Jesus was giving tower building advice

JESUS WAS GIVING TOWER BUILDING ADVICE
EDITED BY GLENN PEASE
LUKE 14:28-3028 “Supposeone of you wants to build
a tower. Won’tyou first sit down and estimate the cost
to see if you have enough money to complete it? 29 For
if you lay the foundationand are not able to finish it,
everyone who sees it will ridiculeyou, 30 saying, ‘This
person began to build and wasn’t able to finish.’
BIBLEHUB RESOURCES
For which of you, intending to build a tower.
Luke 14:28-30
The Christian builder
B. Keach.
Our Lord on purpose mentioned a towerrather than any other building,
perhaps to signify that the top of our spiritual building must reachto heaven,
or otherwise it will be vain to build. A Christian, then, is a man that builds a
tower, a noble building, not a cottage,and therefore should count the cost.
I. WHAT SORT OF A TOWER THE CHRISTIAN BUILDS.

1. A toweris no small building, but a noble structure; and so is the believer's
spiritual building.(1) Infinite wisdomis the contriver of it.(2) The Lord Jesus
Christ is the foundation of it.
2. It is a noble building, or a famous tower, because the designof it is to
preserve the soul from all its enemies, and from all dangers whatsoever, to
eternal life.
3. This spiritual building may be calleda tower, because a Christian is a
soldier, and this building is to be his fortress;and if he builds on Christ, or
rightly upon the only foundation, he need not fear all the gunshot of Satan,
sin, the flesh, and the world, though he must expectto be battered severelyby
these enemies.
4. It may be calleda tower, because the Christian builds for another world. He
must gradually proceeduntil he reaches heaven.
II. WHY IS A CHRISTIAN SAID TO BUILD THIS TOWER?
1. Becausehe is to believe in Jesus Christ, i.e., to build on Him.
2. But note that it is God who finds all the materials.
III. EVERY CHRISTIAN SHOULD CONSIDER THE MATTER SO WELL
AS TO COUNT THE COST. Why?

1. Becauseit will be a very costlybuilding to him.(1) He must give up all his
cursed sins and lusts, though as dear to him in times past as a right hand or
eye.(2)He must expectit will costhim the loss of whatsoeverhe once
accountedgain.(3)He must part with all his former companions, and expect
they will mock and deride him, and may be his own wife also.
2. Becausegreatstorms may rise, and floods come, and beat upon his high
tower; and he should count the damage he may sustain in such storms.
3. Becausehe is not able either to begin, nor to build, or lay one stone by his
own strength; and if he knows not this, or does not utterly despair of any
poweror ability of his own, he will never be able to finish, and then men "will
mock him," etc.
4. He must accounthow rich, how strong, and able he is in Jesus Christ; and if
He knows that Christ is his strength, he counts the costaright; and if he
depends wholly, constantly, and believingly upon Jesus Christ, he need not
fear but he shall have wherewith to finish this famous tower, i.e., the salvation
of his precious soul.Application:
1. This reprehends all rash and inconsiderate persons, who, through some
sudden flash of zeal (which may prove like a lava flood) setout in a visible
professionof Christ and the gospel.
2. This may inform us of the reasonthere are so many who grow cold, and
soonfalter, and fall off, or decline in their zealand seeming love to Christ, His
truth, and people. They counted not the cost — what corruptions they must
mortify, what temptations they must withstand, what reproaches they must

expectto meet with, what enemies they may find, and what relations they may
enrage and stir up againstthem.
3. Let all from hence be exhorted to count the costbefore they begin to build,
and not expose themselves by their inconsideratenessto the reproachof men,
either to the grief of the godly, or to the contempt and scornof the wicked.
4. Yet let none from hence be discouraged, ordecline closing with Christ, or
with His people;for if they are sincere and gracious persons, theywill
understand that the almighty powerof God is engagedto help them.
5. Count also all the external charge, which a visible professionof Christ may
expose you to; for the interest of Christ, and the charge of His Church, must
be borne.
6. How greatis the work of a Christian. No lazy life.
7. Let all learn on what foundation to build, and not refuse the chief
cornerstone. Dependwholly upon God in Christ. His money pays for all. Yet
you shall not miscarry for want of money to finish, if in all your wants you go
to Him by faith and prayer.
(B. Keach.)
Importance of consideration.
Baxendale's Anecdotes.

Nelaton, the greatFrench surgeon, once saidthat if he had four minutes in
which to perform an operation on which a life depended, he would take one
minute to considerhow best to do it.
(Baxendale's Anecdotes.)
Purposes should be weighed
W. Arnot.
Before proceeding to any work, we should weigh it. Letters are chargedin the
post office according to weight. I have written and sealeda letter containing
severalsheets. I desire that it should pass;I think it will; but I know well that
it will not be allowedto pass because I desire that it should or think that it
will. I know wellit will be testedby imperial weights and measures. Before I
plunge it beyond my reach, I place it on a balance before me, not constructed
to please my desire, but honestly adjusted to the legalstandard. I weighit
there, and check it myself by the very rules which government will apply. So
should we weighour purposes in the balance, before we launch them forth in
action.
(W. Arnot.)
The religious life exceeds human resource
Archbishop Trench.
He is not, in our Lord's estimation, the true spiritual builder, such as will
bring his work to a successfulend, who, counting the cost, finds that he has
enough, as he supposes to finish the building which he has begun; but the wise
and happy builder is he who counts and discovers that he has not enough, that
the work far exceeds any resources athis command, and who thereupon
forsakesallthat he has, all vain imagination of a spiritual wealthof his own;
and therefore proceeds to build, not at his own charges atall, but altogetherat

the charges ofGod, waiting upon Him day by day for new supplies of
strength.
(Archbishop Trench.)
Counting the cost
C. H. Spurgeon.
I. TRUE RELIGION IS COSTLY. A poor man is suddenly made a prince; it
will costhim the giving up of his former manners, and will involve him in new
duties and cares. A man is set on the road to heaven as a pilgrim: does he pay
anything to enter by the wicket-gate?I trow not: free grace admits him to the
sacredway. But when that man is put on the road to heavenit will costhim
something. It will costhim earnestnessto knock at the wicket-gate, and sweat
wherewith to climb the Hill Difficulty; it will costhim tears to find his roll
againwhen he has lost it in the arbour of ease;it will costhim great care in
going down the Valley of Humiliation; it will costhim resistanceunto blood
when he stands foot to foot with Apollyon in conflict. What, then, is the
expense?
1. If yea would be Christ's, and have His salvation, you must love Him beyond
every other person in this world.
2. Selfmust be hated. I must mortify the flesh with its affections and lusts,
denying myself anything and everything which would grieve the Saviour, or
would prevent my realizing perfect conformity to Him.
3. If we would follow the Saviour, we must bear our cross. He who has the
smile of the ungodly, must look for the frown of God.
4. We must follow Christ, i.e., act as He acted.

