Verse-by-Verse Bible Commentary

Luke 14:33

So then, none of you can be My disciple who does not give up all his own possessions.
New American Standard

Bible Study Resources

Concordances:
Nave's Topical Bible - Discipleship;   Jesus, the Christ;   Salvation;   Seekers;   Self-Denial;   Thompson Chain Reference - Discipleship;   Leaving All;   Renunciation;   Self-Denial;   Self-Indulgence-Self-Denial;   The Topic Concordance - Disciples/apostles;   Hate;   Torrey's Topical Textbook - Devotedness to God;   Parables;   Pilgrims and Strangers;   Self-Denial;  
Dictionaries:
American Tract Society Bible Dictionary - Parable;   Bridgeway Bible Dictionary - Cross;   Disciple;   Teacher;   Baker Evangelical Dictionary of Biblical Theology - Disciple, Discipleship;   Jesus Christ;   Charles Buck Theological Dictionary - Hospitality;   Easton Bible Dictionary - Disciple;   Holman Bible Dictionary - Luke, Gospel of;   Hastings' Dictionary of the Bible - Conscience;   Matthew, Gospel According to;   Hastings' Dictionary of the New Testament - Ambassage;   Ambition;   Asceticism (2);   Authority of Christ;   Brotherhood (2);   Consciousness;   Disciple (2);   Discipleship;   Discourse;   Example;   Fellowship (2);   Following;   Forsaking All;   Ideas (Leading);   Mark, Gospel According to;   Organization (2);   Paradox;   Power;   Property (2);   Prudence;   Reality;   Selfishness;   Wealth (2);   Morrish Bible Dictionary - Disciple,;   People's Dictionary of the Bible - Chief parables and miracles in the bible;  
Encyclopedias:
International Standard Bible Encyclopedia - Abstinence;   Jesus Christ (Part 2 of 2);   Self-Surrender;  
Devotionals:
Daily Light on the Daily Path - Devotion for January 30;  

Adam Clarke Commentary

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.

Copyright Statement
These files are public domain.
Bibliographical Information
Clarke, Adam. "Commentary on Luke 14:33". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/luke-14.html. 1832.

The Biblical Illustrator

Luke 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 Christ’s.

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 Indian’s 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.)

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Exell, Joseph S. "Commentary on "Luke 14:33". The Biblical Illustrator. https://www.studylight.org/commentaries/tbi/luke-14.html. 1905-1909. New York.

Coffman Commentaries on the Bible

So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my disciple.

In the light of this, who is truly a disciple of Jesus? Every soul that contemplates the terms of discipleship as outlined here must fall on his knees and say, "Lord, I am a disciple; help me to be a disciple." Just as the Lord helped Abraham, Isaac, and Jacob, mentioned in the preceding chapter, so will he help all who truly desire to be his followers.

Copyright Statement
Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliographical Information
Coffman, James Burton. "Commentary on Luke 14:33". "Coffman Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/luke-14.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible

So likewise whosoever he be of you,.... Let him be ever so forward to follow me, to make a profession of me and of my Gospel, and to become a disciple of mine:

that forsaketh not all that he hath; when called to it, relations, friends, possessions, estates, and what not, which is an explanation of Luke 14:26

he cannot be my disciple; he is not in fact one, and is not worthy to be called one.

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on Luke 14:33". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/luke-14.html. 1999.

Robertson's Word Pictures in the New Testament

Renounceth not (ουκ αποτασσεταιouk apotassetai). Old Greek word to set apart as in a military camp, then in the middle voice to separate oneself from, say good-bye to (Luke 9:61), to renounce, forsake, as here.

All that he hath (πασιν τοις εαυτου υπαρχουσινpasin tois heautou huparchousin). Dative case, says good-bye to all his property, “all his own belongings” (neuter plural participle used as substantive) as named in Luke 14:26. This verse gives the principle in the two parables of the rash builder and of the rash king. The minor details do not matter. The spirit of self-sacrifice is the point.

Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
Bibliographical Information
Robertson, A.T. "Commentary on Luke 14:33". "Robertson's Word Pictures of the New Testament". https://www.studylight.org/commentaries/rwp/luke-14.html. Broadman Press 1932,33. Renewal 1960.

Vincent's Word Studies

Forsaketh ( ἀποτάσσεται )

Bids good-by to. Rev., renounceth. See on Luke 9:61. “In that forsaketh lies the key to the whole passage” (Trench). Christian discipleship is founded in self-renunciation.

Copyright Statement
The text of this work is public domain.
Bibliographical Information
Vincent, Marvin R. DD. "Commentary on Luke 14:33". "Vincent's Word Studies in the New Testament". https://www.studylight.org/commentaries/vnt/luke-14.html. Charles Schribner's Sons. New York, USA. 1887.

Wesley's Explanatory Notes

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

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.

Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Bibliographical Information
Wesley, John. "Commentary on Luke 14:33". "John Wesley's Explanatory Notes on the Whole Bible". https://www.studylight.org/commentaries/wen/luke-14.html. 1765.

