This parable is nearly always considered as the same parable that we find in Matthew 18. Despite similarities, it is not the same parable. However, due to its usually being linked to the Matthew 18 parable, it was discussed in conjunction with the Matthew parable of the same name. Therefore, please go to the Matthew 18 discussion where the details of this parable are presented.

It is important, though, that we again stress context. It is context, among other things, that makes it obvious that this parable in Luke is about the transition from Jewish to Gospel Ages.

When we examined the INVITATIONS parable of Luke 14:16-24, we noted the items which lead into it. The items of 14:25-35 are a bit more difficult of interpretation. Nevertheless, Jesus’ concentration on the age-change subject helps us to discover some of the meaning of these verses.

14:25. The following verses are addressed to the Jewish multitude. The message is a part of the Lord’s efforts to find wheat amongst the Jewish nation. In 14:17 and 21 we have seen the two-part witness to Israel to find “guests” for the invitation into Gospel Age blessings. In 14:26-35, that message of invitation is delineated in several ways by our Lord before he uses the LOST SHEEP parable to explain that he will find the faithful remnant in Israel. As he elsewhere states, he was sent to the “lost sheep” of the house of Israel.

14:26. Jesus is explaining how to “COME TO ME” — in other words, how to leave the Jewish Law and to be transferred into Christ. The terms are clear: You will have a new family in Christ. All of the old relationships will be LESS IMPORTANT. The NAS margin for “hate” states: “I.e., by comparison of his love for Me.” Jesus leaves no doubt that Christian commitment will and must supercede all other relationships. This does not mean an inappropriate abandonment of responsibilities. Both the Law and the New Testament make clear that such abrogation of responsibilities makes one “worse than an unbeliever.”

14:27. Jesus moves on to the next item of transfer from one age to the next. Jesus was crucified in part because Israel considered him a renegade against the Law. Jesus, in this verse, is saying that all Jews who leave the Law will experience the same kind of wrath — not literally, but certainly in the sense of being social outcasts.

14:28-30. Jesus here begins the first of two scenarios as examples of the kind of deliberate thinking and of counting the costs of taking such a monumental step in one’s personal life as is inherent in leaving the Law. Jesus DOESN’T THREATEN. He doesn’t say, “You must become a Christian.” He does say, “You will be successful only if your new commitment has been entered upon with free will and knowledge of what it will cost you.”

The “TOWER,” of course, is a new STRUCTURE. Christianity is a totally new structure — a totally new relationship with God. Jesus is the “TOWER OF THE FLOCK” — a different simile, but related in that the disciples are to be engaged in building the domain and influence of this new edifice in Christ.

Verses 29 and 30 sound somewhat like the parable of the SOWER in Matthew 13. Some will BEGIN, but not carry through. Some seed falls beside the road.

14:31, 32. Jesus’ second illustration has to do with battle. Christians enter a battle with self and with outside influences. CHANGE OF CHARACTER is difficult to the extreme — one of the most difficult battles of history: “He who ruleth his own spirit is greater than he who captures a city.” (Proverbs 16:32)

In verse 31, we, as incipient kings, are seen to do battle with a power greater than ourselves. As Paul counsels, we struggle with beings in high places. Thus we must “first sit down and take counsel” if we, with seemingly inferior numbers, can be strong enough to do battle with the superior numbers (not power!) of the one coming against us. In simpler terms: We must HAVE THE FAITH to be assured that “If God be for us, who can be against us?” (Romans 8:31)

Verse 32 is tricky! However, if we view the contextual significance of age-change, it might just make sense. Remember, those here “counting the cost” are Jews — Jews who are contemplating the switch from Moses to Christ and who might decide not to do so. A Jew under the Law in the Gospel Age is not going to have much peace. But God did promise to watch over him during the Diaspora — most especially if his character so dictates. (Leviticus 26:44, 45) We must remember that, even in the destruction of their polity and in their Dispersion, some Jews suffered fates far worse than others. This may be accounted for by “terms of peace” — a willingness to be at peace with hard circumstances.

14:33. Jesus then gives the “THEREFORE.” The “therefore” consists of total willingness to “give up all his own possessions.” That, for the Jew, was THE LAW. It was pictured by the “rich young ruler” who TRIED TO KEEP THE LAW (“terms of peace”) but refused to “give up all his own possessions.” (Matthew 19:16-24)

14:34, 35. There is no way that the explanation of these two verses is easily comprehended the way they are inserted into the flow of thought. But their appropriate location is confirmed by Jesus when he says, “Therefore.” In his mind, there is a clear connection of salt to what had just been discussed!

Note first that the Vatican and Sinaitic MSS insert “then” after salt: “Salt, then, is good.” This word has the same function as “Therefore.”

Salt is a PRESERVATIVE and something that ENHANCES flavor. Jesus uses it as a symbol of loyalty to God — something his disciples must also have. Loyalty, of course, is very much dependent on enthusiasm. Enthusiasm enhances and preserves our involvement.

But Jesus is saying, “Salt is good, BUT what if it loses its taste?” In other words, “You will find that it’s nice that you want to preserve what you see as good in the Law. But preserving it is going to lose its appeal. It will become more and more difficult.”

Jesus, thus, is issuing a subtle warning to the man who chooses to remain under the Law — to have “terms of peace” (verse 32). He cautions that living under the Law in the Gospel Age will require immense commitment and enthusiasm in attempting to preserve it and the way of life under it. In other words, “If you are counting the cost of discipleship with me, you had better also count the cost of continuing under the Law! The Law will not support you in the Gospel Age. It will become “tasteless” — and then what kind of a support mood will you be in?

In verse 35, Jesus shows how little true support or preservation the Law will have in the new age. It won’t be good “for the soil” — for the land — because the land of Israel will be abandoned. It won’t be good for fertilizer (to make things grow), because the works of the Law will justify no one. “It is thrown out.” Indeed, for all practical functions, the Law has been abandoned by Jews. They hold on to it like a mascot or a banner, but it has produced little practical value for Israel since the Diaspora began.

Thus Jesus, pleading for good “cost-counting” as the age changes, concludes with,” He who has ears to hear, let him hear.”

The Parable

Chapter 15 begins with Jesus’ addressing the wheat- producing and the chaff-producing parts of Israel — with the chaff GRUMBLING about Jesus’ attention toward the common folk.

This instigates the parable — already discussed and clarified in our Matthew 18 presentation (which please see).