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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 14:25–35. His four-level outline is real structure in the source text, so it is rendered as structure.
See how Christ in his doctrine suited himself to those to whom he spoke, and gave every one his portion of meat. To Pharisees he preached humility and charity. He is in these verses directing his discourse to the multitudes that crowded after him, and seemed zealous in following him; and his exhortation to them is to understand the terms of discipleship, before they undertook the profession of it, and to consider what they did. See here,
I.How zealous people were in their attendance on Christ (Luk 14:25):
There went great multitudes with him, many for love and more for company, for where there are many there will be more. Here was a mixed multitude, like that which went with Israel out of Egypt; such we must expect there will always be in the church, and it will therefore be necessary that ministers should carefully separate between the precious and the vile.
II.How considerate he would have them to be in their zeal.
Those that undertake to follow Christ must count upon the worst, and prepare accordingly.
1.He tells them what the worst is that they must count upon, much the same with what he had gone through before them and for them. He takes it for granted that they had a mind to be his disciples, that they might be qualified for preferment in his kingdom. They expected that he should say, "If any man come to me, and be my disciple, he shall have wealth and honour in abundance; let me alone to make him a great man." But he tells them quite the contrary.
(1.)They must be willing to quit that which was very dear, and therefore must come to him thoroughly weaned from all their creature-comforts, and dead to them, so as cheerfully to part with them rather than quit their interest in Christ, Luk 14:26. A man cannot be Christ's disciple but he must hate father, and mother, and his own life. He is not sincere, he will be constant and persevering, unless he love Christ better than any thing in this world, and be willing to part with that which he may and must leave, either as a sacrifice, when Christ may be glorified by our parting with it (so the martyrs, who loved not their lives to death), or as a temptation, when by our parting with it we are put into a better capacity of serving Christ. Thus Abraham parted with his own country, and Moses with Pharaoh's court. Mention is not made here of houses and lands; philosophy will teach a man to look upon these with contempt; but Christianity carries it higher.
[1.]Every good man loves his relations; and yet, if he be a disciple of Christ, he must comparatively hate them, must love them less than Christ, as Leah is said to be hated when Rachel was better loved. Not that their persons must be in any degree hated, but our comfort and satisfaction in them must be lost and swallowed up in our love to Christ, as Levi's was, when he said to his father, I have not seen him, Deu 33:9. When our duty to our parents comes in competition with our evident duty to Christ, we must give Christ the preference. If we must either deny Christ or be banished from our families and relations (as many of the primitive Christians were), we must rather lose their society than his favour.
[2.]Every man loves his own life, no man ever yet hated it; and we cannot be Christ's disciples if we do not love him better than our own lives, so as rather to have our lives embittered by cruel bondage, nay, and taken away by cruel deaths, than to dishonour Christ, or depart from any of his truths and ways. The experience of the pleasures of the spiritual life, and the believing hopes and prospects of eternal life, will make this hard saying easy. When tribulation and persecution arise because of the word, then chiefly the trial is, whether we love better, Christ or our relations and lives; yet even in the days of peace this matter is sometimes brought to the trial. Those that decline the service of Christ, and opportunities of converse with him, and are ashamed to confess him, for fear of disobliging a relation or friend, or losing a customer, give cause to suspect that they love him better than Christ.
(2.)That they must be willing to bear that which was very heavy (Luk 14:27): Whosoever doth not bear his cross, as those did that were condemned to be crucified, in submission to the sentence and in expectation of the execution of it, and so come after me whithersoever I shall lead him, he cannot be my disciple; that is (says Dr. Hammond), he is not for my turn; and my service, being so sure to bring persecution along with it, will not be for his. Though the disciples of Christ are not all crucified, yet they all bear their cross, as if they counted upon being crucified. They must be content to be put into an ill name, and to be loaded with infamy and disgrace; for no name is more ignominious than Furcifer - the bearer of the gibbet. He must bear his cross, and come after Christ; that is, he must bear it in the way of his duty, whenever it lies in that way. He must bear it when Christ calls him to it, and in bearing it he must have an eye to Christ, and fetch encouragements from him, and live in hope of a recompence with him.
