Canada’s first war in more than half a century ended at 11:18 a.m. local time Thursday at a spot about 300 metres away from where the first Canadian combat troops set foot in Kandahar on Jan. 19, 2002. Canadian troops--about 35,000 men and women have deployed to Afghanistan since late 2001--have secured and partly reconstructed several districts in Kandahar. The concrete achievements can be measured in such matters as, education — the number of schools have almost doubled, women are now going to school as opposed to 2001, literacy rates are up; the economy — GDP up; and vaccination rates — up. An independent report from Ottawa’s Rideau Institute has put Canada’s cost at $28.4-billion. The official death toll stands at 157 Canadian soldiers, not counting other collation partners, civilians, injuries and PTSD`s. http://news.nationalpost.com/category/posted/afghanistan/
• That this conflict was and still remains costly is no surprise. The government and soldiers knew it going in, and warned the Canadian public. Even with the estimated cost in dollars and lives, the value of the mission was seen as worth the cost
Jesus warns would be disciples to count the cost first before the commitment. Jesus presents before our eyes the severe requirements of the Christian life. The word here spoken has the purpose of deterring the inconsiderate and leading the light-minded to self-examination. As this instruction has high significance for the beginning, so has it not less for the continuance and completion, of the Christian life. (Lest someone begin the Christian life thinking all the battles are now over, Jesus presents a wake up call). A genuine disciple must be recognized at least by two traits of character: by not beginning before all is maturely weighed, and also, after such a beginning, by not ceasing before all is completely accomplished (Lange, J. P., Schaff, P., van Oosterzee, J. J., & Starbuck, C. C. (2008). A commentary on the Holy Scriptures : Luke (232). Bellingham, WA: Logos Research Systems, Inc.).
Discipleship is no small thing. Jesus magnifies it when he describes it as undertaking to build no less than a grand tower—not merely an ordinary house or shed. He magnifies it again when he describes it as a great war campaign, fighting a king with an army that is twice the size of our own. The psychology involved is altogether true: an appeal to do great things. To build a Christ-like life is like erecting a mighty tower (positive), also like conquering an enemy who is twice our strength (negative). Such things certainly cannot be done by blindly, inconsiderately rushing in (Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (787). Minneapolis, MN: Augsburg Publishing House.).
In Luke 14:28–32, Jesus gave two examples of what people should consider before joining his band of followers. There is a cost in following Jesus. It is not a joyride, nor is it a passage to health and wealth. Jesus promised his followers a kingdom, but he also said that they would face difficulty and suffering because of their faith. He did not paint an unrealistic picture for his followers (Barton, B. B., Veerman, D., Taylor, L. C., & Osborne, G. R. (1997). Luke. Life application Bible commentary (363). Wheaton, Ill.: Tyndale House Publishers.).
Assessing the cost of discipleship come through stories of 1) Construction Discipleship (Luke 14:28–30) 2) Conflict Discipleship (Luke 14:31–32) and 3) Chattel Discipleship (Luke 14:33)
1) Construction Discipleship (Luke 14:28–30)
Luke 14:28-30 [28]For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? [29]Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, [30]saying, ’This man began to build and was not able to finish.’ (ESV)
Using a rhetorical question, in Luke 14:28, Jesus presents the first of two pictures to illustrate what discipleship should involve: assessing the cost of building a tower before beginning construction. The building in question is a tower (Πύργος or pyrgos) which refers to a watchtower built to guard a vineyard or to protect a house or city (BAGD A Greek-English Lexicon of the New Testament and Other Early Christian Literature, by W. Bauer, W. F. Arndt, F. W. Gingrich, and F. W. Danker (2d ed.; Chicago: University of Chicago Press, 1979).
The direction to “which of you`` (ἐξ ὑμῶν or ex hymōn,) shows that a private tower for a house is in view, not a public tower for a city. Such towers could become quite elaborate and might encompass a barn where produce and tools were located (Jeremias 1963a: 196 n. 19). The reference to the foundation (14:29) suggests a substantial structure. The building would increase security on one’s property.
