Discipleship & Hate
January 28, 2021, 6:56 AM

 

 

Thursday, 28 January 2021

Sarasota, Florida

 

Shalom,

 

As you no doubt have assumed I do not speak Hebrew. (to my regret) But I like the Hebrew greeting “Shalom”.  The full greeting is Shalom Aleichem meaning "peace be upon you." The appropriate response is Aleichem Shalom.

 

Following the same knee-jerk response that generated my last SharpRemarks, I want to share with you selected research regarding Jesus’s use of Hate in Luke 14: 26.   

In our THE PURSUITE OF GOD small group discussion, some seemed to be dismayed at Jesus's use of the word hate and seemed to think it inappropriate or out of character.

Below you will find excerpts from Bible dictionaries, commentaries, and other sources.   The excerpts are entirely of my selection and any highlighting is mine.

Again this has been placed on SharpRemarks so the article does not fill your email box.   Also so you can return to review a thought as you ruminate on the scriptures or comments.     Read what you wish and I pray it is helpful.

Thank you so much for your prayers and encouragement.

Shalom Aleichem

Bob

1 John 4:4

LUKE 14:26

King James Version

If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. Luke 14:26 (KJV)

New American Standard (1995 update)

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. Luke 14:26 (NASB)

New international version (2011 update)

“If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple. Luke 14:26 (NIV2011)

 The Message

"Anyone who comes to me but refuses to let go of father, mother, spouse, children, brothers, sisters—yes, even one's own self!—can't be my disciple. Luke 14:26 (MSG)

An excerpt from Holman Illustrated Bible Dictionary

HATE, HATRED    

(Please see the two paragraphs highlighted below.  RLS)

Strong negative reaction; a feeling toward someone considered an enemy, possibly indicating volatile hostility.

Hatred of Other People Hatred of other people is a common response in human relations. Conflict, jealousy, and envy often result in animosity, separation, revenge, and even murder (Gen. 26:27; 27:41; Judg. 11:7; 2 Sam. 13:15,22). Some Hebrew laws explicitly deal with hatred or favoritism (Deut. 19:11-13; 21:15-17; 22:13-21).

Hatred of other people is frequently condemned, and love toward enemies is encouraged (Lev. 19:17; Matt. 5:43-44). Hatred characterizes the old age and the sinful life (Gal. 5:19-21; Titus 3:3; 1 John 2:9,11). Although Jesus cited the attitude of hating enemies (Matt. 5:43), the OT does not give an explicit command like this. The Dead Sea Scrolls, however, indicate that the Essenes at Qumran cultivated hatred for enemies, but they discouraged retaliation. Jesus stressed loving our enemies and doing good to those who hate us (Luke 6:27).

Believers can experience or practice hatred in certain contexts. For example, they are to hate whatever opposes God. Not a malicious attitude, this hate reflects agreement with God’s opposition to evil (Pss. 97:10; 139:19-22; Prov. 8:13; 13:5; Amos 5:15). Although some of the psalms may sound vindictive, they leave punishment of the wicked to God’s prerogative.

Jesus’ disciples would have to hate their families to follow him (Luke 14:26). Hate here refers not to emotional hostility but to the conscious establishment of priorities. Hate means to love family less than one loves Jesus (Matt. 10:37). Similarly, one should hate one’s personal life to gain eternal life (John 12:26).

Disciples can expect to be hated, just as Jesus was hated by the world (John 15:18-24; 17:14; 1 John 3:13). Hatred and persecution will also occur near the end of time (Matt. 24:9). Jesus encouraged His disciples to rejoice at this opposition (Luke 6:22-23).

Hatred of God People sometimes hate God (Pss. 68:1; 81:15) and His people. They are enemies of God who stubbornly rebel at His will and will be punished.

Divine Hatred Although God is love (1 John 4:8), some texts point to divine hatred. A holy, jealous God is displeased with human sin. For example, God hates pagan idolatry (Deut. 12:31) as well as hypocritical Hebrew worship (Isa. 1:14; Amos 5:21). God hates sin (Prov. 6:16-19; 8:13; Mal. 2:16), but He desires the sinner’s repentance (Ezek. 18:32). Some texts imply God’s hate is directed primarily to sinful actions rather than to sinful persons (Heb. 1:9; Rev. 2:6).