2.He bids them count upon it, and then consider of it. Since he has been so just to us as to tell us plainly what difficulties we shall meet with in following him, let us be so just to ourselves as to weigh the matter seriously before we take upon us a profession of religion. Joshua obliged the people to consider what they did when they promised to serve the Lord, Jos 24:19. It is better never to begin than not to proceed; and therefore before we begin we must consider what it is to proceed. This is to act rationally, and as becomes men, and as we do in other cases. The cause of Christ will bear a scrutiny. Satan shows the best, but hides the worst, because his best will not counter-vail his worst; but Christ's will abundantly. This considering of the case is necessary to perseverance, especially in suffering times. Our Saviour here illustrates the necessity of it by two similitudes, the former showing that we must consider the expenses of our religion, the latter that we must consider the perils of it.
(1.)When we take upon us a profession of religion we are like a man that undertakes to build a tower, and therefore must consider the expense of it (Luk 14:28-30): Which of you, intending to build a tower or stately house for himself, sitteth not down first, and counteth the cost? and he must be sure to count upon a great deal more than his workmen will tell him it will cost. Let him compare the charge with his purse, lest he make himself to be laughed at, by beginning to build what he is not able to finish. Note,
[1.]All that take upon them a profession of religion undertake to build a tower, not as the tower of Babel, in opposition to Heaven, which therefore was left unfinished, but in obedience to Heaven, which therefore shall have its top-stone brought forth. Begin low, and lay the foundation deep, lay it on the rock, and make sure work, and then aim as high as heaven.
[2.]Those that intend to build this tower must sit down and count the cost. Let them consider that it will cost them the mortifying of their sins, even the most beloved lusts; it will cost them a life of self-denial and watchfulness, and a constant course of holy duties; it may, perhaps, cost them their reputation among men, their estates and liberties, and all that is dear to them in this world, even life itself. And if it should cost us all this, what is it in comparison with what it cost Christ to purchase the advantages of religion for us, which come to us without money and without price?
[3.]Many that begin to build this tower do not go on with it, nor persevere in it, and it is their folly; they have not courage and resolution, have not a rooted fixed principle, and so bring nothing to pass. It is true, we have none of us in ourselves sufficient to finish this tower, but Christ hath said, My grace is sufficient for thee, and that grace shall not be wanting to any of us, if we seek for it and make use of it.
[4.]Nothing is more shameful than for those that have begun well in religion to break off; every one will justly mock him, as having lost all his labour hitherto for want of perseverance. We lose the things we have wrought (Jo2 1:8), and all we have done and suffered is in vain, Gal 3:4.
(2.)When we undertake to be Christ's disciples we are like a man that goes to war, and therefore must consider the hazard of it, and the difficulties that are to be encountered, Luk 14:31, Luk 14:32. A king that declares war against a neighbouring prince considers whether he has strength wherewith to make his part good, and, if not, he will lay aside his thoughts of war. Note,
[1.]The state of a Christian in this world is a military state. Is not the Christian life a warfare? We have many passes in our way, that must be disputed with dint of sword; nay, we must fight every step we go, so restless are our spiritual enemies in their opposition.
[2.]We ought to consider whether we can endure the hardness which a good soldier of Jesus Christ must expect and count upon, before we enlist ourselves under Christ's banner; whether we are able to encounter the forces of hell and earth, which come against us twenty thousand strong.
[3.]Of the two it is better to make the best terms we can with the world than pretend to renounce it and afterwards, when tribulation and persecution arise because of the word, to return to it. That young man that could not find in his heart to part with his possessions for Christ did better to go away from Christ sorrowing than to have staid with him dissembling.
This parable is another way applicable, and may be taken as designed to teach us to begin speedily to be religious, rather than to begin cautiously; and may mean the same with Mat 5:25, Agree with thine adversary quickly. Note, First, Those that persist in sin make war against God, the most unnatural, unjustifiable war; they rebel against their lawful sovereign, whose government is perfectly just and good. Secondly, The proudest and most daring sinner is no equal match for God; the disproportion of strength is much greater than that here supposed between ten thousand and twenty thousand. Do we provoke the Lord to jealousy? Are we stronger than he? No, surely; who knows the power of his anger? In consideration of this, it is our interest to make peace with him. We need not send to desire conditions of peace; they are offered to us, and are unexceptionable, and highly to our advantage. Let us acquaint ourselves with them, and be at peace; do this in time, while the other is yet a great way off; for delays in such a case are highly dangerous, and make after-applications difficult.