This is tower building is question is a lofty palace, a sumptuous building, in short, a material erection which requires a more than ordinary development of resources. Here we have the image of seeking after the kingdom of God and of entrance into its discipleship, to which one cannot come without the most strenuous exertion and the most earnest consideration. In a graphic way the Lord sketches the project of the tower-builder. This one has, namely, in the first place, a great plan, which is steadily present to his mind (θέλων). He considers next, not only slightly, but at the fullest leisure, what is required for the carrying out of this plan (καθίσας ψηφίζει). Thirdly, he does not pass to the carrying out of the plan before he has on the ground of this calculation well persuaded himself that he has really τὰ πρὸς ἀπαρτισμόν, that is, that which is necessary for completing it without and within (Lange, J. P., Schaff, P., van Oosterzee, J. J., & Starbuck, C. C. (2008). A commentary on the Holy Scriptures : Luke (231). Bellingham, WA: Logos Research Systems, Inc.).
Therefore, before building, the wise person assesses the expense. This term often means to count with pebbles and can also mean to vote or make a calculated choice. One does not build the tower, despite its benefits, until one knows it is affordable and that can be brought to completion. The wise decision involves reflection, not reaction. Sitting and calculating the cost means a reasoned assessment. So, Jesus suggests, should it be with discipleship: one should assess whether one is ready to take on the personal commitment and sacrifice required to follow Jesus. A decision to pledge allegiance to Jesus is one of great moment and is to be entered into with sober reflection. One might compare the picture to the phrase used at modern weddings: “It is not to be entered into lightly or unadvisedly.” But no one can do this by their own natural ability; to attempt it thus is utter folly. One could never get beyond the foundation, mere outward profession of faith, mere outward attachment to Jesus. Where, then, is the money to come from to build this tower? Grace furnishes us all that discipleship needs, grace alone (Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (788). Minneapolis, MN: Augsburg Publishing House.).
Please turn to Luke 9
The multitudes that were following Jesus were positive but uncommitted. Far from making it easy for them to respond positively, He set the cost of discipleship as high as possible (vv. 26, 27, 33)—and encouraged them to do a careful inventory before declaring their willingness to follow (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Lk 14:28). Nashville: Word Pub.).
Luke 9:57-62 [57]As they were going along the road, someone said to him, "I will follow you wherever you go." [58]And Jesus said to him, "Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head." [59]To another he said, "Follow me." But he said, "Lord, let me first go and bury my father." [60]And Jesus said to him, "Leave the dead to bury their own dead. But as for you, go and proclaim the kingdom of God." [61]Yet another said, "I will follow you, Lord, but let me first say farewell to those at my home." [62]Jesus said to him, "No one who puts his hand to the plow and looks back is fit for the kingdom of God." (ESV)
Luke 14:29 is a graphic picture of the result (ἵνα, hina) of not counting the cost, which is that the project will not be completed. Such an error means the building will stand unfinished, as a monument to one’s foolishness. People will see the unfinished edifice and snicker. To Mock (Ἐμπαίζειν or empaizein) has the nuance of ridiculing and making fun of someone (TDNT Theological Dictionary of the New Testament, edited by G. Kittel and G. Friedrich; translated and edited by G. W. Bromiley (10 vols.; Grand Rapids: Eerdmans, 1964–76).
• What an embarrassment to start a project and not be able to complete it. Such is the danger for a disciple who does not assess what it means to follow Jesus. The failure is not God’s, but the disciple’s—because of lack of commitment, resolve, and reflection.
Public mocking of Luke 14:30 underlines the failure to count the cost. The derogatory tone of the remark is behind the reaction: ``’This man began to build and was not able to finish`` (οὗτος ὁ ἄνθρωπος or houtos ho anthrōpos, this man). A derogatory use of the article “this.” One can almost hear the snickering. People mutter that the builder was not able to complete what was started. “To finish`` (Ἐκτελέω (to finish) basically means to perform a task completely (BAGD A Greek-English Lexicon of the New Testament and Other Early Christian Literature, by W. Bauer, W. F. Arndt, F. W. Gingrich, and F. W. Danker (2d ed.; Chicago: University of Chicago Press, 1979)
The point of the similitude was not made explicit because it was self-evident. Do not promise to follow Jesus unless you understand the “cost” and are willing to “pay” it. This does not imply that salvation must be earned. Rather the point being made is that God’s grace can only be received by those who, in repenting, place him above everything else (Stein, R. H. (2001). Vol. 24: Luke (electronic ed.). Logos Library System; The New American Commentary (397). Nashville: Broadman & Holman Publishers.).
