Cost Of Following Jesus Quotes

Costly grace is the gospel which must be sought again and again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: 'Ye were bought at a price', and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.

Don't follow a defeated foe. Follow Christ. It is costly. You will be an exile in this age. But you will be free.

For those who feel their lives are a grave disappointment to God, it requires enormous trust and reckless, raging confidence to accept that the love of Jesus Christ knows no shadow of alteration or change. When Jesus said, "Come to me, all you who labor and are heavy burdened," He assumed we would grow weary, discouraged, and disheartened along the way. These words are a touching testimony to the genuine humanness of Jesus. He had no romantic notion of the cost of discipleship. He knew that following Him was as unsentimental as duty, as demanding as love.

Cheap grace means grace sold on the market like cheapjacks' wares. The sacraments, the forgiveness of sin, and the consolations of religion are thrown away at cut prices. Grace is represented as the Church's inexhaustible treasury, from which she showers blessings with generous hands, without asking questions or fixing limits. Grace without price; grace without cost! The essence of grace, we suppose, is that the account has been paid in advance; and, because it has been paid, everything can be had for nothing. Since the cost was infinite, the possibilities of using and spending it are infinite. What would grace be if it were not cheap?... Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate. Costly grace is the treasure hidden in the field; for the sake of it a man will go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble; it is the call of Jesus Christ at which the disciple leaves his nets and follows him. Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: "ye were bought at a price," and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.

Christian love draws no distinction between one enemy and another, except that the more bitter our enemy's hatred, the greater his need of love. Be his enmity political or religious, he has nothing to expect from a follower of Jesus but unqualified love. In such love there is not inner discord between the private person and official capacity. In both we are disciples of Christ, or we are not Christians at all.

Following Jesus will cost you something. Following Jesus always costs something.

It never cost a disciple anything to follow Jesus; to talk about cost when you are in love with anyone is an insult.

The road that leads to heaven is risky, lonely, and costly in this world, and few are willing to pay the price. Following Jesus involves losing your life-and finding new life in him. Follow Me, pg. 11

Only the man who follows the command of Jesus single-mindedly, and unresistingly lets his yoke rest upon him, finds his burden easy, and under its gentle pressure receives the power to persevere in the right way. The command of Jesus is hard, unutterably hard, for those who try to resist it. But for those who willingly submit, the yoke is easy, and the burden is light.

Blessed are the merciful, for they shall obtain mercy.' These men without possessions or power, these strangers on Earth, these sinners, these followers of Jesus, have in their life with him renounced their own dignity, for they are merciful. As if their own needs and their own distress were not enough, they take upon themselves the distress and humiliation of others. They have an irresistible love for the down-trodden, the sick, the wretched, the wronged, the outcast and all who are tortured with anxiety. They go out and seek all who are enmeshed in the toils of sin and guilt. No distress is too great, no sin too appalling for their pity. If any man falls into disgrace, the merciful will sacrifice their own honour to shield him, and take his shame upon themselves.

Twas a sheep not a lamb that strayed away In the parable Jesus told, A grown-up sheep that strayed away From the ninety and nine in the fold. And why for the sheep should we seek And earnestly hope and pray? Because there is danger when sheep go wrong; They lead the lambs astray. Lambs will follow the sheep, you know, Wherever the sheep may stray. When sheep go wrong, it won’t take long Til the lambs are as wrong as they. And so with the sheep we earnestly plead For the sake of the lambs today, For when sheep are lost, what a terrible cost The lambs will have to pay!

To be called to a life of extraordinary quality, to live up to it, and yet to be unconscious of it is indeed a narrow way. To confess and testify to the truth as it is in Jesus, and at the same time to love the enemies of that truth, his enemies and ours, and to love them with the infinite love of Jesus Christ, is indeed a narrow way. To believe the promise of Jesus that his followers shall possess the earth, and at the same time to face our enemies unarmed and defenceless, preferring to incur injustice rather than to do wrong ourselves, is indeed a narrow way. To see the weakness and wrong in others, and at the same time refrain from judging them; to deliver the gospel message without casting pearls before swine, is indeed a narrow way. The way is unutterably hard, and at every moment we are in danger of straying from it. If we regard this way as one we follow in obedience to an external command, if we are afraid of ourselves all the time, it is indeed an impossible way. But if we behold Jesus Christ going on before step by step, we shall not go astray.

Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life...Grace is costly because it compels a man to submit to the yoke of Christ and follow him; it is grace because Jesus says: "My yoke is easy and my burden is light.

Jesus doesn't hold back with Nicodemus. Following Jesus would require a commitment that would cost Nicodemus a great deal....In fact, it's true throughout all of Scripture....Following Jesus isn't something you can do at night where no one notices. It's a twenty-four-hour-a-day commitment that will interfere with your life. That's not the small-print--that's a guarantee.

Blessed are they that hunger and thirst after righteousness: for they shall be filled.' Not only do the followers of Jesus renounce their rights, they renounce their own righteousness too. They get no praise for their achievements or sacrifices. They cannot have righteousness except by hungering and thirsting for it (this applies equally to their own righteousness and to the righteousness of God on Earth), always they look forward to the future righteousness of God, but they cannot establish it for themselves. Those who follow Jesus grow hungry and thirsty on the way.

If Christ has been given us, if we are called to his discipleship we are given all things, literally _all_ things. He will see to it that they are added unto us. If we follow Jesus and look only to His righteousness, we are in his hands and under the protection of Him and His Father. And if we are in communion with the Father, nought can harm us. God will help us in the hour of need, and He knows our needs.

How many of us would really leave our families, our jobs, our education, our friends, our connections, our familiar surroundings, and our homes if Jesus asked us to? If He just showed up and said, 'Follow Me'? No explanation. No directions. You could follow Him straight up a hill to be crucified. Maybe He would lead you to another country, and you would never see your family again. Or perhaps you would stay put, but He would ask you to spend your time helping people who will never love you back and never show gratitude for what you gave up. Consider this carefully- have you ever done so? Or was your decision to follow Christ flippant, based solely on feelings and emotion, made without counting the cost?

The call goes forth, and is at once followed by the response of obedience. The response of the disciples is an act of obedience, not a confession of faith in Jesus.

Struggling against the legalism of simple obedience, we end by setting up the most dangerous law of all, the law of the world and the law of grace. In our effort to combat legalism we land ourselves in the worst kind of legalism. The only way of overcoming this legalism is by real obedience to Christ when he calls us to follow him; for in Jesus the law is at once fulfilled and cancelled.

[Jesus] stands between us and God, and for that very reason he stands between us and all other men and things. He is the Mediator, not only between God and man, but between man and man, between man and reality. Since the whole world was created through him and unto him (John 1:3; 1st Cor. 8:6; Heb. 1:2), he is the sole Mediator in the world... The call of Jesus teaches us that our relation to the world has been built on an illusion. All the time we thought we had enjoyed a direct relation with men and things. This is what had hindered us from faith and obedience. Now we learn that in the most intimate relationships of life, in our kinship with father and mother, bothers and sisters, in married love, and in our duty to the community, direct relationships are impossible. Since the coming of Christ, his followers have no more immediate realities of their own, not in their family relationships nor in the ties with their nation nor in the relationships formed in the process of living. Between father and son, husband and wife, the individual and the nation, stands Christ the Mediator, whether they are able to recognize him or not. We cannot establish direct contact outside ourselves except through him, through his word, and through our following of him. To think otherwise is to deceive ourselves. But since we are bound to abhor any deception which hides the truth from our sight, we must of necessity repudiate any direct relationship with the things of this world--and that for the sake of Christ. Wherever a group, be it large or small, prevents us from standing alone before Christ, wherever such a group raises a claim of immediacy it must be hated for the sake of Christ. For every immediacy, whether we realize it or not, means hatred of Christ, and this is especially true where such relationships claim the sanctions of Christian principles.,, There is no way from one person to another. However loving and sympathetic we try to be, however sound our psychology, however frank and open our behavior, we cannot penetrate the incognito of the other man, for there are no direct relationships, not even between soul and soul. Christ stands between us, and we can only get into touch with our neighbors through him. That is why intercession is the most promising way to reach our neighbors, and corporate prayer, offered in the name of Christ, the purest form of fellowship.

