Luke 14:26

KJV

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.

KJV (with Strong's)

If any {G1536} man come {G2064} to {G4314} me {G3165}, and {G2532} hate {G3404} not {G3756} his {G1438} father {G3962}, and {G2532} mother {G3384}, and {G2532} wife {G1135}, and {G2532} children {G5043}, and {G2532} brethren {G80}, and {G2532} sisters {G79}, yea {G2089}, and {G1161} his own {G1438} life {G5590} also {G2532}, he cannot {G3756}{G1410} be {G1511} my {G3450} disciple {G3101}.

Complete Jewish Bible

“If anyone comes to me and does not hate his father, his mother, his wife, his children, his brothers and his sisters, yes, and his own life besides, he cannot be my talmid.

Berean Standard Bible

“If anyone comes to Me and does not hate his father and mother and wife and children and brothers and sisters—yes, even his own life—he cannot be My disciple.

American Standard Version

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

Commentary

### 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](/luke/14 "Luke 14 - Teachings on Humility and Discipleship"), 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](/luke/14-7-14 "Luke 14:7-14 - Parable of the Wedding Feast")). 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](/luke/14-15-24 "Luke 14:15-24 - Parable of the Great Supper")). 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](/luke/14-28-33 "Luke 14:28-33 - The Cost of Discipleship")), 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](/luke/9-23 "Luke 9:23 - Take Up Your Cross") 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
* **hate (Greek, _miséō_):** From G3404, 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."
* **life (Greek, _psychḗ_):** From G5590, _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.
* **disciple (Greek, _mathētḗs_):** From G3101, _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.

* [Matthew 10:37](/matthew/10-37 "Matthew 10:37 - Loving More Than Christ")
* [Luke 9:23](/luke/9-23 "Luke 9:23 - Taking Up the Cross Daily")
* [Philippians 3:7-8](/philippians/3-7-8 "Philippians 3:7-8 - Paul's Renunciation for Christ")

### 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
* **In what areas of my life do I find myself prioritizing earthly relationships or personal comfort over my commitment to Christ?**
* **How does my understanding of "love less" (as opposed to literal hate) impact my approach to family relationships in the context of my faith?**
* **What practical steps can I take this week to demonstrate a more absolute and undivided allegiance to Jesus in my daily choices?**
* **How does the call to "hate his own life also" challenge my pursuit of self-preservation or personal ambition?**

### FAQ

**Does Jesus literally mean that we should hate our family members?**

Answer: 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](/matthew/10-37 "Matthew 10:37 - Loving More Than Christ"), 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?**

Answer: 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](/luke/9-23 "Luke 9:23 - Take Up Your Cross") 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](/john/1-11 "John 1:11 - He Came to His Own")), 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](/philippians/2-5-8 "Philippians 2:5-8 - Christ's Humility")). 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](/romans/8-17 "Romans 8:17 - Heirs with Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 10:37

He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

John 12:25

He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

Philippians 3:8

Yea doubtless, and I count all things [but] loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may win Christ,

Acts 20:24

But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.

Psalms 73:25

Whom have I in heaven [but thee]? and [there is] none upon earth [that] I desire beside thee.

Psalms 73:26

My flesh and my heart faileth: [but] God [is] the strength of my heart, and my portion for ever.

Revelation 12:11

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.