But the application of this parable here (Luk 14:33) is to the consideration that ought to be exercised when we take upon us a profession of religion. Solomon saith, With good advice make war (Pro 20:18); for he that draws the sword throws away the scabbard; so with good advice enter upon a profession of religion, as those that know that except you forsake all you have you cannot be Christ's disciples; that is, except you count upon forsaking all and consent to it, for all that will live godly in Christ Jesus must suffer persecution, and yet continue to live godly.
3.He warns them against apostasy and a degeneracy of mind from the truly Christian spirit and temper, for that would make them utterly useless, Luk 14:34, Luk 14:35.
(1.)Good Christians are the salt of the earth, and good ministers especially (Mat 5:13); and this salt is good and of great use; by their instructions and examples they season all they converse with, to keep them from putrefying, and to quicken them, and make them savoury.
(2.)Degenerate Christians, who, rather than part with what they have in the world, will throw up their profession, and then of course become carnal, and worldly, and wholly destitute of a Christian spirit, are like salt that has lost its savour, like that which the chemists call the caput mortuum, that has all its salts drawn from it, that is the most useless worthless thing in the world; it has no manner of virtue or good property in it.
[1.]It can never be recovered: Wherewith shall it be seasoned? You cannot salt it. This intimates that it is extremely difficult, and next to impossible, to recover an apostate, Heb 6:4-6. If Christianity will not prevail to cure men of their worldliness and sensuality, if that remedy has been tried in vain, their ease must even be concluded desperate.
[2.]It is of no use. It is not fit, as dung is, for the land, to manure that, nor will it be the better if it be laid in the dunghill to rot; there is nothing to be got out of it. A professor of religion whose mind and manners are depraved is the most insipid animal that can be. If he speaks of the things of God, of which he has had some knowledge, it is so awkwardly that none are the better for it: it is a parable in the mouth of a fool.
[3.]It is abandoned: Men cast it out, as that which they will have no more to do with. Such scandalous professors ought to be cast out of the church, not only because they have forfeited all the honours and privileges of their church-membership, but because there is danger that others will be infected by them. Our Saviour concludes this with a call to all to take notice of it, and to take warning: He that hath ears to hear, let him hear. Now can the faculty of hearing be better employed than in attending to the word of Christ, and particularly to the alarms he has given us of the danger we are in of apostasy, and the danger we run ourselves into by apostasy?
Historical interpretation
Nine Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
If you want to be the Lord’s disciple, you must take up your cross and follow the Lord. Take up your stress and your tortures or at least your body, which is like a cross. Parents, wives, children are all to be left for God’s sake. Are you hesitating about crafts, businesses and professions for the sake of children or parents? The proof that family as well as crafts and business are to be left for the Lord’s sake was given us when James and John were called by the Lord and left both father and ship. It was given when Matthew was roused from the seat of custom and when faith allowed no time even to bury a father.
The Father did not send the only-begotten Son, the living God, to judge the world but to save the world. True to himself and faithful to the will of the good God his Father, he points to a doctrine whereby we may be made worthy of becoming his disciples with his severe decree. He says, “If any man comes to me and does not hate his father and mother, and his wife and children and brothers and sisters, yes, and his own life also, he cannot be my disciple.” This hatred teaches the virtue of piety by withdrawing us from distractions and does not lead us to devise hurtful schemes against one another. “Whoever,” says the Lord, “does not carry his cross and come after me, cannot be my disciple.” Receiving the baptism of water, we make this same agreement when we promise to be crucified and to die and to be buried with him.
By bearing the cross also he announced the death of his Lord, saying, The world is crucified to me, and I to the world, (Gal. 6:14.) which we also anticipate at our very baptism, in which our old man is crucified, that the body of sin may be destroyed.