When He was challenged by Jesus to accept a life of voluntary poverty, the rich young man knew he was faced with the simple alternative of obedience or disobedience. When Levi was called from the receipt of custom and Peter from his nets, there was no doubt that Jesus meant business. Both of them were to leave everything and follow. Again, when Peter was called to walk on the rolling sea, he had to get up and risk his life. Only one thing was required in each case-to rely on Christ's word, and cling to it as offering greater security than all the securities in the world.

Human intellect plays no role in redemption.

Jesus goes on before to Jerusalem and to the cross, and they are filled with fear and amazement at the road he calls them to follow.

Jesus never concealed the fact that his religion included a demand as well as an offer. Indeed, the demand was as total as the offer was free. If he offered men his salvation, he also demanded their submission. He gave no encouragement whatever to thoughtless applicants for discipleship. He brought no pressure to bear on any inquirer. He sent irresponsible enthusiasts away empty. Luke tells of three men who either volunteered, or were invited, to follow Jesus; but no one passed the Lord’s test. The rich young ruler, too, moral, earnest and attractive, who wanted eternal life on his own terms, went away sorrowful, with his riches intact but with neither life nor Christ as his possession…The Christian landscape is strewn with the wreckage of derelict, half built towers—the ruins of those who began to build and were unable to finish. For thousands of people still ignore Christ’s warning and undertake to follow him without first pausing to reflect on the cost of doing so. The result is the great scandal of Christendom today, so called “nominal Christianity.” In countries to which Christian civilization has spread, large numbers of people have covered themselves with a decent, but thin, veneer of Christianity. They have allowed themselves to become somewhat involved, enough to be respectable but not enough to be uncomfortable. Their religion is a great, soft cushion. It protects them from the hard unpleasantness of life, while changing its place and shape to suit their convenience. No wonder the cynics speak of hypocrites in the church and dismiss religion as escapism…The message of Jesus was very different. He never lowered his standards or modified his conditions to make his call more readily acceptable. He asked his first disciples, and he has asked every disciple since, to give him their thoughtful and total commitment. Nothing less than this will do

In an effort to gain “converts,” Christians often refrain from telling the full story. We want people to follow, so like cheap salesmen, we share the benefits without explaining the cost. We tell them about Jesus’ promises of life and forgiveness, but we don’t mention His calls for repentance and obedience. We avoid His promise that we will experience persecution. When we do this, we cheapen the gospel.

The new situation must be created, in which it is possible to believe on Jesus as God incarnate; that is the impossible situation in which everything is staked solely on the word of Jesus. Peter had to leave the ship and risk his life on the sea, in order to learn both his own weakness and the almighty power of his Lord. If Peter had not taken the risk, he would never have learnt the meaning of faith. Before he can believe, the utterly impossible and ethically irresponsible situation on the waves of the sea must be displayed. The road to faith passes through obedience to the call of Jesus. Unless a definite step is demanded, the call vanishes into thin air, and if men imagine that they can follow Jesus without taking this step, they are deluding themselves like fanatics.

And in the Incarnation the whole human race recovers the dignity of the image of God. Henceforth, any attack even on the least of men is an attack on Christ, who took the form of man, and in his own Person restored the image of God in all that bears a human form. Through fellowship and communion with the incarnate Lord, we recover our true humanity, and at the same time we are delivered from that individualism which is the consequence of sin, and retrieve our solidarity with the whole human race. By being partakers of Christ incarnate, we are partakers in the whole humanity which he bore. We now know that we have been taken up and borne in the humanity of Jesus, and therefore that new nature we now enjoy means that we too must bear the sins and sorrows of others. The incarnate Lord makes his followers the brothers of all mankind.

The message of the cross is not about felt needs. It is not about Jesus loving you so much He wants to make you happy. It is about rescuing you from damnation, because that is the sentence that rests upon the head of every human being. And so the gospel is an offense every way you look at it. There’s nothing about the cross that fits in comfortably with how man views himself.

Perhaps the dominant myth in the evangelical church today is that the success of Christianity depends on how popular it is, and that the kingdom of God and the glory of Christ somehow advance on the back of public favor.

True Christianity is not defined on the basis of external moralism, religious traditionalism, or partisan politics, but on the basis of a personal love for Jesus Christ and a desire to follow Him no matter what the cost (John 14:15).

The High Cost of Servanthood Jesus warned, however, that this life of servanthood is not lived without cost. He said, "The servant is not greater than his Lord" (John 13:16) and, if the persecuted and hated Him, we can expect no better treatment. In 2 Timothy 3:12 Paul wrote, " All that will live godly in Christ Jesus shall suffer persectution," so this is also the cost we as servants must be willing to pay. This is so difficult for us to accept in our world of man-pleasing, "I'm OK, you're OK" Christianity. No one wants to be disliked, hated or misunderstood---especially by family, friends and loved ones. But this of often exactly the price to be paid by anyone seriously wanting to follow Jesus into a life of servanthood.

It is the same for us all - 'whoever'. I am to deny myself, take up my cross and follow him. Every Christian is called to costly sacrifice. Denying yourself does not mean tweaking your behaviour here and there. It is saying 'no' to your deepest sense of who you are, for the sake of Christ. To take up a cross is to declare your life (as you have known it) forfeit. It is laying down your life for the very reason that your life, it turns out, is not yours at all. It belongs to Jesus. He made it. And through his death he has bought it. Ever since I have been open about my own experiences with homosexuality, a number of Christians have said something like this: 'the gospel must be harder for you than it is for me', as though I have more to give up than they do. But the fact is that the gospel demands everything out of all of us. If someone thinks the gospel has somehow slotted into their life quite easily, without causing any major adjustments to their lifestyle or aspirations, it is likely that they have not really started following Jesus at all.

The call of Jesus teaches us that our relation to the world has been built on an illusion. All the time we thought was had enjoyed a direct relation with men and things. This is what had hindered us from faith and obedience. Now we learn that in the most intimate relationships of life, in our kinship with father and mother, brothers and sisters, in married love, and in our duty to the community, direct relationships are impossible. Since the coming of Christ, his followers have no more immediate realities of their own, not in their family relationships nor in the ties with their nation nor in the relationships formed in the process of living. Between father and son, husband and wife, the individual and the nation, stands Christ the Mediator, whether they are able to recognize him or not. We cannot establish direct contact outside ourselves except through him, through his word, and through our following of him. To think otherwise is to deceive ourselves.

To follow Jesus is to pay the cost of discipleship, and then to die to ourselves, to our own interests, our own agendas and reputations. It is to pick up our crosses and count the cost of losing all that contradicts his will and his way—including our reputations before the world, and our standing with the people and in the communities that we once held dear. It is to live before one audience, the audience of One, and therefore to die to all other conflicting opinions and assessments. There is no room here for such contemporary ideas as the looking-glass self, and no consideration here for trivial contemporary obsessions such as one’s legacy.