The Fourfold Gospel

So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my disciple1.

  1. So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my disciple. The tower cannot be built by him who spends his time or squanders his money on other enterprises, nor can the peace be maintained by one who does not fully renounce his rebellion.

Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. These files were made available by Mr. Ernie Stefanik. First published online in 1996 at The Restoration Movement Pages.
Bibliographical Information
J. W. McGarvey and Philip Y. Pendleton. "Commentary on Luke 14:33". "The Fourfold Gospel". https://www.studylight.org/commentaries/tfg/luke-14.html. Standard Publishing Company, Cincinnati, Ohio. 1914.

Abbott's Illustrated New Testament

And, therefore, whoever will become the disciple of Christ, must consider how much is involved in the change.

Copyright Statement
These files are public domain.
Bibliographical Information
Abbott, John S. C. & Abbott, Jacob. "Commentary on Luke 14:33". "Abbott's Illustrated New Testament". https://www.studylight.org/commentaries/ain/luke-14.html. 1878.

James Nisbet's Church Pulpit Commentary

THE GENIUS OF THE CHRISTIAN RELIGION

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

Luke 14:33

The genius of the Christian religion lies in sacrifice. Our Lord stands over against the souls of men inviting to sacrifice—claiming, welcoming sacrifice; meeting it with His solemn benediction. And He states this law of sacrifice again and again in its most paradoxical form, as in the great words, ‘If any man comes to Me, and hates not his father and his mother and his wife and his brethren and his sisters—yea, and his own life also’—that is as we should say, ‘if he be not ready to turn his back upon all of of them’—‘he cannot be My disciple.’

I. The call to the disciples.—He stands over against Matthew, the tax-gatherer, and calls him away from his profession—‘Follow Me.’ And this is quite deliberate. Just as our Lord trained His disciple in the confession of His Name, till at last He elicits from Peter the great acknowledgment: ‘Thou art the Christ,’ and arrests that acknowledgment with His supreme benediction: ‘Blessed art thou Simon, son of Jonah’; in the same way, He elicits from Peter the confession of His service, ‘Behold, we have left our own and have followed Thee.’ And, again, He blessed him: ‘Verily, verily, I say unto thee, that ye which have followed Me, and everyone that hath left house, or wife, or brethren, or parents, or children, for the sake of the Kingdom of Heaven, shall receive an hundredfold in the present time, and in the world to come everlasting life.’

II. The call to men.—And it is not only in the case of those who are to be the ministers of His Kingdom—as we might say, only for the clergy. No. Zaccheus, the man of business, the wealthy publican, when his soul is converted, turns to desire the Lord. Jesus comes into his house, and when he is entertaining Him at the meal, he is invited by Him to make the same confession of sacrifice. Zaccheus stood forth, and like a man publicly making his great offering on the altar of God, he said: ‘Behold, Lord, the half of my goods I give to the poor, and if (in my capacity as tax-collector) I have done any wrong to any man, I restore him fourfold.’ And the Lord meets the sacrifice, as always, with His solemn benediction: ‘This day is salvation come into this house.’

III. The call to women.—It is so with the woman when they were disturbed at the lavish and wasteful expenditure of the precious ointment. Our Lord’s great benediction falls and resounds all down the ages; ‘wheresoever the Gospel is preached in the whole world, there also that which this woman hath done shall be told for a memorial of her.” It is so with the widow who threw into the Temple treasury the mite. He blessed her, not because, as we generally mean when we say we have given our mite, she gave what cost her nothing, but because it was all she had—her whole living; and the sin of the rich young man who wanted to know the way of perfection is in the minds of every one. It was to be found not in any extraordinary method of spiritual excuse, but in the completeness of manifest sacrifice. He was to sell all that he had and give to the poor, to come and follow Christ, and he should have treasure in heaven; and when he was not equal to the sacrifice, he was suffered to go away sorrowful, ‘for he was very rich’

IV. The living Christ is still the same.—Over against us all He is still the same. The living Christ stands over against the young just beginning their career, over against the old and the middle-aged, over against us who have settled down into our ordered and customary life, fondly imagining that nothing more is expected of us, and that we must go on as we have begun; over against the rich young men, old men; over against the poor with their mite; over against us all. He stands at every fresh beginning—and every day is a fresh beginning—that same Christ with that same claim: ‘Verily, verily I say unto you, whosoever forsaketh not … he cannot be My disciple.’

—Bishop Gore.

Illustration

‘We need to remind ourselves that the genius, the characteristic spirit of Christianity is sacrifice. It is a day when among all classes we find people trying to attract men by making religion easy. It is not the method of Christ. He allures, He attracts, by the claims of sacrifice. We have great problems to solve—overwhelming problems, of which we hear constantly—in commerce, in civilisation, restive under the yoke of Christ; at times it seems revolting. There are divisions; there is human life from the cradle onwards wasted in all directions, and by millions wasted. There are masses and nations unevangelised, unconverted. There is torpor, indifference, religious division. I think that if we would learn in the school of Christ we should know where is to be provided the remedy. It is in the exhibition by the believer of the spirit of sacrifice. There we fortify our faith. There we grow to know our power. There we are reassured of the love of God.’

