TRV
See on the biblical-era map
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
16 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.
"But whosoever shall not hate father or mother or wife or children," they quote, "cannot be my disciple." This is not a command to hate one's family. For he says: "Honour thy father and thy mother that it may be well with thee." But what he means is this: Do not let yourself be led astray by irrational impulses and have nothing to do with the city customs. For a household consists of a family, and cities of households, as Paul also says of those who are absorbed in marriage that they aim to "please the world."
In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. "He," says Jesus, "who will value his own life also more than me, is not worthy of me," -that is, he who will rather live by denying, than die by confessing, me; and "he who findeth his life shall lose it; but he who loseth it for my sake shall find it.
If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross. Parents, wives, children, will have to be left behind, for God's sake. Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith.
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.
On another occasion, the Lord says, "Whoever comes to me and does not hate his father and mother, and wife and children, and brothers and sisters, and even his own soul, cannot be my disciple." As a rule, this is more upsetting to the mind of new Christians who are eager to begin at once to live in accordance with the precepts of Christ. To those who do not fully grasp its meaning, it would seem contradictory.… He has condescended to call his disciples to the eternal kingdom. He also called them brothers. In the kingdom these relationships are transcended, because "there is neither Jew nor Greek, neither male nor female, neither slave nor freeman, but Christ is all things and in all." The Lord says, "For in the resurrection they will neither be married nor marry, but will be as the angels of God in heaven." Whoever wishes to prepare himself now for the life of that kingdom must not hate people but those earthly relationships through which the present life is sustained, the temporary life that begins at birth and ends with death. Whoever does not hate this necessity does not yet love that other life in which there will be no condition of birth and death, the condition that makes marriages natural on earth.
The Lord gives the signal for us to stand guard in camp and to build the tower from which we may recognize and ward off the enemy of our eternal life. The heavenly trumpet of Christ urges the soldier to battle, and his mother holds him back.…What does she say or what argument does she give? Perhaps is it those ten months when you lay in her womb and the pangs of birth and the burden of rearing you? You must kill this with the sword of salvation. You must destroy this in your mother that you may find her in life eternal. Remember, you must hate this in her if you love her, if you are a recruit of Christ and have laid the foundations of the tower. Passers by may not say, "This man began to build and was not able to finish." That is earthly affection. It still has the ring of the "old man." Christian warfare invites us to destroy this earthly affection both in ourselves and in our relatives. Of course, no one should be ungrateful to his parents or mock the list of their services to him, since by them he was brought into this life, cherished and fed. A man should always pay his family duty, but let these things keep their place where higher duties do not call.
Mother church is also the mother of your mother. She conceived you both in Christ.… Know that her Spouse took human flesh that you might not be attached to fleshly things. Know that all the things for which your mother scolds you were undertaken by the eternal Word that you might not be subject to the weakness of flesh. Ponder his humiliations, scourging and death, even the death of the cross.
He says, “He that loves father or mother more than me is not worthy of me. He that loves son or daughter more than me is not worthy of me.” By adding “more than me,” it is plain that he permits us to love, but not more than we love him. He demands our highest affection for himself and that very correctly. The love of God in those who are perfect in mind has something in it superior both to the honor due to parents and to the natural affection felt for children.
But life must not be renounced, which both in the body and the soul the blessed Paul also preserved, that yet living in the body he might preach Christ. But when it was necessary to despise life so that he might finish his course, he counts not his life dear unto him. (Acts 20:24.)
(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.
If we consider, dearest brothers, what and how great are the things promised to us in heaven, everything that is possessed on earth becomes worthless to the soul. For earthly substance, compared to heavenly happiness, is a burden, not a help. Temporal life, compared to eternal life, should be called death rather than life. For what is this daily failing of corruption itself other than a kind of prolongation of death? But what tongue can tell, or what understanding can grasp how great are the joys of that heavenly city: to be present among the choirs of angels, to stand with the most blessed spirits in the glory of the Creator, to behold the face of God present before us, to see the uncircumscribed light, to be affected by no fear of death, to rejoice in the gift of perpetual incorruption? But at hearing these things the soul is set ablaze, and already desires to stand there where it hopes to rejoice without end. But one cannot arrive at great rewards except through great labors. Hence Paul, that excellent preacher, says: "No one will be crowned unless he has competed lawfully." Therefore let the greatness of the rewards delight the mind, but let not the struggle of labors deter it. Hence Truth says to those coming to him: "If anyone comes to me and does not hate his father and mother, and wife and children, and brothers and sisters, and even his own soul as well, he cannot be my disciple."