For if for thy sake the Lord renounces His own mother, saying, Who is my mother? and who are my brethren? (Matt. 12:48, Mark 3:33.) why dost thou deserve to be preferred to thy Lord? But the Lord will have us neither be ignorant of nature, nor be her slaves, but so to submit to nature, that we reverence the Author of nature, and depart not from God out of love to our parents.
(in Hom. 36.) They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter. But very terrible is the sentence which comes next. For I say unto you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able.
(in Hom. 37. in Ev.) The mind is kindled, when it hears of heavenly rewards, and already desires to be there, where it hopes to enjoy them without ceasing; but great rewards cannot be reached except by great labours. Therefore it is said, And there went great multitudes with him: and he turned to them, and said, &c.
(in Hom. ut sup.) But it may be asked, how are we bid to hate our parents and our relations in the flesh, who are commanded to love even our enemies? But if we weigh the force of the command we are able to do both, by rightly distinguishing them so as both to love those who are united to us by the bond of the flesh, and whom we acknowledge our relations, and by hating and avoiding not to know those whom we find our enemies in the way of God. For he is as it were loved by hatred, who in his carnal wisdom, pouring into our ears his evil sayings, is not heard.
(in Hom. ut sup.) Now to show that this hatred towards relations proceeds not from inclination or passion, but from love, our Lord adds, yea, and his own life also. It is plain therefore that a man ought to hate his neighbour, by loving as himself him who hated him. For then we rightly hate our own soul when we indulge not its carnal desires, when we subdue its appetites, and wrestle against its pleasures. That which by being despised is brought to a better condition, is as it were loved by hatred.
(in Hom. ut sup.) How the hatred of life ought to be shown He declares as follows; Whosoever bears not his cross, &c.
(in Hom. 37. in Ev.) Or because the cross is so called from torturing. In two ways we bear our Lord's cross, either when by abstinence we afflict our bodies, or when through compassion of our neighbour we think all his necessities our own. But because some exercise abstinence of the flesh not for God's sake but for vain-glory, and show compassion, not spiritually but carnally, it is rightly added, And, cometh after me. For to bear His cross and come after the Lord, is to use abstinence of the flesh, or compassion to our neighbour, from the desire of an eternal gain.
Now great crowds were traveling with him, and he turned and said to them: If anyone comes to me and does not hate his father and mother, wife and children, brothers and sisters, yes, even his own life, he cannot be my disciple; and whoever does not carry his cross and follow me cannot be my disciple. I want to inquire how we are instructed to hate parents and close relatives according to the flesh, who are even commanded to love our enemies. And certainly, regarding the wife, the Truth says: “What God has joined together, let no man separate” (Mark 10). And Paul says: “Husbands, love your wives as Christ loved the Church” (Ephesians 5). Behold, the disciple instructs that a wife should be loved, while the Master says: “Anyone who does not hate his wife cannot be my disciple.” Does the judge announce one thing, and the herald proclaim another? Or can we both hate and love at the same time? But if we weigh the force of the command, we may do both by discernment, so that those who are linked to us by fleshly kinship, we love as relatives and avoid as adversaries in the way of God. And so that the Lord might show that this hatred towards neighbors does not stem from unfeelingness but from charity, he immediately added, saying: “Yes, even his own life.” For we then properly hate our own life when we do not yield to its carnal desires, when we break its appetite, and when we oppose its pleasures. Therefore, what is despised leads to a better outcome, being loved through what seems like hatred. Thus, we should exhibit the discretion of this hatred towards our neighbors, so that we love them for what they are, but hate that which hinders us in the way of God. How this same hatred towards our own souls should be demonstrated, the Truth reveals by adding, saying:
I heard his holy voice speaking to all without distinction. “He who does not leave father and mother and brothers and all that he possesses and take up his cross and follow me is not worthy of me.” I learned from Scripture and from experience itself that the cross comes at the end for no other reason than that we must endure trials and tribulations and finally voluntary death itself. In times past, when heresies prevailed, many chose death through martyrdom and various tortures. Now, when we through the grace of Christ live in a time of profound and perfect peace, we learn for sure that cross and death consist in nothing else than the complete putting to death of self-will. He who pursues his own will, however slightly, will never be able to observe the law of Christ the Savior.