5. Unreserved surrender of all to Jesus. If you possessa farthing that is your
own and not your master's, Christ is not your master.
II. WISDOM SUGGESTSTHAT WE SHOULD COUNT THE COST.
1. If you do not count the cost, you will not be able to carry out your resolves.
It is a greatbuilding, a greatwar. Faith and repentance are a life-work.
2. To fail in this greatenterprise will involve terrible defeat. Half-hearted
Christians, half-hearted religious men, may not be scoffedat in the public
streets to their faces, but they are common butts of ridicule behind their
backs. Falseprofessorsare universally despised. Oh! if you must be lost, be
lost as anything but hypocrites.
III. COST WHATEVER IT MAY, TRUE RELIGION IS WORTHTHE
COST.
1. The present blessings of true religionare worth all the cost.
2. What recompense comes forall costin the consolationaffordedby true
godliness in the article of death?
3. Christ asks you to give up nothing that will injure you.

4. Christ does not ask you to do anything that He has not done Himself.
(C. H. Spurgeon.)
Ill-considered beginnings
W. Gray.
This parable stands in juxtaposition with that of the GreatSupper, and is
plainly designedto supplement its lesson, and preclude any perversion of its
meaning. In the one you have the freedom of gospelprivileges, in the other
you have the costliness ofgospelresponsibilities. You that are following me so
readily, says the Saviour, "considerwhat you do." As builders of a spiritual
house, are you incurring a new and a serious outlay; are you prepared to face
it? As warriors on a spiritual campaign, you are challenging new and
uncompromising enemies;are you able to confront them? Farbetter leave an
undertaking alone, than, after starting it, have thereafterto abandon it,
especiallywhen, as in the present case, it attracts the observationof so many
watchful eyes, and provokes the resentment of so many jealous hearts. Beware
lest you wakenthe world's hostility by your pretensions to strength when you
begin, and live to incur its mockeryby your confessionof weaknesswhenyou
desist." That, then, is the drift of this passage.Ofcourse, only one side of the
truth is here brought before us. It is not only on accountof the views of
outsiders, their spitefulness when a man commences, and their contempt when
he leaves off, that our Saviour bids those who would join Him count the cost.
There are other and worse consequencesto be faced by him who begins and
who ceases in this matter, than the pointing of a worldling's finger or the
wagging ofa worldling's tongue, and for these we must look elsewhere. Butso
far as it goes the parable is both pertinent and pungent, the lesson ofit plain,
the applicationunavoidable. He that will build a towernecessarilyinvites
attention, provokes scrutiny, sets speculationastir, and these not always of the
kindest or most favourable sort. Publicly he succeeds, if success be in store for
him; but publicly, too, he must fail. Exactly so is it with the assuming of a

Christian position. Let a man bear in mind that for this, if for no other reason,
he is wise to think well ere beginning, remembering that the eye of the world
is upon him. Notonly is this matter of a Christian professionand a spiritual
life a necessarilypublic undertaking; it is also a very costly one. And the
higher the ideal we erectfor ourselves, the more important and commanding
the position we assume, the greaterthe outlay we must face. True, let me
remind you again, the building of the towermay turn out in the end the most
gloriously profitable investment that is open to us. When the walls are
complete, and the headstone brought forth with shoutings of "grace, grace
unto it," it may prove a magnificent and an everlasting habitation, repaying a
thousandfold, both in shelter and in splendour, the disbursements its erection
occasioned. But, meanwhile, these disbursements may be trying. And let every
man weighthe solemn fact, the assuming of a Christian professionand the
maintenance of the Christian life may in some cases involve a serious price.
Nor will any be able to saythat the estimates for the building of the tower
have been kept in the backgroundby Scripture; they are clearly drawn up,
and faithfully presented. And what is the expenditure they specify? This
among other things (let the context testify): the hatred of father and mother
and sisters and brethren, the losing of one's own life, the taking up of the
cross, the forsaking all a man hath. These be strong words, but, brethren, they
are Christ's, and there are those, many and many a one, who have found them
no whit beyond the facts. This brings me to the third point in the parable, for
which we are now prepared, namely, the consequence thattoo often takes
place from a rash and ill-considered beginning. Fora time the building
proceeds. He has founded it in accordance withGod's appointment, he rears it
in conformity with God's plan. But there comes a period when the enterprise
gets costly. It touches him on the side of his comfort, touches him on the side
of his pride, and the unaccustomeddrain begins. It is first a call on his time,
time he wanted to use an he liked; next a wrench of affection, the severance of
a tie which was dear to the flesh, but which Christian principle forbade; next,
the sudden disappointing of desire — desire which only a disciple of Christ
would possibly have been askedto deny himself; then an inroad on his purse.
And thus there comes a time when in his own heart of hearts the ominous
uncertainty begins, even though shame for a time makes him persevere.
"Have I not gone too far?" he is now beginning to ask of himself, "and may

not this tower of mine bear curtailing, without any loss to the generaldesign?
God will make allowance formy poverty, and the world will be unaware of
the difference, or approve of it." So, lesserinconsistenciescreepin; lesser
incompletenessesmake themselves manifest;there is a saving here and a
saving there. Already the man's life has fallen below his profession;the
executionof the building is not up to the plan, and the end of it all throws its
shadow before. We all know what that was. Alas, he had not sufficiently
examined himself; he had not sufficiently counted the cost. He did not know
all he was doing when he separatedhimself from the world's companionship,
and resolvedto take up the cross ofChrist. Better never to have asserteda
superiority to the world at all, than, having assumedthe position by leaving it,
thereafterto renounce it by going back. When Pliable re-enteredthe City of
Destructionwith the mud of his expedition bespattering his clothes, and its
terrors still pale on his face, the city was moved round about trim, and we
read that some calledhim foolish for going, and others called him wise for
coming back. But I can fancy that even these did not quite take the erring one
back to their arms, nor forgetthe facts of his escapade, andthat all the time
he went in and out in the midst of them the consciousnessneverfaded from
their hearts, the sneernever passedfrom their lips. And when the man who
has begun to build the towerof a religious profession, and is compelled to
leave it unfinished, slinks back to the comrades his enterprise has offended,
saying, "Brothers, I find I have made a mistake; I am, after all, no better than
yourselves;I will henceforthmake amends for my folly by dwelling in a house
and sitting at a table like your own," think you that the world will have any
sympathy or respectfor him? It may applaud him to his face, but behind his
back there will ever be the pointed finger and the whispered scoff:"That man
beganto build, and was not able to finish." For, oh! here is the solemn
thought. The man may change his mind, but the fabric he has rearedremains
notwithstanding, the monument of his pride and his folly alike, unhonoured,
untenanted, and unfinished. There the building stands, in the words of
seeming sincerity the man has spoken, in the Christian teaching he has
published, in the Christian schemes he has launched, all which he has long
since abandoned, because he had failed to lay his accountwith the difficulties,
had forgottento count the cost. And through all time the unfinished fabric
shall remain, the sorrow of the Church and the triumph of the world, ay, and