God’s hate is not the vindictive, emotional hate often felt by human beings but is a strong moral reaction against sin. (God’s attitude toward Edom in Mal. 1:3-4). In some cases the term “love” when contrasted with “hate” can mean “prefer” (e.g. Gen. 25:28; 29:30-33; Deut. 21:15-16), and “hate” can mean to “slight” or “think less of” (Gen. 39:30-31; Deut. 22:13; 24:3; Luke 14:26; 16:13). The terms “love” and “hate” can also express divine freedom in election (Mal. 1:2-5; Rom. 9:13). See Enemy; Love; Retaliation; Revenge; Wrath.

Warren McWilliams

Warren McWilliams, Holman Illustrated Bible Dictionary, ed. Chad Brand, Charles Draper, Archie England (Nashville: Holman Bible Publishers, 2003), s.v. “HATE, HATRED,” WORDsearch CROSS e-book.

An excerpt from:  The Complete Book of Everyday Christianity

An A-to-Z Guide to Following Christ in Every Aspect of Life

Edited by

Robert Banks & R. Paul Stevens

HATE

Contents:

Some say the world will end in fire,

Some say in ice.

From what I’ve tasted of desire

I hold with those who favor fire.

But if it had to perish twice,

I think I know enough of hate

To say that for destruction ice

Is also great

And would suffice. (Robert Frost, “Fire and Ice”)

Frost’s experience is that of humankind, for all people have come into contact with hate. One dictionary defines hate as “to have strong dislike or ill will for; loathe; despise.” This same attitude was well known in Scripture, mostly in a negative sense and closely related to anger. We will examine these powerful personal dispositions.

The Bible and Emotions

In the Bible neither hate nor anger is an emotion. We use the term anger to describe what we feel when someone injures us. Given a threat or injury (emotional or physical), our body pours adrenaline into the bloodstream, and we get ready to fight or flee. We also have some automatic angry thoughts, which flash into our minds in a fraction of a second. The Bible does not condemn this automatic response, for it is given by God to protect us. But as soon as the automatic response flashes by, we have a choice, even if we at first are not aware of it. We can choose to act out our inner feelings of anger (often a once-and-done action); we can choose to let our anger settle into a disposition of hatred toward the other person or object (which is acted out later as vengeance); or we can choose to resolve our anger (and its resulting hatred) in another way.

What One Should Hate

The Bible does not have much good to say about human anger (2 Cor. 12:20; Galatians 5:20; Ephes. 4:31; Col. 3:8; 1 Tim. 2:8; James 1:19-20), for it is too uncontrollable and does not produce God’s type of righteousness. But there are some things that godly people should hate (that is, loathe or despise). These include bribes (Exodus 18:21; Proverbs 15:27), evildoers (Psalm 5:5; Psalm 26:5; Psalm 45:7; Psalm 119:113), idolaters (Psalm 31:6), evil ways (Psalm 97:10; Psalm 101:3; Amos 5:15; Romans 12:9; Rev. 2:6), falsehood (Psalm 119:163; Proverbs 13:5), proud, arrogant or perverted speech (Proverbs 8:13), bloodshed and violence (Ezekiel 35:6; Malachi 2:16) and divorce (Malachi 2:16). When it comes to the evildoers, it is especially important to note that hatred is not anger but a disposition that finds what they do distasteful and thus does not in any way admire them.

What God tells us to hate is in tension with our culture, which parades such things before our eyes in movies, television and print, often trying to get us to admire what God says to despise. More difficult for us are the sayings of Jesus that call us to hate our parents (Luke 14:26) or lives (John 12:25). In these cases hate is used in contrast with our love of Christ. That is, when parents (to whom in an ancient culture one was to show lifelong respect and obedience) or even the drive to preserve our own lives gets in the way of loyalty to Christ, we should firmly reject them, even with a shudder at what destruction such temptation could do to us. Thus Scripture teaches there is “a time to hate” (Eccles. 3:8).

Psychology also teaches us that there is a time to hate. If one does not hate (in the sense of dislike and reject) evil, then that person is some form of a sociopath. Such people, because they do not experience evil as distasteful, may not only tolerate others’ doing it but may also enjoy being spectators of evil (such as people who have observes a rape or murder without intervening in any way) or even perpetrators. One of the difficult problems in victim-offender reconciliation is getting the offender to experience what he or she did as evil.