This is typical of defectors. They look at Jesus as the one who’s going to solve their daily dilemmas, fix their lives, meet their needs and desires, and make them rich. Try to sell the gospel on that basis, and people will come to you for all the wrong reasons. You cannot call people to Christ because it’s the thing to do and everybody’s doing it. You can’t call people to Christ to get swell miracles or have their lives straightened out. This is the lie of the health-wealth-prosperity gospel and the felt-needs gospel, and all it does is draw people in who soon become disillusioned. As Jesus said in John 18:36, “My kingdom is not of this world.

All that the follower of Jesus has to do is to make sure that his obedience, following and love are entirely spontaneous and unpremeditated. If you do good, you must not let your left hand know what your right hand is doing, you must be quite unconscious of it. Otherwise you are simply displaying your own virtue, and not that which has its source in Jesus Christ. Christ's virtue, the virtue of discipleship, can only be accomplished so long as you are entirely unconscious of what you are doing. The genuine work of love is always a hidden work. Take heed therefore that you know it not, for only so is it the goodness of God. If we want to know our own goodness or love, it has already ceased to be love. We must be unaware even of our love for our enemies. After all, when we love them they are no longer our enemies. This voluntary blindness in the Christan (which is really sight illuminated by Christ) is his certainty, and the fact that his life is hidden from his sight is the ground of his assurance.

To follow Jesus means self-renunciation and absolute adherence to him, and therefore a will dominated by lust can never be allowed to do what it likes.

All that the follower of Jesus has to do is to make sure that his obedience, following and love are entirely spontaneous and unpremeditated.

[Jesus] asked [His followers] to count the cost carefully, lest they should turn back when they met with suffering and privation. He told His followers that the world would hate them.

The gospel confronts man and exposes him for what he really is. It ignores the disappointment that he feels. It offers him no relief from the struggles of being human. Rather it goes to the profound and eternal issue of the fact that he is damned and desperately needs to be rescued. Only death can accomplish rescue, but God, in His mercy, has provided a Substitute.

The other wives and I talked together one night about the possibility of becoming widows. What would we do? God gave us peace of heart, and confidence that whatever might happen, His Word would hold. We knew that 'when He Putteth forth His sheep, He goeth before them.' God's leading was unmistakable up to this point. Each of us knew when we married our husbands that there would never be any question about who came first -- God and His work held held first place in each life. It was the condition of true discipleship; it became devastatingly meaningful now. It was a time for soul-searching, a time for counting the possible cost. Was it the thrill of adventure that drew our husbands on? No. Their letters and journals make it abundantly clear that these men did not go out as some men go out to shoot a lion or climb a mountain. Their compulsion was from a different source. Each had made a personal transaction with God, recognising that he belonged to God, first of all by creation, and secondly by redemption through the death of His Son, Jesus Christ. This double claim on his life settled once and for all the question of allegiance. It was not a matter of striving to follow the example of a great Teacher. To conform to the perfect life of Jesus was impossible for a human being. To these men, Jesus Christ was God, and had actually taken upon Himself human form, in order that He might die, and, by His death, provide not only escape from the punishment which their sin merited, but also a new kind of life, eternal both in length and in quality. This meant simply that Christ was to be obeyed, and more than that, that. He would provide the power to obey

Christ took upon himself this human form of ours. He became Man even as we are men. In his humanity and his lowliness we recognize our own form. He has become like a man, so that men should be like him. And in the Incarnation the whole human race recovers the dignity of the image of God. Henceforth, any attack on the least of men is an attack on Christ, who took the form of man, and in his own Person restored the image of God in all that bears a human form. Through fellowship and communion with the incarnate Lord, we recover our true humanity, and at the same time we are delivered from that individualism which is the consequence of sin, and retrieve our solidarity with the whole human race. By being partakers of Christ incarnate, we are partakers in the whole humanity which he bore. We now know that we have been taken up and borne in the humanity of Jesus, and therefore that new nature we now enjoy means that we too must bear the sins and sorrows of others. The incarnate Lord makes his followers the brothers of all mankind. The “philanthropy” of God (Titus 3:4) revealed in the Incarnation is the ground of Christian love towards all on earth that bears the name of man. The form of Christ incarnate makes the Church into the Body of Christ. All the sorrows of mankind fall upon that form, and only through that form can they be borne.

The truth divides people. The more fundamental the truth, the deeper and wider the division. The goal of Christian preaching—the goal of presenting the gospel, the goal of the church—is not just to open the door so wide that we can suck everybody in and make them feel comfortable. The goal is to preach the truth to as many people as possible, so that we can sort out the true from the false.

This is the problem. An unconverted person may have great reasoning power and intellect, but when it comes to spiritual reality and the life of God and eternity, he makes no contribution. Whether it’s Athens or Rome, whether it’s Cambridge, Oxford, Harvard, Stanford, Yale, or Princeton, or wherever else, all the collected wisdom that is outside the Scripture adds up to nothing but foolishness.

The Call to Discipleship And as he passed by he saw Levi, the son of Alpæus, sitting at the place of toll, and he saith unto him, Follow me. And he arose and followed him. (Mark 2.14) THE CALL goes forth, and is at once followed by the response of obedience. The response of the disciples is an act of obedience, not a confession of faith in Jesus. How could the call immediately evoke obedience?

I hate the churches of the world, however, that have become havens for heretics. I resent a TV church that, in many cases, has become a den of thieves. I would love to see the divine Lord take a whip and have at it in the religion of our time. I sometimes pray imprecatory psalms directly on the heads of certain people. But mostly, I pray for the kingdom to come. Mostly I pray for the gospel to penetrate the hearts of the lost. I understand why John Knox said, “Give me Scotland or I die. What else do I live for?” I understand why pioneer missionary Henry Martyn ran out of a Hindu temple exclaiming, “I cannot endure existence if Jesus is to be so dishonored!

Some people are just die-hard critics. You can’t avoid them, and you can’t win them over, whether you try to spin the gospel to suit their tastes or you tell the truth and hope God will work in their hearts. They’re not even looking for the truth. They just want to find everything wrong with Christ and Christianity, which is a tragic response. In the end, the truth will be justified by what it produces. And they may not know the truth until it’s too late.

The bottom line is this: looking beyond all of your false assurance, religious activity, or fair exchanges, do you live with a desire for obedience to the Word of God? Is that the goal you’re striving for—not for the perfection of your life (which comes only in heaven)? And when you disobey it, as we all do daily, do you have a sense of conviction and remorse that draws you to confess it to God? If that isn’t there, it’s a fair question whether you’re a Christian.