perhaps throughout eternity too, as the rebuke of conscienceandthe taunt of
the lost. Hitherto we have moved only along the strict lines of the parable, and
narrowedourselves to the specialthought that the Saviourwas enforcing at
the time. But there are severalthoughts in connectionwith the passagebefore
us, which, though not exactly in it, are so closelyakinto it and so naturally
suggestedby it, that we cannotquite omit them.
1. And first, are there any among us who have been saying to themselves, "But
we have been building the tower. Ours has been a Christian professionever
since our earliestyears. And really we have had no experience of the
difficulties of which you speak. So far as we know, our operations have
wakenedno one's envy, and provoked no one's hostility." And do you think,
therefore, that the statements already made as to the costliness ofa Christian
professionare overdrawn and exaggerated, suitable perhaps to the times in
which the Saviour spoke, but scarcelysuitable to our own. Remember,
however, ye who speak thus, that there is an evil quite as bad as unfinished
building, and that is unstable building.
2. Then, again, it follows from all this, that we are to be cautious and careful
in our judgments as to those around us, whom we might have expected to
build, but who seemto hesitate. Of the utterly indifferent, who have never yet
facedthe matter nor once realized the claims of Christ, we do not, of course,
speak. But there are others who have not yet takenup a Christian position,
not from want of thought, but rather because they are thinking so deeply.
They, at any rate, are sensible of the cost, and are settling down to count it.
And that is better than the conduct of the man who complacently offers God a
service that costs him nothing, and perseveres in his presumption, or of the
man who rashly begins what is costly, and then desists.
3. But thirdly, a word in closing to this very class, — the backwardand
reluctant. Brother, you are counting the cost. You do well to count it. Christ
here counsels you to count it. And you feel, do you, that it is a risk that you
cannot honestly face? Farbetter, do you say, to be a consistentman of the

world than an imperfect professor of religion — like him who began the
tower, and was not able to finish? True, again;but is your state of hesitation
therefore defensible? Do you think Christ bids any man sit down and count
the costof the project only that he may renounce it altogether? Nay, verily; it
is only that out of a deep sense ofyour weaknessyoumay be driven to ask the
needed strength from Himself, and, knowing that you have not the
wherewithalto carry on the fabric He nevertheless seeksyou to rear, you may
be thrown on the helpfulness and ready supplies of Him who giveth liberally
and upbraideth not.
(W. Gray.)
Religion
J. Cumming, D. D.
The greatfact which our Lord designs to illustrate is this — that numbers
embrace the gospelfrom reasons that are not conclusive, and when stronger
reasons, as they appearto them, arise in their intercourse with sociallife, they
lightly renounce a creedthey lightly adopted.
I. First, there are THOSE WHO ACCEPT RELIGION MERELY FROM
IMPULSE, They are constitutionally the creatures ofimpulse. One man is the
creature of feeling; another is more the creature of intellectual conviction;
another is more borne awayor decided in his course by fact. The Scotchman
must have strong arguments; the Irishman must have eloquent appeals;and
the Englishman must have hard matter of fact. Eachnation has its
idiosyncracy; eachindividual his peculiar temperament. Men who are the
creatures of strong and impetuous emotion, subscribe to a creed, if I may use
the expression, onthe spur of the moment, and because they feel profoundly,
they think they are convinced, and that the creedwhich they adopt is
demonstrable and necessarilytrue. Now, I answer — this will not be sufficient
to keepyou steadfast. This is commencing the "tower," before you have laid a
fit foundation; this is plunging into a conflict whilst you have not the weapons

that will enable you to conquer. Feeling in religion is right; but feeling must
not be all. An eloquent appealmay move you, but it ought not to decide you.
II. In the secondplace, there is THE RELIGION OF THE CROWD. Many
men are religious in a crowd, who are most irreligious when alone. They like
what seems to be popular; they can be Christians in the mass, but not
Christians when insulated from others. Many a soldieris a cowardwhen
alone, but he becomes a hero in his rank and place in the battalion.
III. There is a third sort of religion — THE RELIGION OF MERE
CIRCUMSTANCE.People oftenacceptthe religion of those they love, and
with whom they associate.
IV. There are others whose religionis simply the religion of tradition. An
outside robe; not the inner life.
V. There is another religion which may be called, THE RELIGION OF
SENTIMENT. This religionis nourished by all the beautiful and the
romantic. It is the religion of Athens rather than the religion of Jerusalem —
the religionof painters and of poets, rather than the religionof thinking and
intellectual minds.
VI. There is another religion which is equally false;and that is THE
RELIGION OF MERE FORM. It regards the outer aspectofthings; not the
inner light. This is not a religionthat will stand.
VII. And in the next place let me add, there is THE RELIGION OF
INTELLECT. If some profess Christianity from sentimental sympathy with

its beautiful parts, and others profess Christianity from admiration of its
ritual, or its form, there are others who profess Christianity from deep
intellectual apprehensionof it; and yet theirs is a religion that will not stand.
VIII. And, lastly, there is another religion which will still more surprise you
when I say that it also may be a religion that will not stand — THE
RELIGION OF CONSCIENCE. It is possible for conscienceto be in religion,
and yet your heart not to be the subject of living and experimental
Christianity. You will go to the house of God because your consciencewould
torment you if you did not do so. But is this the beautiful, the blessed, the
happy religionof Jesus?Suchservice is slavery; such duties drudgery; and
such a religion is a ceaseless andperpetual penance, and not "righteousness
and peace in the Holy Ghost."
(J. Cumming, D. D.)
On counting the cost
R. Hall, M. A.
THE COST ATTENDING THE CHRISTIAN PROFESSION.
1. In order to be the disciples of Christ, there is much that we must instantly
renounce It is a professionofholiness: it, therefore, demands the immediate
renunciation of criminal and forbidden pleasures. By His gospel, and by His
Son, God has "calledus, not to uncleanness, but to holiness";so that he that
despiseththe precepts of purity, despiseth not man but God.
2. The Christian professionis spiritual, and therefore requires the
renunciation of the world.

3. In order to be a disciple it is necessary, in the concerns ofconscience, to
renounce every authority but that of Christ. The connectionof a Christian
with the Saviouris not merely that of a disciple with his teacher;it is the
relation of a subject to his prince. "One is your Master, evenChrist."
4. The costof which we are speaking relates to what we are to expect. In
general, to commence the professionof a Christian, is to enter upon a
formidable and protractedwarfare;it is to engage in an arduous contest, in
which many difficulties are to be surmounted, many enemies overcome. The
path that was trod by the great Leaderis that which must be pursued by all
his followers.
5. The costof the Christian professionstands relatedto the term and duration
of the engagement — "Be thou faithful unto death." It is coevalwith life.
II. WHY, WE SAY, IS IT EXPEDIENT FOR THOSE WHO PROPOSETO
BECOME CHRISTIANS TO "COUNT THE COST"?
1. It will obviate a sense of ridicule and of shame (see the context).
2. It will render the costless formidable when it occurs.
3. If it diminishes the number of those who make a public and solemn
profession, this will be more than retrieved by the superior characterofthose
who make it. The Church will be sparedmuch humiliation; Satanand the
world deprived of many occasions oftriumph.