While many of the behaviors God tells us to hate are objectionable to society and the lack of sensitivity to them is defined as a personality disorder, the Scripture argues that society as a whole has become desensitized to evil. Desensitization implies that acts of violence and other forms of evil that today are considered bad by society may in time come to be viewed as normal. While this is obvious in the human tolerance of rebellion against God, texts such as Genesis 4:23-24; Genesis 6:5-6, 11; and Romans 1:18-32 show that the same process of desensitization takes place in the areas of violence, sexuality and the like. Unfortunately, Christians have tended to reflect societal values more than Scripture’s, as one sees in the extreme case of the sociopathic society of the Third Reich, in which most evangelical Christians did nothing to protest against the evil creeping into German society.

What One Should Not Hate

The Scripture also clearly says there are some things we should not hate. The chief of these is God (Exodus 20:5), followed by our brother or sister (or member of our faith community; Leviticus 19:17; 1 John 3:15; 1 John 4:20). Here we notice the difference between hate and anger, for we may be disappointed, frustrated and angry when God does not do what we expect, but we should not let this settle into a disposition of loathing or rejection. Job, for example, expresses his hurt and anger to God but refuses to turn away from him. Finally, we should not hate discipline (Psalm 50:17; Proverbs 12:1; Amos 5:10). While we do not want to hear rebuke, Scripture tells us to embrace it, for it is good for us. The list of what not to hate is short, for Scripture usually talks about its opposite—love. Thus love of God and fellow community members (and even enemies) is emphasized throughout Scripture.

Psychology likewise teaches us that nursed anger or hatred is unhealthy, even if through denial we push it so deep within that we are not aware of it ourselves. On the one hand, the hatred often crops up in dysfunctional ways in other relationships (for example, hatred of a parent may be quite destructive in one’s own marriage). On the other hand, psychosomatic medicine links hatred of people to all sorts of diseases: ulcers, heart problems, cancer and arthritis, to name only a few. Ignoring what the Bible says about hatred can be literally self-destructive.

Dealing with Hate and Anger

If individuals find themselves hating things we should love or not hating what we should hate, Scripture calls for repentance. However, the temptation is to fall into anger (a sharp and hard attack) rather than hatred (a despising or loathing), even toward those things we are taught to hate, and then hate our brother or sister, whom we should not hate. Rather than rationalizing this sin (“It is really righteous indignation” or “They are not part of my church or denomination”), Scripture suggests a solution. Even if the person is truly an enemy, we should love him or her, which does not mean having a positive emotional response but doing concrete deeds of kindness (Luke 6:22, 27). This love does not include accepting the evil of the enemy, for while we are told to love the enemy, we are never told to love his or her evil. In fact, part of this love is forgiveness (for example, Matthew 6:12, 14-15; Matthew 18:21-22, 35), which means a recognition that evil has been done to us, followed by a choice to release the “debt” and suffer the evil rather than to seek vengeance or repayment. By doing this, we are able to recognize, rather than deny or rationalize, anger and also deal with it so it does not “give the devil a foothold” (Ephes. 4:26-27).

» See also: Conflict Resolution

» See also: Emotions

» See also: Love

References and Resources

D. Augsburger, Caring Enough to Confront (Glendale, Calif.: Regal Books, 1981); R. Frost, D. Jones and D. Bradley, Robert Frost, a Tribute to the Source (New York: Holt, Rinehart and Winston, 1979); B. Ghezzi and M. Kinzer, Emotions as Resources (Ann Arbor, Mich.: Servant, 1983).

—Peter Davids

Peter Davids, The Complete Book of Everyday Christianity: An A-To-Z Guide To Following Christ in Every Aspect of Life, ed. Paul Stevens (Downers Grove, IL: InterVarsity Press, 1997), s.v. “HATE,” WORDsearch CROSS e-book.

 

EXCERPT FROM COMMENTARIES

William Barclay, Barclay's Daily Study Bible (NT),

On Counting the Cost (Lk 14:25-33)

14:25-33 Great crowds were on the way with Jesus. He turned and said to them, "If any man comes to me and does not hate his father and mother, and wife and children, and brothers and sisters, and even his own life too, he cannot be my disciple. Whoever does not carry his cross and come after me cannot be my disciple. Which of you, if he wishes to build a tower, does not first sit down and reckon up the expense, to see whether he has enough to finish it? This he does lest, when he has laid the foundation and is unable to complete the work, all who see him begin to mock him, saying. 'This man began to build and was unable to finish the job.' Or, what king when he is going to engage battle with another king, does not first sit down and take counsel, whether he is able with ten thousand men to meet him who comes against him with twenty thousand? If he finds he cannot, while he is still distant, he sends an embassy and asks for terms of peace. So, therefore, everyone of you who does not bid farewell to all his possessions cannot be my disciple."