It is now time for us to ask the personal question put to Jesus Christ by Saul of Tarsus on the Damascus road, ‘What shall I do Lord?’ or the similar question asked by the Philippian jailer, ’What must I do to be saved?’ Clearly we must do something. Christianity is no mere passive acquiescence in a series of propositions, however true. We may believe in the deity and the salvation of Christ, and acknowledge ourselves to be sinners in need of his salvation, but this does not make us Christians. We have to make a personal response to Jesus Christ, committing ourselves unreservedly to him as our Savior and Lord … At its simplest Christ’s call was “Follow me.” He asked men and women for their personal allegiance. He invited them to learn from him, to obey his words and to identify themselves with his cause … Now there can be no following without a previous forsaking. To follow Christ is to renounce all lesser loyalties … let me be more explicit about the forsaking which cannot be separated from the following of Jesus Christ. First, there must be a renunciation of sin. This, in a word, is repentance. It is the first part of Christian conversion. It can in no circumstances be bypassed. Repentance and faith belong together. We cannot follow Christ without forsaking sin … Repentance is a definite turn from every thought, word, deed, and habit which is known to be wrong … There can be no compromise here. There may be sins in our lives which we do not think we could ever renounce, but we must be willing to let them go as we cry to God for deliverance from them. If you are in doubt regarding what is right and what is wrong, do not be too greatly influenced by the customs and conventions of Christians you may know. Go by the clear teaching of the Bible and by the prompting of your conscience, and Christ will gradually lead you further along the path of righteousness. When he puts his finger on anything, give it up. It may be some association or recreation, some literature we read, or some attitude of pride, jealousy or resentment, or an unforgiving spirit. Jesus told his followers to pluck out their eye and cut off their hand or foot if it caused them to sin. We are not to obey this with dead literalism, of course, and mutilate our bodies. It is a figure of speech for dealing ruthlessly with the avenues along which temptation comes to us.

Paul knew what he was talking about when he called Christians “earthen vessels.” We’re baked clay. We’re privy pots. The advance of the gospel will never occur on account of us. This helps explain why God chose none of the early preachers among the apostles because of his superior intellect, position, or prominence. As I wrote in my book Twelve Ordinary Men, these twelve were so ordinary it defies all human logic: not one teacher, not one priest, not one rabbi, not one scribe, not one Pharisee, not one Sadducee, not even a synagogue ruler—nobody from the elite. Half of them or so were fishermen, and the rest were common laborers. One, Simon the Zealot, was a terrorist, a member of a group who went around with daggers in their cloaks, trying to stab Romans. Then there was Judas, the loser of all losers. What was the Lord doing? He picked people with absolutely no influence. None of the great intellects from Egypt, Greece, Rome, or Israel was among the apostles. During the New Testament time, the greatest scholars were very likely in Egypt. The most distinguished philosophers were in Athens. The powerful were in Rome. The biblical scholars were in Jerusalem. God disdained all of them and picked clay pots instead.

Grace is costly because it calls us through our person to the person of Jesus Christ. And when we follow the person of Jesus Christ, when we follow his call through our person, we're sent to act for the concrete person of our neighbor in the world.

Probably nothing is more true of sinners today than that they think they are free. They see Christianity as some kind of bondage. It is all about rights: “No one is going to infringe on my rights. I can be what I want to be. I’m free to be myself.” You hear that inane statement again and again. Such people are not free. The Bible defines them as prisoners. Sin has indebted them to God, and it’s a debt they cannot pay. They are in bondage, and they are awaiting eternal death. According to Hebrews 2:15, Satan wields the power of death and holds captive “those who through fear of death [are] all their lifetime subject to bondage.” They are the children of wrath; Ephesians 2:2 calls them “sons of disobedience” who are under the power of, and in bondage to, their own sin. The divine sentence on them is incarceration for eternity in hell, where they will never die. The real Sovereign over them, the real Judge who has imprisoned them, called them guilty, and sentenced them to death, is God Himself. It is God who destroys both soul and body in hell. The sinner is a prisoner of Satan and sin, but more than that, he’s a prisoner of God, the eternal Executioner, who is holding him accountable and has him awaiting a horrific, unending death.

...do we realize that this cheap grace has turned back upon us like a boomerang? The price we are having to pay today in the shape of the collapse of the organized Church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard. Where were those truths which impelled the early Church to institute the catechumenate, which enabled a strict watch to be kept over the frontier between the Church and the world, and afforded adequate protection for costly grace? What had happened to all those warnings of Luther's against preaching the gospel in such a manner as to make men rest secure in their ungodly living? Was there ever a more terrible or disastrous instance of the Christianizing of the world than this? What are those three thousand Saxons put to death by Charlemagne compared with the millions of spiritual corpses in our country today? With us it has been abundantly proved that the sins of the fathers are visited upon the children unto the third and fourth generations. Cheap grace has turned out to be utterly merciless to our Evangelical church.

Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: ‘ye were bought at a price’, and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.

C. S. Lewis, who called pride “the great sin,” and “spiritual cancer,” wrote: It is Pride which has been the chief cause of misery in every nation and every family since the world began . . . Pride always means enmity—it is enmity. And not only enmity between man and man, but enmity to God. In God you come up against something which is in every respect immeasurably superior to yourself. Unless you know God as that—and therefore know yourself as nothing in comparison—you do not know God at all. As long as you are proud you cannot know God. A proud man is always looking down on things and people: and, of course, as long as you are looking down, you cannot see something that is above you. That raises a terrible question. How is it that people who are quite obviously eaten up with Pride can say they believe in God and appear to themselves very religious? I am afraid it means they are worshipping an imaginary God.1

Whatever relational cost our discipleship may incur, however much family we may lose in the course of following Christ, Jesus is saying that even in this life it will be worth it. Following him means an abundance of spiritual family. Nature may have given us only one mother and one father; the gospel gives us far more.

The Pharisees weren’t teachable; you couldn’t tell them anything. So many people are like that; they profess Christ but don’t want to hear all that true Christianity demands. The call to self-denial, they reject. They hold high their own ideas, goals, and designs. They want to go their way, and when you try to teach the right way instead, they don’t want to hear it. It’s not because they’re unteachable Christians; it’s because they’re sham Christians. The one who digs deep empties himself of self-righteousness and self-sufficiency, casts aside his own visions and experiences, and builds on the Word of God for God’s glory and not his own.

Don’t believe anyone who says it’s easy to become a Christian. Salvation for sinners cost God His own Son; it cost God’s Son His life, and it’ll cost you the same thing. Salvation isn’t the result of an intellectual exercise. It comes from a life lived in obedience and service to Christ as revealed in the Scripture; it’s the fruit of actions, not intentions. There’s no room for passive spectators: words without actions are empty and futile. Remember that what John saw in his vision of judgment was a Book of Life, not a Book of Words or Book of Intellectual Musings. The life we live, not the words we speak, determines our eternal destiny.

When we choose to follow the way of Jesus, we will sometimes find ourselves in situations where we have to choose between silence and integrity. Our silence may keep the peace and protect us from the consequences of offending those in power over us, but we will lose part of ourselves. Standing against injustice and the abuse of power demands courage. It will often cost us dearly, but it will also demonstrate our integrity and our commitment to God’s alternative way of living. If we answer God’s call to participate in God’s plan, we will have to prepare ourselves for these conflicts and learn to experience God’s life and grace in the midst of them.

This is an age-old fantasy. I remember reading a quote from the apologist Edward John Carnell in Ian Murray’s biography of the Welsh preacher David Martyn Lloyd-Jones. During the formative years of Fuller Theological Seminary, Carnell said regarding evangelicalism, “We need prestige desperately.” Christians have worked hard to position themselves in places of power within the culture. They seek influence academically, politically, economically, athletically, socially, theatrically, religiously, and every other way, in hopes of gaining mass media exposure. But then when they get that exposure—sometimes through mass media, sometimes in a very broad-minded church environment—they present a reinvented designer pop gospel that subtly removes all of the offense of the gospel and beckons people into the kingdom along an easy path. They do away with all that hard-to-believe stuff about self-sacrifice, hating your family, and so forth. The illusion is that we can preach our message more effectively from lofty perches of cultural power and influence, and once we’ve got everybody’s attention, we can lead more people to Christ by taking out the sting of the gospel and nurturing a user-friendly message. But to get to these lofty perches, “Christian” public figures water down and compromise the truth; then, to stay up there, they cave in to pressure to perpetuate false teaching so their audience will stay loyal.