III. THE REASONS WHICH SHOULD DETERMINEOUR ADHERENCE
TO CHRIST, NOTWITHSTANDING THE COST WHICH ATTENDS IT.
1. His absolute right to command or claim our attachment.
2. The pain attending the sacrifices necessaryto the Christian profession
greatly alleviatedfrom a variety of sources.
3. No comparisonbetwixt the costand the advantages.
(R. Hall, M. A.)
True heroism: counting the cost
H. Stowell, M. A.
The costof a Christian profession, if it be genuine and true. Alas! to be called
Christian, to have the Christian name, to pass muster with the world as a
Christian, is a light and little thing; and as John Bunyan well paints in his
admirable portraiture of the false as wellas the true professor;"There are
many By-ends, who like to go with religion when religion goes in silver
slippers, who love to walk with him in the street, if the sun shines and the
people applaud him, but such By-ends will not pass muster in the greatday."
They may be esteemedmembers of the visible Church, but the question is, "
Will they stand the testin the greatday, when the Lord comes to reckonwith
the servants?" If, indeed, we understand the Christian professionas Jesus
portrays it, we cannot suppose it is a thing that does not require to be weighed
well. There is a cost, there is a sacrifice to be counted upon, there are
difficulties and dangers to be lookedforward to, there is much to be borne up
againstthat will be hard to bear, and on these things we are to decide. If a

man must thus deny himself in order to be a soldier of his country, how much
more must he deny himself to be a soldier under the Captain of his salvation?
He requires us to renounce His enemies, who are our foes, let us not forget,
though we naturally regardthem as our friends. Our sympathies are with
them, and our desires and tastes leadus captive after them. A man must make
his election;will you have Jesus to be your Redeemer? Butwe must not glance
only at what a man must forego, but at what he must undergo; and here is the
part of the costthat many shrink from. For instance, a young man is
entangledin the midst of worldly connections, andhe begins to look more
serious, and to go to church, and to read his Bible regularly, and to find out
that he is disinclined to go to the theatre, and to scenes ofrioting and
revelling, and to join the multitude to do evil. He knows what will follow, but
the cross must be takenup. He will be laughed at by the silly and ungodly.
And therefore, brethren, there is a cost;a man must undergo shame and the
cross;it will not do to dismiss it, to muzzle it, to step over it even in order to
escape it, for, as the Mastertells us, "If any man will come after Me, he must
bear his cross" daily and hourly. If a man counts the cost, he counts also the
help and succourhe shall find; for he knows his weakness,and he learns his
strength; and if he finds himself encompassedwith danger, he will not rush
into the temptation, but he will nestle beneath the Almighty wings, and shelter
beneath the ark of safety. In the first place, if a man count the costof taking
up the standard, and enlisting in the army of Christ, he has to obey the simple
claims of Christ as one in whom there is power and authority. And then,
brethren, let us not forget that if the service of Christ has its sorrows, it has its
joys; if it has its self-denials, it has its self-indulgences;if here there are thorns
and briers, the world above has everlasting flowers, and heavenly violets, and
sweet-smelling lilies, that shed a fragrance around all and above all; and
though the way may be narrow, it is a straight one; it has no pitfalls, no traps,
no bitter fears, no dark forebodings, no haunting spirits, but it has the
"promise of the life that now is, and of that which is to come." It saves a man
from a thousand snares, it shields him from a thousand dark remorses, it
guards him from a thousand fearful misgivings, and enables him to look God
and man in the face. Canthe world, or the service of the world, do that? Then,
to sum up all, if we castinto the balance of gains "life everlasting," surely that
must make the scale touchthe ground, and the opposite scale strike the beam.

"What shall it profit a man, if he gain the whole world, and lose his own soul?
Or what shall a man give in exchange forhis soul?" "I reckon," saidone, who
had large experience of the world's trials, "that the sufferings of the present
time are not worthy to be compared with the glory which shall be revealed in
us." "Forour light affliction, which is but for a moment, workethfor us a far
more exceeding and eternal weight of glory." Can language go further? And
that is not the language of a fanatic or a fool, but of the Spirit of God, teaching
us through one whom He had taught with Divine wisdom, that overcoming is
heroism. The heroism of the Cross — that is true heroism.
(H. Stowell, M. A.)
Holiness:the cost
Bishop Ryle.
I. WHAT IT COSTS TO BE A TRUE CHRISTIAN.
1. It will costa man his self-righteousness. He must be content to go to heaven
as a poor sinner savedonly by free grace, and owing all to the merit and
righteousness ofanother. "Sir," said a godly ploughman to the well-known
James Hervey, of WestonFavell, "it is harder to deny proud self than sinful
self. But it is absolutely necessary."
2. It will costa man his sins. No truce with any one of them. This also sounds
hard. Our sins are often as dear to us as our children: we love them, hug
them, cleave to them, and delight in them. To part with them is as hard as
cutting off a right hand, or plucking out a right eye. But it must be done.
3. It will costa man his love of ease. He must take pains and trouble, if he
means to run a successfulrace towards heaven. He must be careful over his
time, his tongue, his temper, his thoughts, his imagination, his motives, his
conduct in every relation of life.

4. It will costa man the favour of the world. He must count it no strange thing
to be mocked, ridiculed, slandered, persecuted, and even hated.
II. WHY COUNTING THE COST IS OF SUCH GREAT IMPORTANCE TO
MAN'S SOUL. There are many persons who are not thoughtless about
religion: they think a gooddeal about it. They are not ignorant of religion:
they know the outlines of it pretty well. But their greatdefectis that they are
not "rootedand grounded" in their faith. For want of "counting the cost"
myriads of the children of Israelperished miserably in the wilderness between
Egypt and Canaan. For want of "counting the cost" many of our Lord Jesus
Christ's hearers went back after a time, and "walkedno more with Him." For
want of "counting the cost," hundreds of professedconverts, under religious
revivals, go back to the world after a time and bring disgrace on religion.
They begin with a sadly mistakennotion of what is true Christianity. They
fancy it consists in nothing more than a so-called" coming to Christ," and
having strong inward feelings of joy and peace. And so, when they find after a
time that there is a cross to be carried, that our hearts are deceitful, and that
there is a busy devil always near us, they cooldown in disgust, and return to
their old sins. And why? Because theyhad really never known what Bible
Christianity is. For want of "counting the cost," the children of religious
parents often turn out ill, and bring disgrace on Christianity. And why? They
had never thoroughly understood the sacrifices whichChristianity entails.
They had never been taught to "count the cost."
III. Hints which may help men to count the costrightly. Setdown honestly
and fairly what you will have to give up and go through if you become Christ's
disciple. Leave nothing out. But then setdown side by side the following sums
which I am going to give you. Do this fairly and correctly, and I am not afraid
for the result.