But it is fitting to inquire how we are commanded to hate our parents and blood relatives, when we are ordered to love even our enemies? And certainly the Truth says concerning a wife: "What God has joined together, let not man separate." And Paul says: "Husbands, love your wives, just as Christ loved the Church." Behold, the disciple preaches that a wife should be loved, while the Master says: "He who does not hate his wife cannot be my disciple." Does the judge announce one thing while the herald proclaims another? Or can we both hate and love at the same time? But if we weigh the force of the precept, we are able to do both through discernment, so that those who are joined to us by kinship of the flesh, and whom we recognize as our neighbors, we may love, and those whom we suffer as adversaries in the way of God we may disregard by hating and fleeing from them. For one who thinks carnally is loved, as it were, through hatred, when he brings wicked things upon us and is not heard. Moreover, so that the Lord might demonstrate that this hatred toward our neighbors does not proceed from lack of affection but from charity, He added immediately, saying: "And his own soul as well." Therefore we are commanded to hate our neighbors, and to hate our own soul. It is clear, then, that one ought to hate his neighbor by loving him, he who hates his neighbor just as he hates himself. For we truly hate our own soul well when we do not yield to its carnal desires, when we break its appetite, when we resist its pleasures. Therefore what is led to better things by being despised is loved, as it were, through hatred. Thus, thus indeed we ought to show the discernment of hatred toward our neighbors, so that we may both love in them what they are, and hold in hatred that by which they obstruct us on our journey to God.
Certainly, when Paul was going to Jerusalem, the prophet Agabus took hold of his belt and bound his own feet, saying: "The man whose belt this is, they will bind thus in Jerusalem." But what did he who perfectly hated his own soul say? "I am prepared not only to be bound but also to die in Jerusalem for the name of the Lord Jesus Christ, nor do I consider my soul more precious than myself." Behold how he hated his soul by loving it, or rather, by hating it he loved it, since he desired to hand it over to death for Jesus, so that he might raise it to life from the death of sin. Therefore, from this discernment of our hatred let us draw a pattern for hatred of our neighbor. Let anyone in this world be loved, even an adversary, but let not even a relative be loved who is opposed in the way of God. For whoever now desires eternal things, in the cause of God which he undertakes, must become estranged from father, from mother, from wife, from children, from relatives, from his very self, so that he may know God more truly the more he recognizes no one in God's cause. For the carnal affections greatly buffet the intention of the mind and obscure its vision; yet we do not suffer them as harmful if we hold them in check by suppressing them. Therefore, neighbors are to be loved, charity is to be extended to all, both relatives and strangers, yet for the sake of that same charity we must not be turned aside from love of God.
Now we know that when the ark of the Lord was returning from the land of the Philistines to the land of the Israelites, it was placed upon a cart, and cows were yoked to the cart, which are recorded to have been nursing mothers, whose calves they shut up at home. And it is written: "The cows went straight along the way that leads to Beth-shemesh, and they kept to one path, going and lowing, and they turned aside neither to the right nor to the left." What then do the cows signify but all the faithful in the Church, who while they consider the precepts of sacred Scripture, carry as it were the ark of the Lord placed upon them? Concerning these it should also be noted that they are recorded to have been nursing mothers, because there are many who, while inwardly set upon the way of God, are outwardly bound by carnal affections; yet they do not turn aside from the straight path, who carry the ark of God in their mind. For behold the cows proceed to Beth-shemesh. Beth-shemesh means "house of the sun"; and the Prophet says: "But unto you who fear the Lord shall the sun of righteousness arise." If therefore we are heading toward the dwelling of the eternal sun, it is surely fitting that we not turn aside from the way of God on account of carnal affections. For it must be considered with all our strength that the cows placed under God's cart proceed and groan: they give forth lowing from deep within, and yet they do not turn their steps from the path. Thus indeed ought the preachers of God, thus ought all the faithful within holy Church to be, that they may have compassion on their neighbors through charity, and yet not stray from the way of God through that compassion.
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.
Continue studying Luke 14:26 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Luke 14:26 presents one of Jesus' most challenging and profound statements on the nature of true discipleship, demanding an uncompromising, supreme allegiance to Him that transcends even the most sacred human relationships and one's own self-preservation. This radical call underscores that following Christ requires an absolute reordering of priorities, where love for Him must be so preeminent that all other loves, by comparison, appear as "hate."