We shouldn’t expect popularity. What should we expect? Paul gave us the list: affliction, crushing, persecution, being knocked flat, and always carrying about in the body the dying of Jesus. That doesn’t describe some mystical asceticism; it simply means that He was always on the brink of death, always ready to die, always being pursued by some who were plotting death. He knew that every day He awakened could be the day He died. Death was working in Him as a daily experience, a constant anticipation. In His mind, He had to live daily through His own funeral because He could die any time. Yet this great truth never changed: “I believed and therefore I spoke.” That’s it, Christian. You believe, and you speak.

And what does the text inform us about the content of discipleship? Follow me, run along behind me! That is all. To follow in his steps is something which is void of all content. It gives us no intelligible programme for a way of life, no goal or ideal to strive after. It is not a cause which human calculation might deem worthy of our devotion, even the devotion of ourselves. What happens? At the call, Levi leaves all that he has--but not because he thinks that he might be doing something worth while, but simply for the sake of the call. Otherwise he cannot follow in the steps of Jesus. This act on Levi's part has not the slightest value in itself, it is quite devoid of significance and unworthy of consideration. This disciple simply burns his boats and goes ahead. He is called out, and has to forsake his old life in order that he may "exist" in the strictest sense of the word. The old life is left behind, and completely surrendered. The disciple is dragged out of his relative security into a life of absolute insecurity (that is, in truth, into the absolute security and safety of the fellowship of Jesus), from a life which is observable and calculable (it is, in fact, quite incalculable) into a life where everything is unobservable and fortuitous (that is, into one which is necessary and calculable), out of the realm of finite (which is in truth the infinite) into the realm of infinite possibilities (which is the one liberating reality). Again it is no universal law. Rather is it the exact opposite of all legality. It is nothing else than bondage to Jesus Christ alone, completely breaking through every programme, every ideal, every set of laws. No other significance is possible, since Jesus is the only significance. Beside Jesus nothing has any significance. He alone matters.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Almost no one tolerates the exclusivity and supremacy of Christ these days, even some who profess to be Christians. The message of the cross is not politically correct—it’s the singularity of the gospel, on top of everything else, that bothers people. Can you imagine for a moment what might happen if a celebrity or political leader just said, “I’m a Christian and if you’re not, you’re going to hell”? Yikes! And then imagine if he said, “All the Muslims, Hindus, Buddhists, and all the people who believe they can earn salvation, whether liberal Protestants or Roman Catholics, and all the Mormons and Jehovah’s Witnesses—you’re all going to eternal hell. But I care about you so much, I want to give you the gospel of Jesus Christ, because it is far more important than wars in the Middle East, terrorism, or any domestic policy.” You can’t be faithful and popular, so take your pick.

This is why Jesus told people to count the cost of following Him. When great crowds would gather to see and hear Him, He knew that many were there for the show. They didn’t want to hear Jesus say, “deny yourself, take up your cross and follow me.” Many were not ready for Jesus to tell them that unless they were willing to give up everything they had, they were not worthy to be His disciples (Luke 14:33). Jesus wanted everyone to re-think their enthusiasm for Him.

This is one of the most serious problems with seeker-sensitive churches. I was talking to a pastor at a seeker-friendly church not long ago about his idea that prospective Christians needed to “feel welcome” and “accepted” before anything else: no “threats,” no “judgmental baggage.” I asked, “If you had a person living in sin come to your church, would you confront him?” He furrowed his brow and shook his head disapprovingly. “Oh, no! We’d want him to feel loved and welcome.” My eyes widened. “How long would it be before you would actually say something about that?” “Maybe a year and a half, two years,” he said, smiling. “Because then he would really feel a part of things.” That was shocking to me. Is there some virtue in leaving a man in his sin for the sake of feeling accepted? “Well, that’s the difference between your church and our church,” I said finally. “Openly practicing sinners come to our church, and they either get saved or they don’t come back.

Both Jew and Gentile enjoyed complexities, especially the Greeks with their philosophical systems. They loved mental gymnastics and intellectual labyrinths. They believed the truth was knowable, but only to those with elevated minds. This system later became known as gnosticism, a belief that certain people, by virtue of their enhanced reasoning powers, could move beyond the hoi polloi and ascend to the level of enlightenment. At the time of Paul, we can trace at least fifty different philosophies rattling around in the Roman and Greek world. And the gospel came along and said, “None of it matters. We’ll destroy it all. Take all the wisdom of the wise, get the best, get the elite, the most educated, the most capable, the smartest, the most clever, the best at rhetoric, oratory, logic; get all the wise, all the scribes, the legal experts, the great debaters, and they’re all going to be designated fools.” The gospel says they are all foolish. Paul’s quotation of Isaiah 29:14 in verse 19, “I will destroy the wisdom of the wise,” had to be an offensive statement to his audience.

[a St. Luke 14:26.] Of course, the term 'hate' does not imply hatred of parents or relatives, or of life, in the ordinary sense. But it points to this, that, as outward separation, consequent upon men's antagonism to Christ, was before them in the near future, so, in the present, inward separation, a renunciation in mind and heart, preparatory to that outwardly, was absolutely necessary. And this immediate call was illustrated in twofold manner. A man who was about to begin building a tower, must count the cost of his undertaking. [b vv. 28-30.] It was not enough that he was prepared to defray the expense of the foundations; he must look to the cost of the whole. So must they, in becoming disciples, look not on what was involved in the present following of Christ, but remember the cost of the final acknowledgement of Jesus. Again, if a king went to war, common prudence would lead him to consider whether his forces were equal to the great contest before him; else it were far better to withdraw in time, even though it involved humiliation, from what, in view of his weakness, would end in miserable defeat. [c vv. 31, 32.] So, and much more, must the intending disciple make complete inward surrender of all, deliberately counting the cost, and, in view of the coming trial, ask himself whether he had, indeed, sufficient inward strength, the force of love to Christ, to conquer. And thus discipleship, then, and, in measure, to all time, involves the necessity of complete inward surrender of everything for the love of Christ, so that if, and when, the time of outward trial comes, we may be prepared to conquer in the fight. [d ver. 33.] He fights well, who has first fought and conquered within.

When the world is hostile and persecuting, when the world moves against him and ostracizes or alienates him, a true disciple is not afraid, because he has utterly and totally given himself over to the lordship of Christ, confident in His care no matter what, even against the hostility of the world. Another characteristic of discipleship is that a true disciple is loyal to his Lord. In verse 32 Jesus told us, “Therefore whoever confesses Me before men, him I will also confess before My Father who is in heaven.” When the heat is on, when the pressure and the persecution are bearing down and the world is attacking, the true believer will openly confess Christ. He won’t bail out. He won’t deny his faith. He won’t recant. He’ll stand up and proclaim Christ, no matter what the circumstances. He’ll go to prison and even face execution before he will deny his Lord. Someone will say, “What about Peter? He was a real disciple, but he denied his Lord.” It’s true. He did. But it was before the Holy Spirit came to live in him. After that, he never again was disloyal. He died for being loyal to Christ: crucified upside down, as he requested, because he said he was not worthy to die like his Lord. Such loyalty marks the ones whom Christ will confess belong to Him.