1. Count up and compare, for one thing, the profit and the loss, if you are a
true-hearted and holy Christian. You may possibly lose something in this
world, but you will gain the salvationof your immortal soul.
2. Count up and compare, for another thing, the praise and the blame, if you
are a true-hearted and holy Christian. You may possibly be blamed by man,
but you will have the praise of God the Father, God the Son, and God the
Holy Ghost.
3. Count up and compare, for another thing, the friends and the enemies, if
you are a true-hearted and holy Christian. On the one side of you is the
enmity of the devil and the wicked. On the other, you have the favour and
friendship of the Lord Jesus Christ. Your enemies at most can only bruise
your heel. They may rage loudly, and compass sea and land to work your
ruin; but they cannotdestroy you. Your Friend is able to save to the uttermost
all them that come unto God by Him.
4. Count up and compare, for another thing, the life that now is and the life to
come, if you are a true-hearted and holy Christian. The time present, no
doubt, is not a time of ease. It is a time of watching and praying, fighting and
struggling, believing and working. But it is only for a few years. The lime
future is the seasonofrest and refreshing. Sin shall be eastout.
5. Count up and compare, for another thing, the pleasures of sin and the
happiness of God's service, if you are a true-hearted and holy Christian. The
pleasures that the worldly man gets by his ways are hollow, unreal, and
unsatisfying. They are like the fire of thorns, flashing and crackling for a few
minutes, and then quenched for ever. The happiness that Christ gives to His
people is something solid, lasting, and substantial It is not dependent on health
or circumstances. It never leaves a man, even in death.

6. Count up and compare, for another thing, the trouble that true Christianity
entails, and the troubles that are in store for the wickedbeyond the grave.
Such sums as these, no doubt, are often not done correctly. Not a few, I am
well aware, are ever"halting betweentwo opinions." They cannot make up
their minds that it is worth while to serve Christ. They cannotdo this great
sum correctly. They cannot make the result so clearas it ought to be. But
what is the secretoftheir mistakes? It is want of faith. That faith which made
Noah, Moses,and St. Paul do what they did, that faith is the greatsecretof
coming to a right conclusionabout our souls. That same faith must be our
helper and ready-reckonerwhen we sit down to count the costof being a true
Christian. That same faith, is to be had. for the asking.. "He giveth more.
grace" (James 4:6). Armed with that faith we shall setthings down at their
true value. Filled with that faith we shall neither add to the cross norsubtract
from the crown. Our conclusions willbe all correct. Our sum total will be
without error.
(Bishop Ryle.)
On the folly of professionwithout forethought
B. Beddome, M. A.
I. The entrance upon, and progress in, a religious life, may, with some
considerable propriety, be COMPARED TO THE BUILDING OF A
TOWER. Something to be done by us. Many graces to be exercised, many
temptations to be resisted, many enemies to be vanquished, and many duties
to be performed. The powerof religion must first be felt, then a professionof
it made, and, last of all, care taken to adorn the profession;the whole of which
may be compared to building a tower, because —
1. There must be a foundation to support the building. Christ — the
foundation of doctrinal, experimental, and practical'religion.

2. It is a work of labour and difficulty. Requires exertion of all the strength we
have, and every day fresh supplies out of the fulness of Christ.
3. A gradual work. A towerreaching to heaven. Patient continuance in welt-
doing.
4. A visible work. The Christian is a spectacleto world, angels, and men. His
sufferings make him so;his conduct, so different from that of others, makes
him so;and though the springs of his life are "hid," yet the workings and
effectof it are manifest to the world. Grace makes a visible change in the
temper and conversation.
5. A durable work. True religion is like a strong and well-built tower, secure
itself, and a security to its builder. The foundation and materials of it are both
lasting.
II. THIS WORK CALLS FOR GREAT CAUTION AND
CIRCUMSPECTION.
1. The Christian will considerbeforehand the certain and necessaryexpense.
(1)Remorse forpast sin.
(2)Conflict with spiritual enemies.

(3)Corruptions to be mortified.
2. To this he will add the possible and contingent expense. Notonly what it
must, but what it may, costhim. Friends may desert him, enemies assail, and a
thousand obstacles be thrown in the wayto discourage him.
3. There is another kind of expense which such a one will also take into
account, not only what it will costhim, but what — if I may be allowedto use
the expression— it must costGod, before He can finish his work. The Spirit
of God must afford him His continual aid, and Christ's strength must be made
perfect in his weakness. No spiritual duty can be performed without a Divine
influence.
4. To the labour and expense he is at, he will oppose tim benefits and
advantages hopedfor. The cross is the way to the crown.
5. Where this caution and circumspectionis neglected, it is an instance of
egregious folly, and will expose to universal shame and contempt.
(B. Beddome, M. A.)
Unfinished works
Archbishop Trench.
Such uncompleted buildings, open to all the winds and rains of heaven, with
their nakedwalls, and with all that has been spent upon them utterly wasted,
are calledin the language ofthe world, which often finds so apt a word, This
man's, or that man's Folly; arguing as they do so utter a lack of wisdom and

prevision on their parts who beganthem. Such, for example, is Charles the
Fifth's palace atGranada, the Kattenburg at Cassel. Theythat would be
Christ's disciples shall see to it that they presentno such Babels to the ready
scornof the scornful; beginning as men that would take heaven by storm, and
anon coming to an end of all their resources,ofall their zeal, all their
patience, and leaving nothing but an utterly baffled purpose, the mocking-
stock ofthe world; even as those builders of old left nothing but a shapeless
heap of bricks to tell of the entire miscalculationwhich they had made.
Making mention of "a tower," I cannotbut think that the Lord intended an
allusion to that greathistoric tower, the mightiest and most signalfailure and
defeatwhich the world has ever seen, that towerof Babel, which, despite of its
vainglorious and vaunting beginning, ended in the shame, confusion, and
scattering of all who undertook it (Genesis 11:1-9).
(Archbishop Trench.)
COMMENTARIES
Ellicott's Commentary for English Readers
(28-30)Which of you, intending to build a tower. .?—The words do not
depend for their meaning on any localor personalallusion, but it is quite
possible that their force may have been heightened for those who heard them
by the memory of recent facts. Pilate had begun to build—certainly an
aqueduct, probably a tower—andhad not been able to finish. (See Notes on
Luke 13:4; Matthew 27:16.)He had not “countedthe cost,” and when he was
hindered from laying hands on the Corban, or treasure of the Temple, his
resources failed.
MacLaren's Expositions

Luke
THE RASH BUILDER
Luke 14:28.
Christ soughtfor no recruits under false pretences, but rather discouraged
than stimulated light-hearted adhesion. His constanteffort was to sift the
crowds that gatheredround Him. So here greatmultitudes are following Him,
and how does He welcome them? Does He lay Himself out to attract them?
Luke tells us that He turned and facedthe following multitude; and then, with
a steady hand, drenched with cold waterthe too easilykindled flame. Was
that because He did not wish them to follow Him? He desired every soul in
that crowdfor His own, and He knew that the best way to attractis sometimes
to repel; and that a plain statement of the painful consequencesofa course
will quench no genuine enthusiasm, but may turn a mere flash in the pan into
a purpose that will flame through a life.
So our Lord lays down in stringent words the law of discipleship as being self-
sacrifice;the abandonment of the dearest, and the acceptanceofthe most
painful. And then He illustrates the law by these two expanded similes or
condensedparables, of the rash builder and the rash soldier. Eachcontains a
side of the Christian life, and represents one phase of what a true disciple
ought to be. I wish to look with you now at the first of these two comparisons.
I. Considerthen, first, the building, or the true aim of discipleship.