(SECOND OUTLINE)

THE FINAL CONDITION OF DISCIPLESHIP

The Master has already claimed from every one who would be His disciple the first place in the affections, the submission of the will, the acceptance of His reproach, the surrender of the life to Him. Now His claim takes in one more thing, and declares that without it discipleship is incomplete, nay, is non-existent. The disciple’s possessions and property, all he called his own, are now to be put under another Owner; he is to bid farewell to his rights and authority over them; he is to forsake his position as proprietor; henceforth they are the Master’s, and he is only steward or treasurer over what he once called his own.

I. Christ’s own example.—As in other conditions demanded from His disciples, so in this one also, the Master has fulfilled it Himself first, and has made Himself the Pattern and Example for His followers.

II. The example of the Apostles.—The example of Christ Himself was followed by His disciples and apostles, who could quietly and confidently appeal to Him and find their appeal accepted and a blessing given to it (Matthew 19:27).

III. The example of the early Church.—But not to the apostolic leaders and rulers of the early Church was this obedience to the call, and acceptance of the conditions, of Christ confined; the whole Church, in the first days of its Pentecostal fire, was equally ready and faithful to the Master’s will (Acts 2:44-45).

Rev. Hubert Brooke.

Illustration

‘It is probably no exaggeration to say that there is no topic upon which God’s Word is more neglected, God’s command more ignored, God’s will more overlooked, God’s principles more denied, amongst those who claim the title of Christian, than this of earthly possessions and temporal wealth. It is beyond dispute, it is a matter of plain figures and simple calculation, that this condition of discipleship is not accepted, this step in consecration is not taken, by the immense majority of those who “profess and call themselves Christians.” It is only too apparent that our opening premiss is true: the terms “Christian” and “disciple” are no longer coincident, synonymous, interchangeable. The claimants of the former title are the refusers of the latter. We may boldly assert, and do so with a sad abundance of evidence to confirm the truth of the assertion, that the condition of discipleship is no longer apparent in the Church at large, by which a man “forsaketh all that he hath “; that the mark of the early disciples is no longer to be seen, when “neither said any of them that ought of the things that he possessed was his own.” Rather does it appear that Christians are often indistinguishable from the world, in their bold assumption of undisputed ownership, and irresponsible rights, in what they call “the things they possess.”’

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Nisbet, James. "Commentary on Luke 14:33". Church Pulpit Commentary. https://www.studylight.org/commentaries/cpc/luke-14.html. 1876.

John Trapp Complete Commentary

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.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Trapp, John. "Commentary on Luke 14:33". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/luke-14.html. 1865-1868.

Thomas Coke Commentary on the Holy Bible

Luke 14:33. So likewise, "Whoever engages to be my disciple without counting the cost, and resolving to part with all that he hath, will certainly be disheartened by the unexpected difficulties which he shall meet with; and, abandoning my service, will expose himself to utter shame and loss." It would be very foolish to urge the letter of this precept strictly, and maintain that a man cannot be Christ's disciple, unless he throws all his goods into the sea, divorces his wife, and bids farewel to his children and relations. None more truly renounces all that he hath in the gospel sense, than the man who preserves himself ready every moment to do so, and follows his business free and disentangled. Such a person through grace will cheerfully part with life, and every thing dear in life, when called thereto. It was in this sense that the apostles understood their Master; for though they are said to have forsaken all and followed him, they still retained the property of their goods, as is evident from the mention of St. John's house, into which he took our Lord's mother after the crucifixion; and from St. Peter and the other disciples following their old trade of fishing, with their own boat and nets, after their Master's resurrection. Besides, we find St. Peter paying the tribute in Capernaum, as an inhabitant of the town; and it was in his house that our Lord resided, when he was at Capernaum. Nevertheless, though the apostles thus retained the dominion and use of their property, they had truly forsaken all, in the highest sense of their Master's precept, being ready, at his call, to leave their families, occupations, and possessions, as often and as long as he thought fit to employ them in the work of the gospel. Upon the whole then it appears, that the renunciation and self-denial which Christ requires, does not consist in actually partingwith all before he calls us to do so; but in being so disposed to part with all, that, when he calls, we may do it. See on Matthew 19:29.

Inferences drawn from Luke 14:23 on the absurdity and iniquity of persecution for religion.—In explaining this verse, it has been shewn, that no possible countenance is or can be given by it to persecution, on the score of religion, or for conscience' sake. Indeed nothing is more absurd and iniquitous; as will appear from the following considerations.

1. Persecution for conscience' sake, that is, inflicting penalties upon men merely for their religious principles or worship, is plainly founded on a supposition that one man has a right to judge for another in matters of religion; which is manifestly absurd, and has been fully proved to be so by many excellent writers.