Illustration: Virtually every accomplishment in life requires counting the cost. Do you want to be a great violinist? Jascha Jeifitz at age seventy-five had logged some 102,000 hours of practice! If you want to be an artist, remember that da Vinci’s anatomically perfect sketches came only after incredible effort—on one occasion he drew a thousand hands! Do you want to be an Olympic champion lifter and set a world record? Your training lifts added together just might equal the weight of the CN Tower! Jesus says every would-be disciple must count the cost before entering discipleship. And what is the cost? Everything (Hughes, R. K. (1998). Luke : That you may know the truth. Preaching the Word (128). Wheaton, Ill.: Crossway Books.).
2) Conflict Discipleship (Luke 14:31–32)
Luke 14:31-32 [31]Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? [32]And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. (ESV)
The second parable differs slightly from the first: in the first, the option rests with the builder whether to start a project; in the second, a decision is forced upon the king. The first pictures coming to Jesus; the second deals with following after him. First, consider what discipleship will cost. Second, consider what refusing the “more powerful one” will mean. Can you enter battle against him? In short, consider the cost of entry and the benefits of allying with the one who carries the power. ‘In the first parable Jesus says, “Sit down and reckon whether you can afford to follow me.” In the second he says, “Sit down and reckon whether you can afford to refuse my demands.” (A. M. Hunter, Interpreting the Parables (SCM Press, 1960), p. 65.)
In Luke 14:31 Jesus supplies a second example about the importance of examining a situation and reflecting before acting. Moving from personal projects to political intrigue, He tells about a king deciding whether to go to war. The term for war ( Πόλεμος or polemos) may mean a battle or a single engagement; in either case armed conflict is in view (BAGD A Greek-English Lexicon of the New Testament and Other Early Christian Literature, by W. Bauer, W. F. Arndt, F. W. Gingrich, and F. W. Danker (2d ed.; Chicago: University of Chicago Press, 1979).
Whereas 14:28 has “one of you,” here Luke omitted “of you” because Israel had no king in his/Jesus’ day (Stein, R. H. (2001). Vol. 24: Luke (electronic ed.). Logos Library System; The New American Commentary (397). Nashville: Broadman & Holman Publishers.).
The example is in the form of a rhetorical question, “What king will not consider the cost?” If the king has any competence at all, he will investigate the situation. So also the disciple should assess discipleship in preparing to follow Jesus. It is foolish not to consider what it will take to be a disciple.
The king has fewer troops than the enemy. In fact, he has half the troops. Before pressing into battle, the king determines whether he can win with the smaller number. He assesses the cost of war before entering the battle.
Consider the application to the family:
Proverbs 24:3-6 [3]By wisdom a house is built, and by understanding it is established; [4]by knowledge the rooms are filled with all precious and pleasant riches. [5]A wise man is full of strength, and a man of knowledge enhances his might, [6]for by wise guidance you can wage your war, and in abundance of counselors there is victory.
In Luke 14:32 the wisdom of such assessment is seen in the king’s response to being outnumbered. Rather than going to war, he asks for terms of peace. The delegation ( Πρεσβείαν or presbeian) literally means “embassy” and clearly refers to representatives sent to negotiate terms of peace or surrender (MM The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-literary Sources, by J. H. Moulton and G. Milligan (repr. Grand Rapids: Eerdmans, 1980).
The ambassador is to secure an agreement that will stop the possibility of war. To have launched into battle without reflection would have been disastrous. Jesus pictures the value of reflecting on becoming a disciple. To avoid an embarrassing and deadly outcome, one is to count the cost.