When Jesus said this he was on the road to Jerusalem. He knew that he was on his way to the cross; the crowds who were with him thought that he was on his way to an empire. That is why he spoke to them like this. In the most vivid way possible he told them that the man who followed him was not on the way to worldly power and glory, but must be ready for a loyalty which would sacrifice the dearest things in life and for a suffering which would be like the agony of a man upon a cross.

We must not take his words with cold and unimaginative literalness. Eastern language is always as vivid as the human mind can make it. When Jesus tells us to hate our nearest and dearest, he does not mean that literally. He means that no love in life can compare with the love we must bear to him.

There are two suggestive truths within this passage.

(i) It is possible to be a follower of Jesus without being a disciple; to be a camp-follower without being a soldier of the king; to be a hanger-on in some great work without pulling one's weight. Once someone was talking to a great scholar about a younger man. He said, "So and so tells me that he was one of year students." The teacher answered devastatingly, "He may have attended my lectures, but he was not one of my students." It is one of the supreme handicaps of the church that in it there are so many distant followers of Jesus and so few real disciples.

(ii) It is a Christian's first duty to count the cost of following Christ. The tower which the man was going to build was probably a vineyard tower. Vineyards were often equipped with towers from which watch was kept against thieves who might steal the harvest. An unfinished building is always a humiliating thing. In Scotland, we may, for instance, think of that weird structure called "M'Caig's Folly" which stands behind Oban.

In every sphere of life a man is called upon to count the cost. In the introduction to the marriage ceremony according to the forms of the Church of Scotland, the minister says, "Marriage is not to be entered upon lightly or unadvisedly, but thoughtfully, reverently, and in the fear of God." A man and woman must count the cost.

It is so with the Christian way. But if a man is daunted by the high demands of Christ let him remember that he is not left to fulfil them alone. He who called him to the steep road will walk with him every step of the way and be there at the end to meet him.


William Barclay, Barclay's Daily Study Bible (NT), WORDsearch CROSS e-book, Under: "On Counting the Cost (Lk 14:25-33)".

Warren Wiersbe, Be Courageous (Luke 14-24),

THE MULTITUDES: FALSE EXPECTANCY (LUKE 14:25-35)

When Jesus left the Pharisee's house, great crowds followed Him, but He was not impressed by their enthusiasm. He knew that most of those in the crowd were not the least bit interested in spiritual things. Some wanted only to see miracles, others heard that He fed the hungry, and a few hoped He would overthrow Rome and establish David's promised kingdom. They were expecting the wrong things.

Jesus turned to the multitude and preached a sermon that deliberately thinned out the ranks. He made it clear that, when it comes to personal discipleship, He is more interested in quality than quantity. In the matter of saving lost souls, He wants His house to be filled (Luke 14:23); but in the matter of personal discipleship, He wants only those who are willing to pay the price.

A "disciple" is a learner, one who attaches himself or herself to a teacher in order to learn a trade or a subject. Perhaps our nearest modern equivalent is "apprentice," one who learns by watching and by doing. The word disciple was the most common name for the followers of Jesus Christ and is used 264 times in the Gospels and the Book of Acts.

Jesus seems to make a distinction between salvation and discipleship. Salvation is open to all who will come by faith, while discipleship is for believers willing to pay a price. Salvation means coming to the cross and trusting Jesus Christ, while discipleship means carrying the cross and following Jesus Christ. Jesus wants as many sinners saved as possible ("that My house may be filled"), but He cautions us not to take discipleship lightly; and in the three parables He gave, He made it clear that there is a price to pay.

To begin with, we must love Christ supremely, even more than we love our own flesh and blood (Luke 14:26-27). The word hate does not suggest positive antagonism but rather "to love less" (see Gen. 29:30-31; Mal. 1:2-3; and Matt. 10:37). Our love for Christ must be so strong that all other love is like hatred in comparison. In fact, we must hate our own lives and be willing to bear the cross after Him.

What does it mean to "carry the cross"? It means daily identification with Christ in shame, suffering, and surrender to God's will. It means death to self, to our own plans and ambitions, and a willingness to serve Him as He directs (John 12:23-28). A "cross" is something we willingly accept from God as part of His will for our lives. The Christian who called his noisy neighbors the "cross" he had to bear certainly did not understand the meaning of dying to self.