The building of the towerrepresents what every human life ought to aim at,
the rearing up of a strong, solid structure in which the builder may dwell and
be at rest.
But then remember we are always building, consciouslyor unconsciously. By
our transitory actions we are all rearing up a house for our souls in which we
have to dwell; building characterfrom out of the fleeting acts of conduct,
which characterwe have to carry with us for ever. Soft invertebrate animals
secrete their own shells. That is what we are doing-making character, which is
the shield of self, as it were;and in which we have to abide.
My friend, what are you building? A prison; a mere garden-house oflustful
delights; or a temple fortress in which Godmay dwell reverenced, and you
may abide restful? Observe that whilst all men are thus unconsciouslyand
habitually rearing up a permanent abode by their transient actions, everylife
that is better than a brute’s ought to have for its aim the building up of
ourselves into firm strength. The development of characteris what we ought
to ask from, and to secure by, this fleeting life of ours. Not enjoyment; that is a
miserable aim. Not the satisfactionofearthly desires;not the prosperity of our
business or other ordinary avocations. The demand that we should make upon
life, and the aim which we should have clearlybefore us in all that we do, is
that it may contribute to the formation of a pure and noble self, to the
development of characterinto that likeness to Jesus Christ, which is
perfection and peace and blessedness.
And while that is true about all life, it is eminently true in regardto the
highest form of life, which is the Christian life. There are dreadful mistakes
and imperfections in the ordinary vulgar conceptionof what a Christian is,
and what he is a Christian for. What do you think men and women are meant
to be Christians for? That they may get awayfrom some material and
outward hell? Possibly. That they may getcelestialhappiness? Certainly. But

are these the main things? By no means. What people are meant to be
Christians for is that they may be shaped into the likeness of Jesus Christ; or
to go back to the metaphor of my text, the meaning and aim of Christian
discipleship is not happiness, but the building up of the towerin which the
man may dwell.
Ah, friend; is that your notion of what a Christian is; and of what he is a
Christian for, to be like the Master? Alas! alas!how few of us, honestly and
continually and practically, lay to heart the stringent and grand conception
which underlies this metaphor of our Lord’s, who identifies the man that was
thinking of being His disciple with the man that sits down intending to build a
tower.
II. So, secondly, note the costof the building, or the conditions of discipleship.
Building is an expensive amusement, as many a man who has gone rashly in
for bricks and mortar has found out to his cost. And the most expensive of all
sorts of building is the building up of Christian character. Thatcosts more
than anything else, but there are a number of other things less noble and
desirable, which share with it, to some extent, in the expenditure which it
involves.
Discipleshipdemands constant reference to the plan. A man that lives as he
likes, by impulse, by inclination, or ignobly yielding to the pressure of
circumstances and saying, ‘I could not help myself, I was carriedawayby the
flood,’ or ‘Everybody round about me is doing it, and I could not be singular’-
will never build anything worth living in. It will be a born ruin-if I may so say.
There must be continual reference to the plan. That is to say, if a man is to do
anything worth doing, there must be a very clearmarking out to himself of
what he means to secure by life, and a keeping of the aim continually before

him as his guide and his pole-star. Did you ever see the pretty architect’s
plans, that were all so white and neat when they came out of his office, after
the masons have done with them-all thumb-marked and dirty? I wonder if
your Bibles are like that? Do we refer to the standard of conduct with
anything like the continual checking ofour work by the architect’s intention,
which every man who builds anything that will stand is obliged to practise?
Consult your plan, the pattern of your Master, the words of your Redeemer,
the gospelofyour God, the voice of judgment and conscience, andget into the
habit of living, not like a vegetable, upon what happens to be nearestits roots,
nor like a brute, by the impulses of the unreasoning nature, but clear above
these put the understanding, and high above that put the conscience, and
above them all put the will of the Lord. Consult your plan if you want to build
your tower.
Then, further, another condition is continuous effort. You cannot ‘rush’ the
building of a greatedifice. You have to wait till the foundations get
consolidated, and then by a separate effortevery stone has to be laid in its bed
and out of the builder’s hands. So by slow degrees, with continuity of effort,
the building rises.
Now there has been a greatdeal of what I humbly venture to call one-
sidedness talkedabout the way by which Christian characteris to be
developed and perfected. And one setof the New Testamentmetaphors upon
that subject has been pressedto the exclusionof the others, and the effortless
growth of the plant has been presented as if it were the complete example of
Christian progress. I know that Jesus Christ has said: ‘First the blade, then
the ear;after that the full corn in the ear.’ But I know that He has also said,
‘Which of you, intending to build a tower’-and that involves the idea of effort;
and that He has further said, ‘Or what king, going to make war against
another king’-and that involves the idea of antagonismand conflict. And so,
on the whole, I lay it down that this is one of the conditions of building the

tower, that the energy of the builder should never slacken, but, with continual
renewalof effort, he should rear his life’s building.
And then, still further, there is the fundamental condition of all; and that is,
self-surrender. Our Lord lays this down in the most stringent terms in the
words before my text, where He points to two directions in which that spirit is
required to manifest itself. One is detachment from persons that are dearest,
and even from one’s own selfishlife; the other is the acceptance ofthings that
are most contrary to one’s inclinations, againstthe grain, painful and hard to
bear. And so we may combine these two in this statement: If any man is going
to build a Christlike life he will have to detachhimself from surrounding
things and dear ones, and to crucify selfby suppressionof the lower nature
and the endurance of evils. The preceding parable which is connectedin
subject with the text, the story of the greatsupper, and the excuses made for
not coming to it, represents two-thirds of the refusals as arising from the
undue love for, and regard to, earthly possessions,and the remaining third as
arising from the undue love to, and regard for, the legitimate objects of
affection. And these are the two chords that hold most of us most tightly. It is
not Christianity alone, dear brethren, that says that if you want to do
anything worth doing, you must detach yourself from outward wealth. It is
not Christianity alone that says that, if you want to build up a noble life, you
must not let earthly love dominate and absorbyour energy; but it is
Christianity that says so most emphatically, and that has bestreasonto say so.
Concentrationis the secretofall excellence. If the river is to have any scour in
it that will sweepawaypollution and corruption, it must not go winding and
lingering in many curves, howsoeverflowerymay be the banks, nor spreading
over a broad bed, but you must straighten it up and make it deep that it may
run strong. And if you will diffuse yourself all over these poor, wretched
worldly goods, oreven let the rush of your heart’s outflow go in the direction
of father and mother, wife and children, brethren and sisters, forgetting Him,
then you will never come to any goodnor be of use in this world. But if you