2. Persecution is most evidently inconsistent with that fundamental principle of morality, That we should do to others, as we would reasonably wish they should do to us.—A rule, which carries its own demonstration with it, and was intended to take off that bias of self-love, which would divert us from the straight line of equity, and render us partial judges between our neighbours and ourselves. I would ask the advocate of wholesome severities, How he would relish his own arguments, if turned upon himself? What if he were to go abroad into the world,—among Roman Catholics, if he be a Protestant? among Mahometans, if he be a Christian? Supposing he was to behave like an honest man, a good neighbour, a peaceful subject, avoiding every injury, and taking all opportunities to serve and oblige those about him,—would he think that merely because he refused to follow his neighbours to their altars, or their mosques, he ought to be seized and imprisoned, his goods confiscated,—his person condemned to tortures or death? Undoubtedly, he would complain of this as a very great hardship, and soon see the absurdity and injustice of such a treatment, when it fell upon himself, and when such measure as he would mete to others, was measured to him again.

3. Persecution is absurd, as being by no means calculated to answer the end which its patrons profess to intend by it; namely, the glory of God, and the salvation of men: now, if it do any good to men at all, it must be by making them truly religious: but religion is not a mere name, or a ceremony: true religion imports an entire change of heart; and it must be founded in the inward conviction of the mind, or it is impossible it should be, what yet it must be, a reasonable service. Let it only be considered, what violence and persecution can do towards producing such an inward conviction: a man might as reasonably expect to bind an immaterial spirit with a cord, or to beat down a wall by an argument, as to convince the understanding by threats or tortures. Persecution is much more likely to make men hypocrites, than sincere converts. They may, perhaps, if they have not a firm and heroic courage, change their profession, while they retain their sentiments; and, supposing them before to have been unwarily in the wrong, they may learn to add falsehood and villainy to error. How glorious a prize! especially when one considers at what an expence it is gained. But,

4. Persecution tends to produce much mischief and confusion in the world: it is mischievous to those on whom it falls; and in its consequences so mischievous to others, that one would wonder any wise princes should ever have admitted it into their dominions, or that they should not have immediately banished it thence: for, even where it succeeds so far, as to produce a change in men's forms of worship, it generally makes them no more than hypocritical professors of what they do not believe, which must undoubtedly debauch their minds; so that, having been villains in one respect, it is very probable that they will be so in another; and, having brought deceit and falsehood into their religion, that they will easily bring it into their conversation and commerce. This will be the effect of persecution, where it is yielded to; and where it is opposed (as it must often be by upright and conscientious men, who have the greater claim upon the protection and favour of governments), the mischievous consequences of its fury will be more flagrant and shocking. Nay, perhaps, where there is no true religion, a native sense of honour in a generous mind may stimulate it to endure some hardships for the cause of truth: "Obstinacy," as one well observes, "may rise, as the understanding is oppressed, and continue its opposition for a while, merely to avenge the cause of its injured liberty."

Nay, 5 the cause of truth itself must, humanly speaking, be not only obstructed, but destroyed, should persecuting principles universally prevail. For even upon the supposition, that in some countries it might tend to promote and establish the purity of the gospel, yet it must surely be a great impediment to its progress. What wise heathen or Mahometan prince would ever admit Christian preachers into his dominions, if he knew it was a principle of their religion, that as soon as the majority of the people were converted by arguments, the rest, and himself with them, if he continued obstinate, must be proselyted, or extirpated by fire and sword?

If it be, as the advocates for persecution have generally supposed, a dictate of the law of nature, to propagate the true religion by the sword; then certainly a Mahometan or an idolater, with the same notions, supposing himself to have truth on his side, must think himself obliged in conscience to arm his powers for the extirpation of Christianity: and thus a holy war must cover the face of the whole earth, in which nothing but a miracle could render Christianity successful, against so vast a disproportion in numbers. Now it seems hard to believe that to be a truth, which would naturally lead to the extirpation of truth in the world; or that a divine religion should carry in its bowels the principles of its own destruction.

But, 6. This point is clearly determined by the lip of truth itself; and persecution is so far from being encouraged by the gospel, that it is most directly contrary to many of its precepts, and indeed to the whole genius of it. It is condemned by the example of Christ, who went about doing good; who came not to destroy men's lives, but to save them; who waved the exercise of his miraculous power against his enemies, even when they most unjustly and cruelly assaulted him; and never exerted it to the corporal punishment even of those who had most justly deserved it: and his doctrine also, as well as his example, has taught us, to be harmless as doves; to love our enemies; to do good to them that hate us, and to pray for them that despitefully use us and persecute us. Such are the principal arguments against persecution for religious matters; from the consideration whereof the following short reflections naturally arise.