Context
Literary Context
This verse is strategically placed within a larger discourse in Luke 14, where Jesus systematically unpacks the rigorous demands of His kingdom. Preceding this passage, Jesus has taught about humility at a Sabbath feast and the importance of inviting the marginalized to banquets, challenging conventional social norms and expectations (Luke 14:7-14). He then transitions to the cost of discipleship, immediately following the parable of the Great Supper, where many made excuses for not attending (Luke 14:15-24). The strong language of Luke 14:26 serves as a stark contrast to the casual refusal of the invited guests, setting the stage for the subsequent parables of the tower builder and the warring king (Luke 14:28-33), which further illustrate the necessity of careful calculation and absolute commitment before embarking on the journey of discipleship.
Historical & Cultural Context
In the ancient Near East, family ties were paramount, forming the bedrock of social, economic, and religious identity. Loyalty to one's father, mother, and extended kin group was an unquestionable virtue, often dictating one's entire life path. To "hate" one's family, in a literal sense, would have been an unthinkable anathema, a complete societal rejection. Jesus' use of such extreme language would have been profoundly shocking to His Jewish audience, who held family honor and lineage in the highest regard. This rhetorical shock value was intentional, designed to jolt listeners into recognizing the unprecedented nature of the allegiance Jesus demanded—an allegiance that superseded even the most fundamental cultural and familial obligations.
Key Themes
Luke 14:26 contributes significantly to several overarching themes in Luke's Gospel and Jesus' ministry. It powerfully articulates the theme of Radical Discipleship, emphasizing that following Jesus is not a casual affiliation but a transformative commitment requiring total surrender. This aligns with Jesus' call to take up one's cross daily and follow Him, signifying a willingness to endure hardship and self-denial. The verse also highlights the Absolute Priority of Christ, establishing Him as the supreme object of a disciple's love and loyalty, above all earthly relationships and personal desires. This theme is foundational to understanding the nature of the Kingdom of God, where Christ's reign demands ultimate sovereignty over every aspect of life. Furthermore, it touches upon the theme of Self-Denial and Sacrifice, extending the demand beyond external relationships to the very core of one's being—one's own life—underscoring that true discipleship involves a complete reorientation of self-interest towards God's will.
Exposition and Analysis
Key Word Analysis
This word typically means "to detest" or "to persecute." However, in this Semitic context, particularly when used in comparison, it functions as a hyperbole meaning "to love less" or "to prefer one thing over another." It does not advocate for literal animosity or malice towards family members, but rather emphasizes a comparative preference so extreme that any lesser love, when set against the absolute love for Christ, appears as "hate."
psychḗ refers to "breath," and by implication, "spirit" or the "animal sentient principle." It denotes the individual soul, the seat of emotions, desires, and personal identity, distinct from mere biological vitality (zoē). In this context, it signifies one's own self, personal comfort, ambitions, and even the instinct for self-preservation. Jesus' demand to "hate" one's own psychḗ means a willingness to surrender one's personal will, desires, and even life itself for the sake of following Him.
mathētḗs means "a learner" or "pupil." In the New Testament, it refers to one who not only learns from a teacher but also actively follows and imitates their way of life. Jesus' use of this term implies a deep, transformative relationship where the follower adopts the teacher's values, mission, and lifestyle. The radical demands of Luke 14:26 are therefore the prerequisites for entering into and maintaining such an intimate and committed relationship with Christ.
Verse Breakdown
"If any man come to me"
This opening clause establishes the condition for discipleship—a voluntary act of drawing near to Jesus, implying a readiness to engage with His teachings and person. It signifies an intentional seeking of relationship with Him, which then sets the stage for the subsequent, challenging requirements.
"and hate not his father, and mother, and wife, and children, and brethren, and sisters"
This is the core, shocking statement. As discussed in the key word analysis, "hate" here is a Semitic idiom for "loving less" or "preferring less." It means that one's devotion to Christ must be so absolute and singular that, in comparison, love for even the closest and most sacred familial relationships—father, mother, spouse, children, siblings—must be diminished to the point of appearing as "hate." It is a call for supreme allegiance to Christ above all human bonds.
"yea, and his own life also"
This extends the radical demand beyond external relationships to the very core of one's being. "His own life" (psychē) refers to one's personal desires, ambitions, comforts, safety, and even the instinct for self-preservation. To "hate" one's own life means a willingness to deny oneself, surrender personal autonomy, and even face death, if necessary, for the sake of Christ and His kingdom.
"he cannot be my disciple"
This concluding clause states the absolute consequence. Without this radical reordering of priorities and supreme allegiance, true discipleship is impossible. It is not merely a suggestion but a non-negotiable prerequisite for genuinely following Jesus and participating in His mission.