When you eagerly give your life in submission to the Lord, He takes over and everything begins to unfold, and from there on He begins to empower and change you. C. S. Lewis has a marvelous illustration of this: When I was a child I often had a toothache, and I knew that if I went to my mother she would give me something which would deaden the pain for that night and let me get sleep. But I did not go to my mother—at least, not till the pain became very bad. And the reason I did not go was this. I did not doubt she would give me the aspirin; but I knew she would also do something else. I knew she would take me to the dentist next morning. I could not get what I wanted out of her without getting something more, which I did not want. I wanted immediate relief from pain; but I could not get it without having my teeth set permanently right. And I knew those dentists; I knew they started fiddling about with all sorts of other teeth which had not yet begun to ache. They would not let sleeping dogs lie.3 Our Lord is like that dentist. If you give Him one problem to fix, He’ll fix them all. That’s why He warned people to count the cost before becoming Christians. He will make you perfect—nothing less. That process begins the moment you trust Him and continues until the moment you arrive in heaven and are instantly glorified. When you put yourself in His hands, that’s what you’re in for, whatever it takes.

If Jesus were in charge of an average congregation I figure there would be about four people left there on Sunday mornings, and chances are those four would be fooling themselves. Jesus would greet newcomers by saying, "Are you absolutely sure you want to follow this way of life? It will take everything you have. It has to come before everything else that matters to you. Plenty of people have launched out on it without counting the cost, and as you can see they are not here anymore. 'Ihe other thing is, if you succeed-if you really do follow me-it will probably get you killed. Why don't you go home and think it over? I would hate for you to get in over your head:' lie is the complete opposite of the good parish minister.

You’ve probably had a similar experience with someone you know. I’ve already recounted the stories of three of my closest friends—one in high school, one in college, and one in seminary—who seemed so dedicated to serving the Lord, and yet all of them eventually turned their backs on Him. One became a dope-smoking rock-concert promoter, and another became a Buddhist. These were not casual acquaintances, but friends at a very close level. I was sure they shared my passion for the true gospel as much as they shared my love for sports. These three young men proved to me that you can profess Christ and not know Him. You can think you’re a Christian and later see clearly that you’re not; you can certainly deceive other people. Seeing these seemingly intelligent, dedicated, strong Christians abandon their beliefs forced me to think about who is really a Christian and what being a Christian really means. Their actions portrayed them as fellow soldiers of Christ, but in the end their hearts exposed them as traitors. Spiritual defectors are an integral part of the story of Christianity, both past and present. They’re in your life and mine, just as they were in Jesus’ life. They shouldn’t surprise you, defeat you, disappoint you, or cause you to despair. Jesus’ insights on spiritual defectors in John 6, and the reaction to His teaching about the issue, give us one of the most compelling and enlightening stories of His ministry. It’s worth considering closely.

He actually does the opposite. He says, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.”1 If Jesus wanted to grow a church, didn’t he know telling people they need to daily pick up an instrument of torture, death, and shame wasn’t the way to do it? Jesus opposed the pharisaical legalism of his time, but he also opposed the watered-down, flimsy, cultural religion. He was essentially saying, “I know my miracles are awesome. I know I have immense power. But don’t follow me for the wrong reason. The cost is high. The road to follow me is tough, it’s painful, it hurts, and you might even face death, but I promise there is joy on the other side. Do you want in?

Blessed are they who already stand at the end of the path on which we wish to embark and perceive with amazement what really seems inconceivable: that grace is costly, precisely because it is pure grace, because it is God’s grace in Jesus Christ. [41] Blessed are they who by simply following Jesus Christ are overcome by this grace, so that with humble spirit they may praise the grace of Christ which alone is effective. Blessed are they who , in the knowledge of such grace, can live in the world without losing themselves in it. In following Christ their heavenly home has become so certain that they are truly free for life in this world. Blessed are they for whom following Jesus Christ means nothing other than living from grace and for whom grace means following Christ. Blessed are they who in this sense have become Christians, for whom the word of grace has been merciful.

Plenty of tolerant people out there say, “Okay, you’re into this cross thing, and Jesus being crucified, and that’s your truth. Good for you—we are an inclusive people. You’re welcome to your foolish view of religion, your foolish perspective, your simple, silly story of a crucified Jew, and that’s fine if that’s your truth. But that’s not our truth.” Well, here’s the rub: It is your truth. It’s everybody’s truth. It’s the only truth. The power of the crucified Christ is the only power of God by which He saves. Salvation comes only through a belief in that gospel, the gospel of Jesus. No gospel, no salvation. The absolute exclusivity of it has always been a shameful, embarrassing, inconvenient message to worldly-wise sinners, but the truth is nonnegotiable. Other religions are not truth and lead only to eternal damnation. Islam is a damning system. Buddhism is a damning system. Hinduism is a damning system. Simply not believing the gospel is itself enough to damn a person. People in false religions do not worship the true God by another name, as some suggest. They unwittingly worship Satan’s demons. Here is what the Bible says: “The things which the Gentiles sacrifice they sacrifice to demons and not to God” (1 Cor. 10:20). Even so, a book called The Christ of Hinduism actually exists, and it argues that Hinduism’s symbols and doctrines contain the Christian message. But there is no Christ of Hinduism, nor has the true God any part in Hinduism. Christ is the only way to the one true God, and biblical Christianity is the only way to the one true Christ. Misguided people who recognize any other god and engage in any other religion are not worshipping and sacrificing to God, but to demons. I didn’t make this up. This isn’t my theology. This is Christianity 101.

Theodore Roosevelt once said, “There has never yet been a man who led a life of ease, whose name is worth remembering. Certainly when the Lord calls us to be His disciples, He does not call us to a life of ease. A missionary whose story has influenced my life greatly is a man mentioned earlier named Henry Martyn. After a long and difficult life of Christian service in India, he announced he was going to go to Persia (modern Iran), because God had laid it upon his heart to translate the New Testament and the Psalms into the Persian language. By then he was an old man. People told him that if he stayed in India, he would die from the heat, and that Persia was hotter than India. But he went nonetheless. There he studied the Persian language and then translated the entire New Testament and Psalms in nine months. Then he learned that he couldn’t print or circulate them until he received the Shah’s permission. He traveled six hundred miles to Tehran; there he was denied permission to see the Shah. He turned around and made a four-hundred-mile trip to find the British ambassador, who gave him the proper letters of introduction and sent him the four hundred miles back to Tehran. This was in 1812, and Martyn made the whole trip on the back of a mule, traveling at night and resting by day, protected from the sweltering desert sun by nothing but a strip of canvas. He finally arrived back in Tehran, was received by the Shah, and secured permission for the Scriptures to be printed and circulated in Persia. Ten days later he died. But shortly before his death, he had written this statement in his diary: “I sat in the orchard, and thought, with sweet comfort and peace, of my God; in solitude my Company, my Friend, and Comforter.” He certainly did not live a life of ease, but it was a life worth remembering. And he’s one of many God used to turn redemptive history.

Jesus’ mood is determined and decisive: He is on the way to Jerusalem, and He wants followers who can count the cost. The three different levels of commitment shown in people He met expose the ways many Christians relate to their discipleship today. The first man made a grand, pious commitment that went no deeper than words. He promised to follow the Master wherever He went. Jesus challenged the man to count the cost. So often we come to Christ to receive what we want to solve problems or gain inspiration for our challenges. He gives both with abundance, but then calls us into a ministry of concern and caring. We are to do for others what He has done for us. Loving and forgiving are not always easy. The second man had unfinished business from the past. He wanted to follow Christ, but a secondary loyalty kept him tied to the past. In substance, Christ said, “Forget the past; follow Me!” The third person wanted to say goodbye to his family. Jesus stresses the urgency of our commitment. Our commitment must be unreserved to seek first His kingdom. Are there entangling loyalties you have brought into the Christian life that make it difficult to give your whole mind and heart and will to Christ?