Let us bless God, that we are free from the guilt of persecuting others, and from the misery of being persecuted ourselves. Had we been born in Spain or Portugal, education and example might have corrupted our judgments so much, that without further inquiry we might have taken it up as a first principle, that heretics are to be punished with death. And on this foundation we might have practised or applauded the greatest inhumanities, perhaps towards the best of men. We might have been presenting to God, even murder for a burnt-offering; and trusting in that for the expiation of our offences, which is in itself one of the greatest enormities that human nature can commit: let us also thankfully acknowledge it as an instance of the divine goodness, that we are not suffering by persecution; that we are not plundered or banished, imprisoned or tortured for conscience' sake, and thus brought under a formidable temptation to make shipwreck both of that and of faith. Let us envy none that liberty of conscience which they enjoy upon such equitable principles. While we rejoice in a toleration ourselves, it were inexcusable to be dissatisfied that many who most widely differ from us share in the same common benefit. Let us not indulge even a secret wish, that there were a sword in our hand to slay, or a chain to bind them; but if fair argument and love will not fix conviction in their minds, in favour of what we apprehend to be right, let us leave them to worship God in their own way, without peremptorily insisting that they do it in ours. In short, let us act upon the great principles of virtue and benevolence, which, blessed be God, are not confined nor peculiar to any distinguishing forms of religious profession among us; always remembering, that the servant who knoweth his master's will, and prepareth not himself to act accordingly, will be beaten with many stripes: that the freest profession of the purest religion upon earth, will signify nothing, if it be no more than a profession; and that all zeal for liberty, which can consist with being the slave of sin at the same time, is only a natural haughtiness of spirit, which will aggravate a man's guilt, rather than extenuate it.

REFLECTIONS.—1st, Christ refused not the invitations even of those who, he knew, were his enemies; and, though he was well aware of their malicious intentions, he behaved to them with all kindness and courtesy.

1. He dined with a chief Pharisee on the sabbath-day; and there being present a pitiable object who was swollen with a dropsy, they watched whether he would heal him; intending, if he did, to accuse him as a sabbath-breaker.

2. Christ, who knew their thoughts, interrogates them on the subject, Whether it was lawful to heal on the sabbath-day? But they observed a sullen silence, unwilling to preclude the accusation which they meditated, by admitting it to be lawful, and yet not knowing how to maintain the unlawfulness of so good a deed.

3. He took the man aside, and healed him, reducing in a moment his distended body, and sending him away perfectly cured. And in his own justification, and to their conviction and confusion, urges their own practice, to prove the lawfulness of such a work of charity. If they admitted that an ox or an ass fallen into a pit, should be lifted out on the sabbath day, lest it should perish there, how much more forcible was the argument for the cure of a diseased person whose life was in danger? And how evident did it appear, that their zeal for the sabbath was mere hypocrisy, designed only to cover their malignity against him?

4. They could not answer him again to these things, their own conduct spoke their condemnation. Note; At Christ's bar every mouth shall be stopped.

2nd, Though our Lord was courteous, he was far above the flattery of compliment. When he saw occasion for rebuke, he would not, even in the company of persons most distinguished, refrain from faithful admonition.

1. He rebukes the guests for that affectation of pre-eminence which he observed among them, each coveting the most honourable seat at the table. Such pride would expose them to contempt, while humility was the way to honour: for they who should assumingly thrust themselves into the seat of precedence which did not belong to them, might expect to be degraded, when a more honourable personage coming in, the master of the house would say, Give this man place; and this could not fail of covering with confusion the conceited intruder, who must go down lower, and expose himself to the contempt of the company. Much more to their honour would it be, humbly to take the lowest place, as ready to give the preference to others; for then the master, attentive to place his guests according to their rank, would respectively desire them to come up higher, and their modesty and humility would gain the regard and esteem of all that sat at table. And as this is the case among men, so is it also before God; whosoever exalteth himself, in a proud conceit of his own excellence above all other men, shall be abased, treated with contempt and abhorrence by him who trieth the heart, and knows the true characters of men; and he that humbleth himself, under the deepest sense of his vileness and unworthiness, shall be exalted to the favour of God on earth, and, if faithful, to the enjoyment of his glory in heaven. Note; (1.) Pride is a sin alike odious in the sight of God and man. (2.) Modest diffidence gives a brighter lustre to real worth.

2. He rebukes the master of the house for his inviting the rich and neglecting the poor. It bespeaks the pride, selfishness, and luxury of the heart, to make profuse entertainments, and invite only the wealthy, at whose tables we expect to be entertained in return. Such feasting is evil; it is an abuse of the creatures of God, and robbery of the poor: not that we are forbid welcoming our friends, or returning their visits: it is the profusion which would render us incapable of relieving the indigent, the vain affectation of show, the ambition of keeping grand company, and the expectation of a recompence in kind, which our Lord condemns. He bids us, on the contrary, with charitable hospitality feed the poor; not sturdy beggars, for that is no charity, but an encouragement to idleness; but the maimed, the lame, the blind; these cannot indeed return the favour; but we shall be no losers; God will remember and reward these labours of love at the resurrection of the just.

3rdly, Affected by the discourse of Christ, which breathed such humility and charity, one of the guests broke forth as in a transport, looking forward to the days of the Messiah, when they expected that all plenty, piety, and happiness would universally abound, and said, Blessed is he that shall eat bread in the kingdom of God. Christ immediately replied to this observation by a parable, drawn from the feast before them, and containing intimations which they would be very backward to receive; insinuating to them, that however great or happy the Messiah's kingdom might be, the Jews in general would reject it, and the despised Gentiles chiefly partake of the privileges of the gospel.