want to be Christians after Christ’s pattern, remember that the price of the
building is rigidly to sacrifice self, ‘to scorndelights and live laborious days,’
and to keepall vagrant desires and purposes within rigid limits, and
absolutely subordinated to Himself.
On the other hand, there is to be the acceptance ofwhat is painful to the lower
nature. Unpleasant consequencesofduty have to be borne, and the lowerself,
with its appetites and desires, has to be crucified. The vine must be mercilessly
pruned in tendrils, leaves, andbranches even, though the rich sap may seem
to bleed away to waste, if we are to grow precious grapes out of which may be
expressedthe wine of the Kingdom. We must be dead to much if we are to be
alive to anything worth living for.
Now remember that Christ’s demand of self-surrender, self-sacrifice,
continuous effort, rigid limitation, does not come from any mere false
asceticism, but is inevitable in the very nature of the case,and is made also by
all worthy work. How much every one of us has had to shear off our lives, how
many tastes we have had to allow to go ungratified, how many capacities
undeveloped, in how many directions we have had to hedge up our way, and
not do, or be this, that, or the other; if we have ever done anything in any
direction worthy the doing! Concentrationand voluntary limitation, in order
to fix all powers on the supreme aim which judgment and consciencehave
enjoined is the condition of all excellence,ofall sanity of living, and eminently
of all Christian discipleship.
III. Further, note the failures.
The towerof the rash builder stands a gaunt, staring ruin.

Whosoeverthrows himself upon great undertakings or high aims, without a
deliberate forecastofthe difficulties and sacrificesthey involve, is sure to stop
almost before he has begun. Many a man and woman leaves the starting-point
with a rush, as if they were going to be at the goalpresently, and before they
have run fifty yards turn aside and quietly walk out of the course. I wonder
how many of you began, when you were lads or girls, to study some language,
and stuck before you had got through twenty pages of the grammar, or to
learn some art, and have still got the tools lying unused in a dusty corner. And
how many of you who call yourselves Christians beganin the same fashion
long ago to run the race? ‘Ye did run well.’ What did hinder you? What
hindered Atalanta? The goldenapples that were flung down on the path. Oh,
the Church is full of these abortive Christians; ruins from their beginning,
standing gaunt and windowless, the ground-plan a greatpalace, the reality a
hovel that has not risen a foot for the last ten years. I wonder if there are any
stunted Christians of that sortin this congregationbefore me, who began
under the influence of some impulse or emotion, genuine enough, no doubt,
but who had taken no accountof how much it would costto finish the
building. And so the building is not finished, and never will be.
But I should remark here that what I am speaking about as failure is not
incomplete attainment of the aim. For all our lives have to confess thatthey
incompletely attain their aim; and lofty aims, imperfectly realised, and still
maintained, are the very saltof life, and beautiful ‘as the new moon with a
raggededge, e’enin its imperfection beautiful.’ Paul was an old man and an
advancedChristian when he said, ‘Not as though I had alreadyattained,
either were already perfect, but I follow after.’And the highest completeness
to which the Christian builder can reachin this life is the partial
accomplishmentof his aim and the persistent adherence to and aspiration
after the unaccomplishedaim. It is not these incomplete but progressive and
aspiring lives that are failures, but it is the lives of men who have abandoned
high aims, and have almost forgottenthat they ever cherishedthem.

And what does our Lord sayabout such? That everybody laughs at them. It is
not more than they deserve. An out-and-out Christian will often be disliked,
but if he is made a mock of there will be a soupçonof awe and respecteven in
the mockery. Half-and-half Christians get, and richly deserve, the curled lip
and sarcasmofa world that knows when a man is in earnest, and knows when
he is an incarnate sham.
IV. Lastly, I would have you observe the inviting encouragementhidden in the
apparent repelling warning.
If we read my text isolated, it may seemas if the only lessonthat our Lord
meant to be drawn from it was a counselof despair. ‘Unless you feelquite
sure that you can finish, you had better not begin.’ Is that what He meant to
say? I think not. He did mean to say, ‘Do not begin without opening your eyes
to what is involved in the beginning.’ But suppose a man had taken His
advice, had listened to the terms, and had said, ‘I cannotkeepthem, and I am
going to fling all up, and not try any more’-is that what Jesus Christwanted
to bring him to? Surely not. And that it is not so arises plainly enoughfrom
the observationthat this parable and the succeeding one are both sealedup, as
it were, with ‘So likewise, whosoeverhe be of you that forsakethnot all that he
hath, he cannot be My disciple.’
Now, if I may so say, there are two kinds of ‘forsaking all that we have.’ One
is the forsaking by which we become disciples; and the other the forsaking by
which we continue true disciples. The conviction that they had not sufficient to
finish is the very conviction that Christ wished to root in the minds of the
crowds. He exhibits the difficulties in order that they may feel they cannot
cope with them. What then? That they may ‘forsake’all their own powerto
cope with them.

That is the first kind of ‘forsaking all that we have.’ That makes a disciple.
The recognitionof my ownutter impotence to do the things which yet I see
must be done, is the underside of trust in Him. And that trust in Him brings
the powerthat makes it possible for us to do the things which we cannotof
ourselves do, and the consciousness ofthe impotence to do which is the first
step toward doing them. It is the self-sufficientman who is sure to be
bankrupt before he has finished his building; but he who has no confidence in
himself, and recognisesthe fact that he cannot build, will go to Jesus Christ
and say, ‘Lord, I am poor and needy. Come Thou Thyself and be my
strength.’ Such a forsaking of all that we have in the recognitionof our own
poverty and powerlessness brings into the field an Ally for our reinforcement
that has more than the twenty thousand that are coming againstus, and will
make us strong.
And then, if, knowing our weakness, ourmisery, our poverty, and cleaving to
Jesus Christ in simple confidence in His divine powerbreathed into our
weakness,and His abundant riches lavished upon our poverty, we cast
ourselves into the work to which He calls us by His grace, then we shall find
that the sweetand certain assurance thatwe have Him for the possessionand
the treasure of our lives will make parting with everything else, not painful,
but natural and necessaryand a joy, as the expressionofour supreme love to
Him. It should not, and would not be difficult to fling awaypaste gems and
false riches if our hands were filled with the jewels that Christ bestows. And it
will not be difficult to slay the old man when the new Christ lives in us, by our
faith and submission.
So, dear brethren, it all comes to this. We are all builders; what kind of a
work is your life’s work going to turn out? Are you building on the
foundation, taking Jesus Christ for the anchor of your hope, for the basis of
your belief, for the crownof your aims, for your all and in all? Are you
building upon Him? If so, then the building will stand when the storm comes
and the ‘hail sweeps awaythe refuges’that other men have built elsewhere.