Jesus gave three parables to explain why He makes such costly demands on His followers: the man building a tower, the king fighting a war, and the salt losing its flavor. The usual interpretation is that believers are represented by the man building the tower and the king fighting the war, and we had better "count the cost" before we start, lest we start and not be able to finish. But I agree with Campbell Morgan that the builder and the king represent not the believer but Jesus Christ. He is the One who must "count the cost" to see whether we are the kind of material He can use to build the church and battle the enemy. He cannot get the job done with halfhearted followers who will not pay the price.

As I write this chapter, I can look up and see on my library shelves hundreds of volumes of Christian biographies and autobiographies, the stories of godly men and women who made great contributions to the building of the church and the battle against the enemy. They were willing to pay the price, and God blessed them and used them. They were people with "salt" in their character.

Jesus had already told His disciples that they were "the salt of the earth" (Matt. 5:13). When the sinner trusts Jesus Christ as Saviour, a miracle takes place and "clay" is turned into "salt." Salt was a valued item in that day; in fact, part of a soldier's pay was given in salt (The words salt and salary are related; hence, the saying, "He's not worth his salt")

Salt is a preservative, and God's people in this world are helping to retard the growth of evil and decay. Salt is also a purifying agent, an antiseptic that makes things cleaner. It may sting when it touches the wound, but it helps to kill infection. Salt gives flavor to things and, most of all, makes people thirsty. By our character and conduct, we ought to make others thirsty for the Lord Jesus Christ and the salvation that He alone can give.

Our modern salt is pure and does not lose its flavor, but the salt in Jesus' day was impure and could lose its flavor, especially if it came in contact with earth. Once the saltiness was gone, there was no way to restore it, and the salt was thrown out into the street to be walked on. When a disciple loses his Christian character, he is "good for nothing" and will eventually be "walked on" by others and bring disgrace to Christ.

Discipleship is serious business. If we are not true disciples, then Jesus cannot build the tower and fight the war. "There is always an if in connection with discipleship," wrote Oswald Chambers, "and it implies that we need not [be disciples] unless we like. There is never any compulsion; Jesus does not coerce us. There is only one way of being a disciple, and that is by being devoted to Jesus."

If we tell Jesus that we want to take up our cross and follow Him as His disciples, then He wants us to know exactly what we are getting into. He wants no false expectancy, no illusions, no bargains. He wants to use us as stones for building His church, soldiers for battling His enemies, and salt for bettering His world; and He is looking for quality.

After all, He was on His way to Jerusalem when He spoke these words, and look what happened to Him there! He does not ask us to do anything for Him that He has not already done for us.

To some, Jesus says, "You cannot be My disciples!" Why? Because they will not forsake all for Him, bear shame and reproach for Him, and let their love for Him control them.

And they are the losers.

Will you be His disciple?


Warren Wiersbe, Be Courageous (Luke 14-24), (Colorado Springs, CO: Victor, 2003), WORDsearch CROSS e-book, 231-233.

 

BROADMAN COMMENTARY      Clifton J Allen, Luke-John, (Nashville, Tennessee:

3. The Terms of Discipleship (14:25-35)

25 Now great multitudes accompanied him; and he turned and said to them,26 “If any one 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.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.’31 Or what king, going to encounter another king in war, will not sit down first and take counsel 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 an embassy and asks terms of peace.33 So therefore, whoever of you does not renounce all that he has cannot be my disciple.

34 “Salt is good; but if salt has lost its taste, how shall its saltness be restored?35 It is fit neither for the land nor for the dunghill; men throw it away. He who has ears to hear, let him hear.”

Attention now shifts from the Pharisees, the religious elite who will not attend God’s summons, to the multitudes. The people who accompany him have a decidedly erroneous idea about his destiny. They do not have the slightest suspicion that anything so grim and terrifying as a cross stands at the end of the road down which Jesus journeys. So the terms of his invitation must be made clear. Those who accept must be willing to offer up all other relationships, interests, and ambitions on the altar of their commitment.