For because many of those that accompanied Him followed not with their whole heart, but lukewarmly, He shows what kind of a man his disciple ought to be.
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Summary
Luke 14:25 serves as a pivotal transitional verse within Jesus' journey towards Jerusalem, marking a deliberate shift from His general teachings and parables to a direct, challenging exposition on the radical nature of true discipleship. It highlights the immense popularity Jesus enjoyed, as "great multitudes" accompanied Him, setting the stage for His subsequent, stringent demands that would differentiate casual admirers from committed followers, thereby clarifying the profound cost of kingdom participation.
Context
Literary Context
This verse immediately follows the Parable of the Great Supper, where Jesus illustrates the rejection of God's gracious invitation by those preoccupied with worldly concerns and the subsequent inclusion of the marginalized. The narrative then shifts from a private dinner setting with Pharisees and lawyers to a public encounter with a large following. Jesus' act of "turning" in Luke 14:25 signals a deliberate and intentional shift in His discourse, moving from indirect parables to direct, demanding statements about the prerequisites for following Him. The verses that immediately follow (Luke 14:26-33) are among the most challenging in the Gospels, detailing the necessity of supreme allegiance, self-denial, and careful calculation of the cost of discipleship.
Historical & Cultural Context
In first-century Judea, large crowds often followed charismatic religious leaders, especially those performing miracles or speaking with authority, as Jesus did. Many in these "multitudes" likely harbored diverse expectations, ranging from physical healing and provision (as seen in the feeding of the five thousand in Luke 9:10-17) to the hope of a political Messiah who would liberate Israel from Roman rule. The concept of "discipleship" (μάθησις, mathēsis) was common in Jewish society, where students would commit to a rabbi, learning his teachings and imitating his way of life. However, Jesus' demands for discipleship, particularly those articulated immediately after this verse, far exceeded conventional rabbinic expectations, challenging deeply ingrained cultural values concerning family loyalty and personal possessions.
Key Themes
Luke 14:25 contributes significantly to several key themes in Luke's Gospel. It sharply contrasts the superficial interest of the Crowds vs. the Radical Demands of Discipleship, emphasizing that genuine allegiance to Jesus requires more than mere physical proximity or admiration. The verse also underscores Jesus' Intentional Teaching, as His act of "turning" signifies a deliberate and purposeful address designed to clarify the true nature of following Him, moving beyond general invitations to specific, costly requirements. This sets the stage for the theme of Counting the Cost, which is fully developed in the subsequent verses, challenging individuals to assess their commitment to the kingdom of God over all earthly allegiances, echoing earlier calls to take up one's cross daily.
Exposition and Analysis
Key Word Analysis
This word (G3793) refers to a throng, a large, often unorganized crowd, or even the rabble. In the Gospels, óchlos frequently describes the general populace who followed Jesus, often drawn by His miracles or teachings but not necessarily committed to His radical demands. It contrasts with mathētēs (disciple), implying a less committed, more transient group.
This verb (G4762) means "to twist, i.e., turn quite around or reverse." The aorist participle form (strapheis) indicates a decisive, completed action. Jesus' act of turning was not casual but a deliberate, abrupt reorientation of His body and attention towards the crowd, signaling a significant shift in the nature of His address and the gravity of the message He was about to deliver.
This primary verb (G2036) means "to speak or say (by word or writing)." Used in the definite past tense here, it emphasizes the authoritative and direct nature of Jesus' forthcoming words. Unlike a casual remark, what Jesus was about to "say" was a formal, intentional declaration, a direct challenge to the "great multitudes" who were following Him.
Verse Breakdown
"And there went great multitudes with him:"
This phrase establishes the immense popularity and widespread following Jesus had attained. The "great multitudes" signify a diverse group of people, likely drawn by various motivations—curiosity, hope for healing, desire for a political Messiah, or simply the compelling nature of His teachings. Their presence underscores the public nature of Jesus' ministry and the broad appeal He commanded.
"and he turned,"
This clause marks a crucial pivot point. Jesus' physical act of turning signifies a deliberate shift in His focus and posture. It indicates that He was moving from a more general mode of interaction or teaching to a direct, intentional address specifically aimed at the large crowd accompanying Him. This action prepares the audience for a message of particular importance and gravity.