Please turn to Ephesians 6
Again Jesus does not say: “Go, inquire for the things toward peace (τὰ πὸς εἰρήνην)” with the idea of accepting the terms that are imposed by the mighty enemy in abject and permanent surrender. The king would have to do that if he depended on his own unaided strength;
every one would have to do that if we depended on ourselves alone in fighting the devil and trying to be a disciple...This war is inevitable the moment one decides to be a disciple; it is the devil that will not have such a decision. Only by never attempting such a decision, by quietly remaining under Satan, can we escape war with him. Jesus wants disciples, he wants this war, and he therefore warns us not to enter it with our inadequate strength, for we should then be doomed. That means that we take the armor of grace (Eph. 6:10–17) and so, like Paul, fight the good fight of faith (Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (788–789). Minneapolis, MN: Augsburg Publishing House.).
Ephesians 6:10-17 [10]Finally, be strong in the Lord and in the strength of his might. [11]Put on the whole armor of God, that you may be able to stand against the schemes of the devil. [12]For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. [13]Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. [14]Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, [15]and, as shoes for your feet, having put on the readiness given by the gospel of peace. [16]In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; [17]and take the helmet of salvation, and the sword of the Spirit, which is the word of God, (ESV)
• There is a warfare which every Christian man must wage against the world, its passions, and its lusts. (We must) brace ourselves up to the sacrifice necessary for the completion of the building up of the life we know the Master loves; (We must never) shrink from the cost involved in the warfare against sin and evil—a warfare which will only end with life (The Pulpit Commentary: St Luke Vol. II. 2004 (H. D. M. Spence-Jones, Ed.) (28). Bellingham, WA: Logos Research Systems, Inc.)
Illustration: The story has been told of a mental hospital that many years ago devised an unusual test to determine when their patients were ready to go back into the world. They brought a candidate for release to a room where a water faucet was left on so that the sink overflowed and was pouring water all over the floor. Then they handed the patient a mop and told him to mop up the water. If the patient had enough sense to turn off the faucet before mopping up the water, he was ready to be released. But if, as in the case of many, the patient started mopping while the water was still flowing, they kept the patient for more treatment.
As Christians, all of us face the world in which we live and are confronted with the need to do battle with the evil. But, like the patients in the mental hospital, until we realize where the source of that evil is, we will make no real contribution. To see less evil in the world means that we must conquer the evil that is pouring forth from our own heart. That is conversion. Then, to deal with the evil around us, we need a “mop and bucket,” the spiritual armor that God has provided for us (Michael P. Green. (2000). 1500 illustrations for biblical preaching (357). Grand Rapids, MI: Baker Books.).
3) Chattel Discipleship (Luke 14:33)
Luke 14:33 [33]So therefore, any one of you who does not renounce all that he has cannot be my disciple. (ESV)
With regard to laying out the conditions of discipleship, v 33 parallels vv 26 and 27; it does so, however, not by adding a third condition but by summarizing all other conditions (Green, J. B. (1997). The Gospel of Luke. The New International Commentary on the New Testament (567). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
There is no evading the meaning of the words. They do not say that a person must be willing to forsake all. Rather they say that he must forsake all. (Jesus knew) that the job would never be done in any other way. He wants men and women who esteem Him more than everything else in the world (MacDonald, W., & Farstad, A. (1997). Believer’s Bible Commentary : Old and New Testaments (Lk 14:33). Nashville: Thomas Nelson.).
Please turn to Luke 9
Only those willing to carefully assess the cost (vv. 28–32) and invest all they had in His kingdom were worthy to enter. This speaks of something far more than mere abandonment of one’s material possessions; it is an absolute, unconditional surrender. His disciples were permitted to retain no privileges and make no demands. They were to safeguard no cherished sins; treasure no earthly possessions; and cling to no secret self-indulgences. Their commitment to Him must be without reservation (MacArthur, J. J. (1997). The MacArthur Study Bible (electronic ed.) (Lk 14:33). Nashville: Word Pub.).