When the Bible speaks of following Jesus, it is proclaiming a discipleship which will liberate mankind from all man-made dogmas, from every burden and oppression, from every anxiety and torture which afflicts the conscience. If they follow Jesus, men escape from the hard yoke of their own laws, and submit to the kindly yoke of Jesus Christ. But does this mean that we ignore the seriousness of his commands? Far from it. We can only achieve perfect liberty and enjoy fellowship with Jesus when his command, his call to absolute discipleship, is appreciated in its entirety. Only the man who follows the command of Jesus single-mindedly, and unresistingly lets his yoke rest upon him, finds his burden easy, and under its gentle pressure receives the power to persevere in the right way. The command of Jesus is hard, unutterably hard, for those who try to resist it. But for those who willingly submit, the yoke is easy, and the burden is light. “His commandments are not grievous” (I John 5.3). The commandment of Jesus is not a sort of spiritual shock treatment. Jesus asks nothing of us without giving us the strength to perform it. His commandment never seeks to destroy life, but to foster, strengthen and heal it.

we will not manipulate people to get the desired superficial results, because we know, as 2 Corinthians 4:3-4 affirms, that “even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.” The problem is not the seed, it’s the soil. It’s the unreceptive, barren condition of the human heart. Paul said he would not use words and techniques that manipulated the results, because he understood that when people don’t believe, it is because they are in the condition of spiritual deadness. They are perishing and blind, thanks to Satan. If our gospel is veiled to someone, it is veiled because that person, like all sinners, is unable to understand. Changing the message, manipulating the emotions or the will, is useless, since no one can believe unless God grants him understanding. Nothing is wrong with the message. Nothing can be. It is God’s Word! How could we be so brash as to change it? If they don’t hear the truth, cool music won’t help. If they don’t see the light, Power-Point won’t help. If they don’t like the message, drama and video won’t help. They’re blind and dead. Our task is to go on preaching not ourselves, not our manipulated message, but repentance and submission to Christ Jesus as Lord. The message never changes. We may be nothing more than baked dirt, but we carry a supernatural message of everlasting life that we will not surrender.

In the words of Barbara Rossing and John Yoder, borrowing an image from the book of Revelation, the contrast between the “power over” kingdom of the world and the “power under” kingdom of God is “Lion power” versus “Lamb power.” The kingdom of God advances by people lovingly placing themselves under others, in service to others, at cost to themselves. This “coming under” doesn’t mean that followers of Jesus conform to other people’s wishes, but it does mean that we always interact with others with their best interests in mind. Following the example of Christ, and in stark contrast to the modus operandi of the world, we are to do “nothing from selfish ambition or conceit, but in humility regard others as better than [our]selves.” We are to “look not to [our] own interests, but to the interests of others” (Phil. 2:3–4). We are to “not seek [our] own advantage, but that of the other” (1 Cor. 10:24, cf. 10:33). Following Jesus’ example, we are to find honor in washing people’s feet (John 13:14–15)—that is, in serving them in any way we can. So too, in following our Master we are to seek to do good and free all who are “oppressed by the devil” (Acts 10:38) while we voluntarily bear others’ burdens (Gal. 6:2). We are to “outdo one another in showing honor” (Rom. 12:10) and never be competitive with others (unless, of course, it’s for fun) (Gal. 5:26). We are to “put up with the failings of the weak, and not please ourselves,” always asking how we might “please our neighbor for the good purpose of building up the neighbor” (Rom. 15:1–2). We are to feed the hungry, clothe the naked, take in the homeless, befriend the friendless, and visit the condemned prisoner (James 2:15–17; 1 John 3:14–18; cf. Matt. 25:34–40).

Such gratuity necessarily revolutionizes the ordinary human way of looking at talent, effort, and achievement. Henceforth I do strain, I do intend, and I do utilize my potential, but solely by virtue of Another. What can my effort to cultivate the land avail me if I have neither seed nor soil? The ground, the possibility, the impulse, the sense—all of these are given to me absolutely free and undeserved. Jesus does not specify what the “free gift” precisely is which the apostles have received, and the word δωϱεὰν may also be read adverbially to mean “gratis”, “free of charge”, so that the alternate translation would be: “You received without cost; give without charge.” The very indetermination of the object, however, here makes the formulation even more absolute. Although in context the specific “gift” meant is probably the divine authority to heal and generally to act in Jesus’ stead, surely it also refers to the first call to discipleship by Jesus, to the invitation to and privilege of following him and sharing his life, and to this present call to special apostleship as well. In other words, the “gift” given by God free of charge is the Christian’s whole life; Christ Jesus himself. The gratuitousness with which God gives his Son to mankind, furthermore, imposes an inviolable pattern of transitiveness. The one who receives must give the gift further as freely as he has received it. As a result of receiving from God, one must give like God. God, then, imparts not only the gift itself but the very manner of the giving. This gift communicates its qualities to its recipient: having such a gift, I myself must become gift. The gift of God’s life—Jesus—does not pass through me like water through a pipe, leaving me unaffected. It descends upon me like fire on a sacrifice, roasting the meat and making it edible for God’s hungry.

A veritable pacifist when it comes to social guilds or luncheon clubs, I turn into something of a militant on the subject of the only true and living Church on the face of the earth. . . . Setting aside for a time the heavenly host we hope one day to enjoy, I still choose the church of Jesus Christ to fill my need to be needed--here and now, as well as there and then. When public problems or private heartaches come--as surely they do come--I will be most fortunate if in that hour I find myself in the company of Latter-day Saints. . . . When asked "What can I know?" a Latter-day Saint answers, "All that God knows." When asked "What ought I to do?" his disciples answer, "Follow the Master." When asked "What may I hope?" an entire dispensation declares, "Peace in this world, and eternal life in the world to come" (D&C 59:23), indeed ultimately for "all that [the] Father hath" (D&C 84:38). Depressions and identity crises have a hard time holding up under that response. . . . We cannot but wonder what frenzy the world would experience if a chapter of the Book of Mormon or a section of the Doctrine and Covenants or a conference address by President Spencer W. Kimball were to be discovered by some playful shepherd boy in an earthen jar near the Dead Sea caves of Qumran. The beneficiaries would probably build a special shrine in Jerusalem to house it, being very careful to regulate temperatures and restrict visitors. They would undoubtedly protect against earthquakes and war. Surely the edifice would be as beautiful as the contents would be valuable; its cost would be enormous, but its worth would be incalculable. Yet for the most part we have difficulty giving away copies of sacred scripture much more startling in their origin. Worse yet, some of us, knowing of the scriptures, have not even tried to share them, as if an angel were an every-day visitor and a prophet just another man in the street. We forget that our fathers lived for many centuries without priesthood power or prophetic leadership, and "dark ages" they were indeed.

To my mom and dad, your willingness to pick up your cross and follow Jesus at any cost demonstrated your unquestionable obedience to God’s Word and love for others. Your desire to reach a lost world and bring hope to the brokenhearted continues to be a powerful testimony of God’s unending love.