"and said unto them,"
This final clause indicates that Jesus was about to deliver a direct, personal, and challenging message to the very people who were following Him. The use of "said unto them" implies an authoritative declaration, not a casual remark. It sets the stage for the profound and often difficult teachings on discipleship that immediately follow, which would test the sincerity and depth of their commitment.
Literary Devices
Luke 14:25 functions as a powerful Transition in the narrative, moving the reader from the preceding parables to the stark realities of discipleship. It employs Contrast by implicitly distinguishing between the superficial engagement of the "great multitudes" and the profound commitment Jesus is about to demand from true followers. Furthermore, the verse utilizes Foreshadowing, as Jesus' deliberate act of "turning" and addressing the crowd directly builds anticipation for the challenging and often counter-cultural teachings on the cost of discipleship that are immediately to follow, preparing the audience for a radical redefinition of what it means to follow Him.
Theological and Thematic Connections
Luke 14:25 is theologically significant as it highlights the critical distinction between nominal association with Christ and genuine, transformative discipleship. It underscores that following Jesus is not a passive or convenient endeavor but a costly, deliberate commitment that demands reordering one's entire life around His lordship. This verse sets the stage for Jesus' radical redefinition of "family" and "possessions" in light of kingdom priorities, challenging the common human tendency to seek comfort and self-preservation over sacrificial obedience. It reveals Jesus' intent to clarify the terms of discipleship, ensuring that those who claim to follow Him understand the profound implications of such a choice, moving beyond mere admiration to active, self-denying participation in His mission.
Reflection and Application
Luke 14:25 serves as a timeless mirror for every individual who claims to follow Christ. It challenges us to honestly assess the depth and sincerity of our commitment. Are we merely part of the "multitude," drawn by the perceived benefits, blessings, or social aspects of Christianity, or are we truly committed disciples, willing to embrace the radical demands of the Gospel? This verse reminds us that genuine faith requires more than superficial interest or emotional enthusiasm; it calls for a deep, personal commitment that often involves sacrifice, a reordering of priorities, and a willingness to surrender everything to Christ's lordship. It compels us to examine our motives for following Jesus and to ensure our allegiance is unwavering, even when the path becomes difficult, unpopular, or personally costly. True discipleship is not about what we gain, but about what we are willing to give up for the sake of the Kingdom.
Questions for Reflection
FAQ
Why did Jesus turn to address the crowds at this moment?
Jesus' act of "turning" at this specific juncture in Luke 14 is highly significant. It follows a series of parables and teachings, including the Parable of the Great Supper, which highlighted the rejection of God's invitation by those preoccupied with worldly concerns. By turning to the "great multitudes," Jesus was deliberately shifting from general instruction to a direct, personal challenge. He understood that many in the crowd were following Him for superficial reasons – perhaps seeking healing, food, or a political Messiah – without grasping the true, costly nature of His kingdom. This moment was a strategic opportunity to clarify the profound demands of discipleship, sifting out casual followers from those truly willing to commit their lives to Him, as detailed in the subsequent verses of Luke 14:26-33.
Christ-Centered Fulfillment
Luke 14:25, though seemingly a simple transitional verse, profoundly points to Christ's own example as the ultimate Disciple and the fulfillment of the costly demands He was about to lay upon His followers. Jesus, in His earthly ministry, perfectly embodied the radical commitment He demanded. He "turned" not only to address the crowds but also to set His face resolutely towards Jerusalem and the cross, demonstrating supreme allegiance to His Father's will above all earthly ties or personal comfort (Luke 9:51). His life was a testament to "hating" (in the comparative sense of loving less) all things that would hinder His mission, even His own life, ultimately laying it down as the Lamb of God who takes away the sin of the world. The call to costly discipleship in Luke 14:26-33 is not an arbitrary burden but an invitation to participate in the very pattern of Christ's self-emptying love and obedience (Philippians 2:5-8). Thus, the "great multitudes" are called to follow not merely a teacher or miracle-worker, but the One who perfectly modeled the life of radical, self-sacrificial devotion, enabling His disciples to live in union with Him and share in His sufferings and ultimately, His glory (Romans 8:17).