1. A certain man made a great supper, and bade many. Christ is the master of the feast; all the riches of gospel-grace are provided by him for the entertainment of miserable sinners; and his invitation is free and gracious. He bids his servants say, whosoever will, let him come, for all things are now ready; the present moment is the accepted time; there must be no delay; and if we feel our want of pardon, peace, grace and glory, we shall make none, but press eagerly to be fed with these heavenly provisions.

2. The guests gave the servants a cold reception, and pretended other engagements. The Jewish people in general rejected the gospel, and turned a deaf ear to the apostles and evangelists; and too many in every age resemble them, and find some frivolous excuse for their conduct. One had purchased a farm, and he must needs go and see it; another had bought five yoke of oxen, and he wanted to try them; and a third is just married, and therefore pleads, I cannot come. But the truth is, I will not; his wife would have found a welcome too; that need not have hindered him. Note; (1.) Any thing will serve for a hindrance to those who want an excuse; and the devil will take care that they shall not be at a loss, who have no inclination to duty. (2.) Hearts full of worldly cares, and set on amassing wealth, must needs be deaf to the gospel calls. (3.) The folly of the men of the world is as great as their sin: for what trifles do they barter heaven! (4.) Inordinate affection to lawful comforts, even to our dearest relatives, may prove a dangerous stumbling-block in our way to glory.

3. The servants, returning with grief to their master, reported the repulse that they had met with; and just indignation kindled in the master's bosom at the ingratitude and contempt shewn to his gracious invitation. Note; Abused mercy turns to fiercest wrath; rejection of the calls of grace must needs issue in ruin.

4. Though they who were invited refused to come, the feast shall not be lost. The master bids his servants go into the streets and lanes of the city, and bring in the poor, the maimed, the halt, and the blind; since the scribes and Pharisees, with all the rich and noble among the Jews, rejected his salvation, the gospel was to be preached to the lowest of the people, many of whom were brought to the obedience of faith. And when the servants, having executed their commission, reported that yet there was room, their Lord sends them into the highways and hedges, even to the Gentile world, to call the vilest sinners, and urge them to come in, assuring them of a hearty welcome. Note; (1.) The unbelief of the impenitent will not prevent the promise of God from taking effect. Christ will have a church and people in the world, though the wise, mighty, and noble reject him. (2.) The gospel has usually most success among those whom the proud, the wise, and self-righteous, despise,—even the ignorant, the poor, the publicans, and open sinners; nor must the servants think it any disparagement to themselves or their Master, that of such is chiefly the kingdom of heaven. (3.) The compulsion which Christ's ministers must use, is the force of argument and persuasion, not violence or the civil power, which can only make men hypocrites. (4.) None are excluded from Christ, who do not exclude themselves; there is room, and we are welcome: if we refuse to come, our ruin lieth at our own door.

5. He seals up the despisers of the gospel under wrath and reprobacy I say unto you, that none of those men who were bidden shall taste of my supper. The unbelieving Jews, to whom the gospel was first preached, and all who hear and reject the counsel of God against their own souls, are justly abandoned to the delusions which they have chosen, and left to perish in their sins.

4thly, Multitudes followed Christ, probably in hopes to share in that temporal kingdom which they expected the Messiah would set up. To undeceive them he lets them know,

1. The terms of discipleship. They will not find that ease, affluence, and honour, with which they flattered themselves, but the very reverse; they must be ready to forsake their nearest and dearest relations, when Christ's service calls for them; must be content to leave all behind, and to be banished from their best friends: if the commands of parents come in competition with our duty to him, we must not hesitate whom we shall obey: nay, our own lives must not be dear to us, when his glory requires us to lay them down. The love of him must constrain us stronger than death; every cross which he is pleased to lay upon us, should we cheerfully take up; content to be nailed to it, if he so willed. And if without such entire surrender of ourselves to him, we cannot be his disciples; much less may we think that we belong to him, if we are afraid to disoblige a friend or a relation for his sake, if we cannot bear a name of infamy or a badge of reproach. Such as shrink from these lesser trials, and are ashamed to make profession of him, will certainly never go with him to prison, or to death.