5 Large crowds were traveling with Jesus, and turning to them he said: 26 “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple. 27 And whoever does not carry their cross and follow me cannot be my disciple. 28 “Suppose one of you wants to build a tower. Won’t you first sit down and estimate the cost to see if you have enough money to complete it? 29 For if you lay the foundation and are not able to finish it, everyone who sees it will ridicule you, 30 saying, ‘This person began to build and wasn’t able to finish.’ 31 “Or suppose a king is about to go to war against another king. Won’t he first sit down and consider whether he is able with ten thousand men to oppose the one coming against him with twenty thousand? 32 If he is not able, he will send a delegation while the other is still a long way off and will ask for terms of peace. 33 In the same way, those of you who do not give up everything you have cannot be my disciples. 34 “Salt is good, but if it loses its saltiness, how can it be made salty again? 35 It is fit neither for the soil nor for the manure pile; it is thrown out. “Whoever has ears to hear, let them hear.

Salvation doesn’t cost us anything; it’s free for all who believe the gospel. Discipleship, however, does cost us something. Following Jesus is often not easy.

It means absolutely nothing to profess Christ if your life doesn’t back it up. That’s why Peter said that if you can’t add virtue to your faith, you’re not going to know if you’re actually redeemed (see 2 Pet. 1:5-11?). That’s what James meant when he said faith minus works equals zero (see James 2:17). The kind of “faith” that makes a verbal profession while the heart continues to pursue sin is no true faith at all. I think the epitome of taking the Lord’s name in vain is not using His name as an expletive on the streets, but claiming Christ when He isn’t yours.

Jesus was trying to get the Pharisees to come off of their proud, high tower and see the spiritual bankruptcy in their own lives. The Pharisees had no regard for spirituality of soul, purity of heart, integrity of behavior, or obedience to God, and they were building their big spiritual structure on sand. Sure, they prayed and fasted and gave alms, but they did so only to impress God, to parade their supposed spirituality, and to enhance their reputations. They had a religion of externals; that is a religion of sand.

CAN’T GET NO SATISFACTION Some people in this world refuse to be satisfied. No doubt you’ve run into them at work, in your neighborhood, and even at church. It’s always too stuffy in the room for them except when its too drafty. They’re too busy except when they’re bored to death; they always have too much responsibility or too little; and nothing is ever quite the way it ought to be, according to their way of thinking. As the song says, they “can’t get no satisfaction.” Fault-finders have an easy target in Christianity. It’s too exclusive, too unyielding, with too many hypocrites, too dependent on faith over experience. It requires too much sacrifice. It is simply too hard to believe. Scripture

Pride is an illusion that curses greatness. The great are the ones who see their failings and work to overcome, not the ones who fancy themselves to be without weakness. And as long as you admit no weakness, you will never grow to your full strength. This was a rare gift in the ancient world; neither the Romans nor the Greeks even had a word in their vocabulary for humility.

This last journey itself teaches the disciples that to follow Jesus means to walk the way of the cross. Jesus speaks sharply to halting, halfhearted followers. The way of discipleship is costly: it demands total commitment, complete devotion and allegiance to Jesus and the kingdom of God (Luke 9:57–62). “Whoever wants to be my disciple,” Jesus says, “must deny themselves and take up their cross daily and follow me” (9:23; cf. 14:27).

If we would follow Jesus we must take certain definite steps. The first step, which follows the call, cuts the disciple off from his previous existence. The call to follow at once produces a new situation. To stay in the old situation makes discipleship impossible.

Luther’s return from the cloister to the world was the worst blow the world had suffered since the days of early Christianity. The renunciation he made when he became a monk was child’s play compared with that which he had to make when he returned to the world. Now came the frontal assault. The only way to follow Jesus was by living in the world. Hitherto the Christian life had been the achievement of a few choice spirits under the exceptionally favourable conditions of monasticism; now it is a duty laid on every Christian living in the world. The commandment of Jesus must be accorded perfect obedience in one’s daily vocation of life. The conflict between the life of the Christian and the life of the world was thus thrown into the sharpest possible relief.

But do we also realize that this cheap grace has turned back upon us like a boomerang? The price we are having to pay to-day in the shape of the collapse of the organized Church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard. Where were those truths which impelled the early Church to institute the catechumenate, which enabled a strict watch to be kept over the frontier between the Church and the world, and afforded adequate protection for costly grace?

How is this paradox to be resolved? The first question to ask is: From whom are we to hide the visibility of our discipleship? Certainly not from other men, for we are told to let them see our light No. We are to hide it from ourselves. Our task is simply to keep on following, looking only to our Leader who goes on before, taking no notice of ourselves or of what we are doing. We must be unaware of our own righteousness, and see it only in so far as we look unto Jesus; then it will seem not extraordinary, but quite ordinary and natural. Thus we hide the visible from ourselves in obedience to the word of Jesus.

We are holy because of what we don't participate in (and at this point we may be the only organization in the world defining success by what we don't do)...All of a sudden, holiness is defined by what we do. We are now a community of faith taking Jesus at His word and following His plan, even when it does not make sense to the culture around us and even when it costs us.

To be sure, Jesus will not follow you––you are called to follow Him.

It was a time for soul-searching, a time for counting the possible cost. Was it the thrill of adventure that drew our husbands on? No. Their letters and journals make it abundantly clear that these men did not go out as some men go out to shoot a lion or climb a mountain. Their compulsion was from a different source. Each had made a personal transaction with God, recognizing that he belonged to God, first of all by creation, and secondly by redemption through the death of His Son, Jesus Christ. This double claim on his life settled once and for all the question of allegiance. It was not a matter of striving to follow the example of a great Teacher. To conform to the perfect life of Jesus was impossible for a human being. To these men, Jesus Christ was God, and had actually taken upon Himself human form, in order that He might die, and, by His death, provide not only escape from the punishment which their sin merited, but also a new kind of life, eternal both in length and in quality. This meant simply that Christ was to be obeyed, and more than that, that He would provide the power to obey.

A-L urma pe Isus Hristos este cea mai mare aventură a vieții. Ea implică umblarea după scopul cel mai înalt al existenței – gloria care Îi aparține doar lui Hristos. Ea împlinește cea mai mare nevoie a vieții – iertarea păcatelor, pe care doar Isus o poate da. Ea oferă vieții cea mai mare plăcere – bucuria care vine doar din a-L cunoaște pe Hristos. Ea implică cel mai profund parteneriat din viață – părtășia umblării îndeaproape cu Hristos. Ea aduce cea mai mare învățătură a vieții – înțelepciunea pe care doar Hristos o are. Ea infuzează vieții cea mai mare putere – harul lui Isus Hristos, care te face capabil să trăiești biruitor. Ea te conduce către cea mai măreață destinație de după această viață - în prezența imediată a lui Isus Însuși, în cer.

They will no longer be the owner of what they have, but merely the trustee. Those who follow Christ become a manager of what has been entrusted to them. Earthly things must now be used for the greater glory of God. Earthly treasures can no longer be used for selfish purposes. They must be invested in what will further the work of the kingdom. Let me make this personal. If you are to become a disciple of Christ, your entire life will no longer be your life. Your whole existence belongs to Him. Your time will no longer be your time. Instead, it will be His time to be used for His purposes. Your talents will no longer be your talents. Rather, they will become His and used for His purposes. Your treasure will no longer be your treasure, but simply entrusted to you for this brief time of your life. You must recognize that all that you have must be seen as His assets.

A disciple may use the things of this world, and even enjoy these things. But they must never capture and control his affections. Chief passions are reserved exclusively for God. This is precisely what Jesus meant: ‘Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also’ (Matt. 6:19-21). A disciple does not live to accumulate possessions in this life. He invests what he has in eternal purposes. Jesus continued: ‘No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth’ (Matt. 6:24). The Lord did not condemn the possession of wealth. Rather, he denounced serving money and putting your trust and security in it.