In Matthew the demand of Jesus is phrased in somewhat milder terms. There we find the phrase “loves more” instead of Luke’s does not hate and also is not worthy of me” for Luke’s harsher cannot be my disciple (cf. Matt. 10:37-38). Family relations can compete with the claims of the kingdom in various ways. The closest members of the family may be hostile to one’s commitment to discipleship. Or the family may make demands that conflict with responsibilities to the kingdom. In any case of competing loyalties, the issue can only be resolved in one way. The disciple is also called on to hate even his own life. He must be willing to affirm the interests of the kingdom rather than his own ambitions to the point of being ready to die if circumstances so demand.

Under Roman rule Jews had learned what it meant to bear a cross and to die on one, so the figure used by Jesus was not foreign to his hearers. The cross to be borne by the Christian, however, can only be understood with relation to the experience of Jesus. To follow him requires unswerving commitment to the will of God for one’s life in the face of the greatest threats and dangers. To bear a cross is to accept fully the consequences of discipleship-the shame, the loneliness, the hostility that men direct toward a life that is the channel of God’s truth, justice, and love. Therefore, a disciple is not a person who memorizes vast amounts of religious tradition so that he can give the orthodox answers to theological questions. He is a person who follows after Jesus, gladly sharing in his redemptive suffering.

Not wanting to make disciples on the wrong basis, Jesus stressed the possibilities inherent in the decision to follow him. Admittedly there is no guarantee that the person who faces up realistically to the cost of discipleship will persevere to the end. Nevertheless, he will be prepared for crises and will be more likely to weather them. Decisions prompted only by emotions have a way of evaporating when subjected to the stern tests of day-by-day reality.

People do not-or at least, should not-attempt costly ventures without a realistic estimate of what will be demanded of them to carry the project through to completion. Jesus illustrates this principle with two examples. The first is about a man who plans to construct a tower, perhaps of the kind people built in their vineyards. He first sits down, however, to count the cost. He takes time to think about what is involved. If he does not, he may not get any further than the foundation.

The king who faces the prospect of war measures his forces against the challenge that they must face. The point at issue is the common sense approach with which the king evaluates his resources. If in the face of overwhelming odds he concludes that his troops are no match for the enemy, he asks terms of peace or “submits” (Creed, p. 195). Naturally the figure must not be pressed because Jesus does not counsel his followers to surrender. But he does warn people against following him without an awareness of the consequences and a willingness to accept them.

What is the cost of discipleship? Nothing less than the renunciation of everything. Luke gives special emphasis to the “costly grace” of Jesus, perhaps as a reflection of a time when some Christians were growing fainthearted and others were cowardly, bringing discredit to Jesus and the church.

When, for whatever reason, the disciple fails to manifest the characteristics of true discipleship, he becomes worthless-like salt that has lost its taste. Of course, pure salt can never lose its taste; sodium chloride is always sodium chloride. But the salt taken from the Dead Sea was adulterated, mixed with gypsum and other substances. This impure salt was subject to losing its salty taste. So long as it was salty, it was good for the purposes for which people used it, as a condiment and preservative. But once it had lost its characteristic qualities as salt, it was good for nothing, not even for fertilizer. It could neither be applied directly to the land nor deposited temporarily on the manure heap (see also on Matt. 5:13; Mark 9:50). The only thing to do with worthless salt is to throw it away.

Clifton J Allen, Luke-John, (Nashville, Tennessee: WORDsearch, 1970), WORDsearch CROSS e-book, 121-124.

 

. Vernon McGee, Thru The Bible with J. Vernon McGee,

These things keep more people from God than anything else: possessions, business, and natural affection. How many people today are kept from God because of these things? Well, God has an engraved invitation for you. It is written in the blood of Jesus Christ and invites you to the great table of salvation.

So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

And the servant said, Lord, it is done as thou hast commanded, and yet there is room.

And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.

For I say unto you, That none of those men which were bidden shall taste of my supper [Luke 14:21-24].

This is a severe statement. If you reject God's invitation, He has to reject you. You are excluded because of your refusal to accept His invitation.

And there went great multitudes with him: and he turned, and said unto them,

If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.

And whosoever doth not bear his cross, and come after me, cannot be my disciple [Luke 14:25-27].

These verses are simply saying that we should put God first. A believer's devotedness to Jesus Christ should be such that, by comparison, it looks as if everything else is hated. All terms which define affections are comparative


J. Vernon McGee, Thru The Bible with J. Vernon McGee, (Nashville, TN: Thomas Nelson, 1983), WORDsearch CROSS e-book, Under: "Chapter 14".


Post a Comment