2. He exhorts his followers seriously and deliberately to weigh the difficulties and dangers, before they embark in his cause; lest, after making a profession, they should expose themselves to contempt, and bring heavier ruin upon their souls, by drawing back unto perdition; and this he illustrates by two comparisons. (1.) By a man sitting down to build a tower, who makes an estimate of the charge before he begins the fabric; lest otherwise, rashly embarking in a work for which his abilities are not sufficient, the unfinished ruins should expose him to contempt. We have this tower to salvation to build on Jesus, the sure foundation; it will cost us much labour, prayer, self-denial, reproach, loss, perhaps of life itself, ere it be finished. Before, therefore, we commence professed disciples, we should well weigh the consequences, whether we have really power from on high, divine faith, and a vital principle of grace, to carry us through. Many have begun, and failed, and thereby exposed themselves to just contempt; for even the wicked world to whom they return, will ridicule and despise those who draw back from their holy profession. (2.) By one king going to war against another. Before he takes the field, he will weigh the danger, and consider whether he is a match for his antagonist; and if he find his strength utterly unequal, it is wisest before matters are driven to extremities, to send ambassadors, and seek peace. Such is our case: a Christian is a soldier, who must expect and prepare to endure hardness. The powers of earth, corruption, and hell, under Satan, their king, are the twenty thousand with whom we have to conflict. Clothed, therefore, in the panoply of God, and supported with his might in the inner man, we should go forth; and the sword, once drawn, we must never sheath it till death. But if deterred by difficulties, persecutions and sufferings, we seek an ignominious peace with the world which lieth in wickedness, under the government of that wicked one; and, instead of forsaking all, stagger in the hour of trial; the case is desperate, we shall be enslaved by sin, and cannot be Christ's disciples.

3. He warns them against apostacy, whether ministers or people. Salt is good; my gospel, and they who dispense it, are the salt of the earth; but if the salt hath lost its savour, and those who profess to spread the lively truths of God, adulterate the word, and grow degenerate in their tempers and manners, wherewith shall it be seasoned? The case appears desperate, where such rooted departure from the truth in practice and principle prevails; it is neither fit for the land, nor yet for the dunghill; such persons are not only useless, but noxious, and therefore men cast it out; all good men abandon such faithless professors; and they should be cast out of the church, as they will infallibly be separated eternally from the communion of the faithful in heaven. He that hath ears to hear, let him hear; and let him that thinketh he standeth, take heed lest he fall.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Coke, Thomas. "Commentary on Luke 14:33". Thomas Coke Commentary on the Holy Bible. https://www.studylight.org/commentaries/tcc/luke-14.html. 1801-1803.

Johann Albrecht Bengel's Gnomon of the New Testament

Luke 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.]

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Bengel, Johann Albrecht. "Commentary on Luke 14:33". Johann Albrecht Bengel's Gnomon of the New Testament. https://www.studylight.org/commentaries/jab/luke-14.html. 1897.

Matthew Poole's English Annotations on the Holy Bible

See Poole on "Luke 14:28"

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Poole, Matthew, "Commentary on Luke 14:33". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/luke-14.html. 1685.

Alexander MacLaren's Expositions of Holy Scripture

не отрешится от всего Только готовые серьезно взвесить стоимость ученичества (ст. 28-32) и вложить все, что имеют, в Его Царствие, были достойны войти в число учеников. Здесь говорится о гораздо большем, чем о простом оставлении своего материального благосостояния; это – полный и безоговорочный отказ от себя. Ученикам не позволялось сохранять какие-либо привилегии и предъявлять какие-либо требования. Они не должны были сохранять никаких дорогих сердцу затаенных грехов; собирать хотя бы малых земных сокровищ и держаться скрытых потаканий своим желаниям. Их приверженность Ему должна была быть безоговорочной. См. пояснения к 9:23-26.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
MacLaren, Alexander. "Commentary on Luke 14:33". Alexander MacLaren's Expositions of Holy Scripture. https://www.studylight.org/commentaries/mac/luke-14.html.

Justin Edwards' Family Bible New Testament

Forsaketh not all; all that stands in the way of duty-all that would hinder a man from doing the known will of God.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Edwards, Justin. "Commentary on Luke 14:33". "Family Bible New Testament". https://www.studylight.org/commentaries/fam/luke-14.html. American Tract Society. 1851.

Peter Pett's Commentary on the Bible

“So therefore whoever he be of you who does not renounce all that he has, he cannot be my disciple.”

Looking back therefore at the two examples of what discipleship will cost in terms of loss of family and of all their past life, and in terms of the possible hardness of the way (Luke 14:26-27), each one must now choose whether he will renounce all and follow Jesus, or whether he will not, for if he will not he cannot be Jesus’ disciple.

The choice is given to us too. In some ways it is not as stark. Most of us are not called on to leave everything (although for some it may happen). Yet in other ways it is more difficult, for hourly, daily, weekly and monthly we have to renew our surrender and recommit our lives and all our time and all our possessions to Him, so that we might be good stewards, not counting anything that we have and are as our own. It is a daily ‘crucifixion’ that is required of us.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Pett, Peter. "Commentary on Luke 14:33". "Peter Pett's Commentary on the Bible ". https://www.studylight.org/commentaries/pet/luke-14.html. 2013.

Whedon's Commentary on the Bible

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.

 

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Whedon, Daniel. "Commentary on Luke 14:33". "Whedon's Commentary on the Bible". https://www.studylight.org/commentaries/whe/luke-14.html. 1874-1909.

