Jesus all the way to Jerusalem but they are not committed to him. They have paid no real price of admission or commitment other than taking a few days off from their routine to enjoy the novelty of traveling with a gifted preacher. Many who profess to be Christians are like those folks. Oh, they find Jesus Christ interesting and his two thousand year-old Church has lots of interesting history, practices and doctrines, but they are no more committed to Jesus than are those who take out trial memberships in clubs. They have not changed their attitudes or behavior. They have only opened yet another “option” in their lives, a “take it or leave it” proposition depending upon “what’s in it for me.”
You and I as Christians must commit to follow Jesus regardless of the cost; that is true commitment. Amen.