Literary Devices
The primary literary device employed in Luke 14:26 is Hyperbole. Jesus uses extreme, exaggerated language ("hate not") to emphasize a profound truth: the absolute and unparalleled priority of allegiance to Him. This is a common Semitic idiom, where "to hate" can mean "to love less" or "to prefer one over the other" in a comparative sense, rather than literal animosity. The shock value of this hyperbole is intentional, designed to arrest the listener's attention and underscore the radical nature of the commitment required. Furthermore, the verse functions as a Conditional Statement ("If... then..."), clearly outlining the prerequisite for discipleship. The inclusion of "his own life also" creates a powerful Climax, escalating the demand from external relationships to the innermost self, making the statement even more impactful and challenging.
Theological and Thematic Connections
Luke 14:26 profoundly shapes our understanding of Christian commitment, asserting that the call to discipleship is a call to absolute, unreserved devotion to Jesus Christ. This teaching does not negate the biblical value of family or self-care, but rather places them in their proper subordinate position to the preeminence of Christ. Theological implications include the sovereignty of Christ over all human affections, the costliness of grace, and the radical reorientation of life around God's kingdom. It challenges the notion of a casual or convenient faith, demanding instead a love for Christ so profound that all other loves pale in comparison, ensuring that our ultimate loyalty remains undivided.
Reflection and Application
Luke 14:26 serves as a powerful and enduring challenge for every believer, compelling us to rigorously examine the true object of our ultimate allegiance. It clarifies that discipleship is not merely intellectual assent or a set of moral behaviors, but a radical reordering of our affections and priorities, placing Christ unequivocally at the apex. This doesn't mean we literally abandon or harbor ill will towards our families; rather, it means that when the demands of following Christ conflict with the expectations or desires of our loved ones, or even our own personal comfort and safety, our choice must always be Christ. It calls us to cultivate a love for Jesus so profound and all-consuming that no earthly relationship, no personal ambition, no comfort, and no fear of loss can ever take precedence. This verse invites us to continually surrender our will, our relationships, and our very lives to Him, trusting that in losing ourselves for His sake, we truly find life.
Questions for Reflection
FAQ
Does Jesus literally mean that we should hate our family members?
No, Jesus does not mean that we should literally hate our family members. This statement is a profound example of a Semitic idiom, specifically hyperbole, a common rhetorical device used in ancient Hebrew and Aramaic thought. In this context, "to hate" (Greek: miséō) is used comparatively, meaning "to love less" or "to prefer one over the other." It emphasizes that a disciple's love and allegiance to Jesus Christ must be so supremely absolute that, in comparison, love for even the dearest earthly relationships—father, mother, wife, children, brethren, sisters—and even one's own life, must be secondary, appearing as "hate." This interpretation is supported by parallel passages like Matthew 10:37, which clarifies, "He that loveth father or mother more than me is not worthy of me." The core message is one of supreme devotion and undivided loyalty to Christ.
What does it mean to "hate his own life also" in this verse?
To "hate his own life also" (Greek: psychḗ) extends the radical demand beyond external relationships to one's innermost self. Psychḗ here refers to one's individual soul, personal desires, ambitions, comforts, and even the instinct for self-preservation. Jesus is calling His followers to a profound act of self-denial. It means being willing to surrender one's personal will, comfort, security, and even life itself, if necessary, for the sake of Christ and His kingdom. This is not a call to self-destruction, but to a reorientation of one's entire being, where self-interest is subordinated to the will of God. It implies a readiness to forsake anything that hinders one's devotion to Christ, including personal convenience or safety, echoing Jesus' call to take up one's cross daily and follow Him.
Christ-Centered Fulfillment
Luke 14:26 finds its ultimate Christ-centered fulfillment not merely as a challenging command, but as a reflection of the radical commitment exemplified by Jesus Himself and made possible through His redemptive work. Jesus, the Son of God, perfectly embodied this "hatred" of His own life and familial ties in comparison to His Father's will. He left the glory of heaven, endured rejection by His own people (John 1:11), and ultimately surrendered His very life on the cross, demonstrating the supreme love and obedience to the Father that He now demands of His disciples (Philippians 2:5-8). The "cost" of discipleship articulated in Luke 14:26 is not an arbitrary burden, but an invitation to participate in the very life and mission of Christ, who gave everything. Through His atoning sacrifice, Jesus empowers believers with the Holy Spirit to reorder their affections, enabling them to love Him supremely and to deny themselves, just as He did. Our ability to "hate" our lives in comparison to Christ is a direct result of His "hating" His own life for us, making us His disciples and co-heirs in His kingdom (Romans 8:17).