This is what he was referring to earlier:
Luke 9:23-26 [23]And he said to all, "If anyone would come after me, let him deny himself and take up his cross daily and follow me. [24]For whoever would save his life will lose it, but whoever loses his life for my sake will save it. [25]For what does it profit a man if he gains the whole world and loses or forfeits himself? [26]For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels. (ESV)
Given the travel setting within which Jesus’ assertion is set, Luke uses an appropriate image, “to bid farewell”; if one is truly to join Jesus on the journey, one must “bid farewell to all one has.” This “leaving behind” is cast in the present tense, demarcating this condition not simply as a potential for which disciples must be constantly ready, but as a characteristic feature of the disciple. As is generally the case in Luke, one’s basic commitments are manifest or symbolized in the disposition of “all one has.” Accordingly, the distinctive property of disciples is the abandonment with which they put aside all competing securities in order that they might refashion their lives and identity according to the norms of the kingdom of God (Green, J. B. (1997). The Gospel of Luke. The New International Commentary on the New Testament (567). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
Most commentators say that this forsaking of possessions means simply giving up our own control over them. Yet for the first followers of our Saviour these words were taken literally. Their discarded fishing nets bore witness to the high cost of discipleship (Childress, G. (2006). Opening up Luke’s Gospel (136). Leominster: Day One Publications.).
In Luke 14:33 the use of the term therefore or ``in the same way`` (οὕτως or houtōs,) makes the comparison. (TDNT Theological Dictionary of the New Testament, edited by G. Kittel and G. Friedrich; translated and edited by G. W. Bromiley (10 vols.; Grand Rapids: Eerdmans, 1964–76).
If Jesus offers what he says he offers, then there can be no greater possession than following him. Jesus seeks to lead people in doing the Father’s will, offering to the disciple the treasures of heaven.
One is not really an effective, worthy disciple without this attitude:
Luke 14:26-27 [26]"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. [27]Whoever does not bear his own cross and come after me cannot be my disciple. (ESV)
• The one who comes to Jesus is to realize this standard. Jesus is not a minimalist when it comes to commitment. It is not how little one can give that is the question, but how much God deserves.
This, in effect, is a part of the definition of the faith that saves, for that faith places full confidence in Jesus, and full confidence in Him does not allow another person or any other consideration to intrude. Luke 14:33 restricts the definition of belief to that sort of belief which not only recognizes that Jesus is the Son of God, but which accepts that, as the Son of God, He has every right to control a believer’s life; that is, the belief that saves subjects the believer to the complete lordship of Christ (Mills, M. (1999). The Life of Christ: A Study Guide to the Gospel Record (Lk 14:25–35). Dallas, TX: 3E Ministries.).
These words condemn all half-heartedness. Jesus is not, of course, discouraging discipleship. He is warning against an illconsidered, fainthearted attachment in order that those who follow him may know the real thing. He wants them to count the cost and reckon all lost for his sake so that they can enter the exhilaration of full-blooded discipleship (Morris, L. (1988). Vol. 3: Luke: An introduction and commentary. Tyndale New Testament Commentaries (254). Downers Grove, IL: InterVarsity Press.).
Quote: The gospel is absolutely free, but it costs everything that we are and have (cf. Matt. 13:44–46). In light of this, western modern Christianity is a weak manifestation of “what’s in it for me” cultural religion! Modern western Christians have turned biblical faith into a weekly event, a place we park our car for a few hours instead of a 24 hour-a-day, seven-day-a-week relationship of service to Christ. We only give the leftovers of our busy lives and plans to Him. We worship and praise Him with peripherals and non-essentials. This is why we have such large, beautiful church buildings and elaborate organizations and programs and NO SPIRITUAL POWER, NO CHANGED LIVES, NO WHATEVER-IT-TAKES ATTITUDES!! God forgive us for cultural, peripheral, easy believism! (Utley, R. J. D. (2004). Vol. Volume 3A: The Gospel According to Luke. Study Guide Commentary Series (Lk 14:28–32). Marshall, Texas: Bible Lessons International.)
(Format note: Some base commentary from Bock, D. L. (1996). Luke Volume 2: 9:51-24:53. Baker exegetical commentary on the New Testament (1287–1290). Grand Rapids, Mich.: Baker Books).