Expository Notes of Dr. Thomas Constable

Jesus now applied the parables (cf. Luke 14:26-27). Obviously the Twelve had not given away everything they owned, but they had adopted a lifestyle conducive to fulfilling their mission that involved relatively few possessions. Therefore we should probably understand Jesus" command as requiring a willingness to part with possessions as necessary to follow Jesus faithfully (cf. Luke 12:33). Elsewhere Jesus taught His disciples to manage the possessions that they did have wisely ( Luke 16:1-12). A person should not begin a venture without the assurance of sufficient resources to finish it. Similarly one should not begin following Jesus without being willing to sacrifice anything to complete that project successfully.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Constable, Thomas. DD. "Commentary on Luke 14:33". "Expository Notes of Dr. Thomas Constable". https://www.studylight.org/commentaries/dcc/luke-14.html. 2012.

Schaff's Popular Commentary on the New Testament

Luke 14:33. So then, etc. The illustrations are applied to the principle laid down in Luke 14:26-27. Unless one is prepared to do this, after due consideration and with a full view of his own insufficiency, he cannot be my disciple.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Schaff, Philip. "Commentary on Luke 14:33". "Schaff's Popular Commentary on the New Testament". https://www.studylight.org/commentaries/scn/luke-14.html. 1879-90.

The Expositor's Greek Testament

Luke 14:33 gives the applicatio of the parable. Hofmann, Keil, and Hahn divide the sentence into two, utting a full stop after 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 after . 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.

 

 

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Luke 14:33". The Expositor's Greek Testament. https://www.studylight.org/commentaries/egt/luke-14.html. 1897-1910.

George Haydock's Catholic Bible Commentary

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Haydock, George Leo. "Commentary on Luke 14:33". "George Haydock's Catholic Bible Commentary". https://www.studylight.org/commentaries/hcc/luke-14.html. 1859.

E.W. Bullinger's Companion Bible Notes

forsaketh = taketh leave of.

he hath = himself possesses.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Bullinger, Ethelbert William. "Commentary on Luke 14:33". "E.W. Bullinger's Companion bible Notes". https://www.studylight.org/commentaries/bul/luke-14.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

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

So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 'In the warfare you will each have to wage as My disciples, despise not your enemy's strength, for the odds are all against you; and you had better see to it that, despite every disadvantage, you still have wherewithal to hold out and win the day, or else not begin at all, but make the best you can in such awful circumstances.' In place of this simple and natural sense of the latter parable, Stier, Alford, etc., go wide of the mark, making the enemy here meant to be God, because of the "conditions of peace" which the parable speaks of. It is the spirit of such a case, rather than the mere phraseology, that is to be seized.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Luke 14:33". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/luke-14.html. 1871-8.

Ellicott's Commentary for English Readers

(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 Luke 9:61, Acts 18:18.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Ellicott, Charles John. "Commentary on Luke 14:33". "Ellicott's Commentary for English Readers". https://www.studylight.org/commentaries/ebc/luke-14.html. 1905.

Treasury of Scripture Knowledge

So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
26; 5:11,28; 18:22,23,28-30; Acts 5:1-5; 8:19-22; Philippians 3:7,8; 2 Timothy 4:10; 1 John 2:15,16
Reciprocal: Ruth 2:11 - and how;  Matthew 4:22 - GeneralMatthew 7:13 - at;  Matthew 8:19 - I will;  Matthew 13:44 - for joy;  Matthew 18:8 - if;  Matthew 19:21 - go;  Matthew 19:27 - we have forsaken;  Mark 1:18 - forsook;  Mark 8:34 - Whosoever;  Mark 10:28 - Lo;  Luke 14:28 - counteth;  Acts 7:3 - Get;  Acts 19:19 - and burned

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Torrey, R. A. "Commentary on Luke 14:33". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/luke-14.html.

Calvin's Commentary on the Bible

Luke 14:33.So then every one of you This clause shows what is meant by the calculation of expenses, with which Christ enjoins his followers to begin: it is to lead them to consider that they must forsake all In vain do persons who are delighted with an easy, indolent life, and with exemption from the cross, undertake a profession of Christianity. Those persons are said to forsake all who prefer Christ so greatly, both to their own life, and to all the wishes of the flesh, that nothing deters them from the right course.

It would be absurd to insist on a literal interpretation of the phrase, as if no man were a disciple of Christ, till he threw into the sea all that he possessed, divorced his wife, and bade farewell to his children. Such idle dreams led foolish people to adopt a monastic life, as if those who intend to come to Christ must leave off humanity. Yet no man truly forsakes all that he possesses till he is prepared at every instant to leave all, gives himself free and unconstrained to the Lord, and, rising above every hindrance, pursues his calling. Thus the true self-denial which the Lord demands from his followers does not consist so much in outward conduct as in the affections; so that every one must employ the time which is passing over him without allowing the objects which he directs by his hand to hold a place in his heart.

Copyright Statement
These files are public domain.
Bibliographical Information
Calvin, John. "Commentary on Luke 14:33". "Calvin's Commentary on the Bible". https://www.studylight.org/commentaries/cal/luke-14.html. 1840-57.