But are you building on that foundation the gold of self-denial, the silver of
white purity, the precious stones of variously-colouredand Christlike virtues?
Then your work will indeed be incomplete, but its very incompleteness will be
a prophecy of the time when ‘the headstone shall be brought forth with
shoutings’; and you may humbly trust that the day which ‘declares every
man’s work of what sort it is’ will not destroy yours, but that it will gleamand
flash in the light of the revealing and reflecting fires. See to it that you are
building for eternity, on the foundation, with the fair stones which Jesus
Christ gives to all those who let Him shape their lives. He is at once, Architect,
Material, Foundation; and in Him ‘every severalbuilding fitly framed
togethergrowethinto a holy temple in the Lord.’
BensonCommentary
Luke 14:28-33. Which of you, intending to build a tower, (the word πυργος
here signifying the same as the Hebrew migdol, seems to denote any great
building whatever,)sitteth not down first and counteth the cost — To
illustrate the necessityoftheir weighing deliberately, whether they were able
and prepared to bear all their lossesand persecutions to which the profession
of the gospelwould expose them, which indeed was the only term on which
they could be his disciples, he desired them to considerhow prudence would
direct them to actin other casesofimportance. The most thoughtless person
among you, as if he had said, will not resolve on a matter of such importance
as the building of a house, without previously calculating the expense;because
you know that the builder who begins without counting the cost, being obliged
to leave off for want of money, exposes himselfto the ridicule of all passengers
who look on the half- finished edifice. In like manner, the king who declares
war without comparing his forces with those of his enemy, and considering
whether the bravery of his troops, and the conduct of his generals, will be able
to make up what he wants in numbers, is sure to be ingloriously defeated,
unless he humbly sue for peace before the matter comes to an engagement. So
likewise — Like the personwho began to build and was not able to finish; or
like the king who, being afraid to face his enemy, sends an embassyand
desires terms of peace;whosoeverhe be of you that forsaketh not all that he
hath — Who does not engage so earnestlyand resolutelyin his Christian
warfare, as to hold all things cheapin comparison with life eternal, and be

ready to forsake themwhen I callhim to it; he cannot be my disciple — He
cannot be acknowledgedby me as such, because my disciples will be exposed
to such trials, to such reproaches, losses, imprisonments, tortures, and
martyrdoms, that unless they prefer me, and the cause in which I am engaged,
to all visible and temporal things whatever, they certainly will not steadily
adhere to me, or continue faithful and constantin my service. “Christdoes not
here require that we should actually renounce these [temporal] things, but
that our heart and our affections should be so takenoff from them, that we
always love them less than we love him; and be always ready to part with
them when we cannotkeepthem without making shipwreck of faith and a
goodconscience.” —
Whitby. To the same purpose Baxter: “A man cannot be Christ’s disciple if he
prefer not the kingdom of heaven before all worldly interest, and forsake it
not all comparatively, in esteemand resolution now, and in act when he is
calledto it.” “It was in this sense that the apostles understoodtheir Master:
for though they are said to have forsakenalland followedhim, they still
retained the property of their goods, as is evident from the mention that is
made of John’s house, into which he took our Lord’s mother, after the
crucifixion; and from Peterand the other disciples prosecuting their old trade
of fishing, with their boatand nets, after their Master’s resurrection:
nevertheless, though they thus retained the use and dominion of their
property, they had truly forsakenall, in the highestsense of their Master’s
precept, being ready, at his call, to leave their families, occupations, and
possessions, as oftenand as long as he thought fit to employ them in the work
of the gospel. Upon the whole, therefore, it appears, that the renunciation and
self-denial which Christ requires, does not consistin actually parting with all
before he calls us to do so, but in being disposedto part with all, that when he
calls we may do it.” See Macknight.
Matthew Henry's Concise Commentary
14:25-35 Thoughthe disciples of Christ are not all crucified, yet they all bear
their cross, and must bear it in the wayof duty. Jesus bids them count upon it,

and then considerof it. Our Saviour explains this by two similitudes; the
former showing that we must considerthe expenses ofour religion; the latter,
that we must considerthe perils of it. Sit down and count the cost;considerit
will costthe mortifying of sin, even the most beloved lusts. The proudest and
most daring sinner cannot stand againstGod, for who knows the powerof his
anger? It is our interestto seek peacewith him, and we need not send to ask
conditions of peace, they are offered to us, and are highly to our advantage. In
some way a disciple of Christ will be put to the trial. May we seek to be
disciples indeed, and be carefulnot to grow slack in our profession, or afraid
of the cross;that we may be the goodsalt of the earth, to seasonthose around
us with the savourof Christ.
Barnes'Notes on the Bible
Intending to build a tower - See Matthew 21:33. A towerwas a place of
defense or observation, erectedon high places or in vineyards, to guard
againstenemies. It was made "high," so as to enable one to see an enemy
when he approached;and "strong," so that it could not be easilytaken.
Counteth the cost - Makes a calculationhow much it will costto build it.
Jamieson-Fausset-BrownBible Commentary
28-33. whichof you, &c.—Commonsense teaches mennot to begin any costly
work without first seeing that they have wherewithalto finish. And he who
does otherwise exposes himselfto generalridicule. Norwill any wise potentate
enter on a warwith any hostile powerwithout first seeing to it that, despite
formidable odds (two to one), he be able to stand his ground; and if he has no
hope of this, he will feelthat nothing remains for him but to make the best
terms he can. Even so, says our Lord, "in the warfare you will eachhave to
wage as My disciples, despise not your enemy's strength, for the odds are all
againstyou; and you had better see to it that, despite every disadvantage, you
still have wherewithalto hold out and win the day, or else not begin at all, and
make the best you can in such awful circumstances." In this simple sense of
the parable (Stier, Alford, &c., go wide of the mark here in making the enemy

to be God, because ofthe "conditions of peace," Lu 14:32), two things are
taught: (1) Better not begin (Re 3:15), than begin and not finish. (2) Though
the contestfor salvationbe on our part an awfully unequal one, the human
will, in the exercise ofthat "faith which overcomeththe world" (1Jo 5:4), and
nerved by powerfrom above, which "out of weaknessmakesit strong" (Heb
11:34;1Pe 1:5), becomes heroicalandwill come off "more than conqueror."
But without absolute surrender of self the contestis hopeless (Lu 14:33).
Matthew Poole's Commentary
Ver. 28-33. Our Lord had in the parable of the supper showedwhat those
things are which keepmen from embracing the callof the gospel, to wit, their
hearts’ too much adherence to and embracing of sensible and sensualthings.
For the meeting of which temptation he had told them, Luke 14:25-27, thatif
they loved any thing in the world more than him, they could have no portion
in him, they could not be his disciples, for (as Matthew saith) they are not
worthy of him; nay, more than this, they must take up and bear their cross,
and come after him. Here he directs them the best expedient in order to the
performance of these duties, so hard to flesh and blood; that is, to sit down
beforehand, and think what it will costthem to go through with the profession
of religion. This, he tells them, ordinary prudence directeth men to, when they
go about to build, or fight. As to the first, they make as goodan estimate as
they can of the charge. As to the latter, they considerboth the charge, and the
strength that they are able to produce to make opposition. So, saith he, must
they do who will be his disciples:
1. Sit down and considerwhat it will costthem to become the Lord’s building,
what old foundations of nature must be digged up, what new foundation must
be laid, how many stones must be laid before they can come up to a wall level
to the promise wherein salvationis insured.
2. Then they must considerwhat oppositions they are like to meet with, from
the world, the flesh, and the devil.

And they must be ready to forsake allfor Christ, though, it may be, they shall
not be actually calledout to it. Only we must remember, that in parables
every branch is not to be applied.
1. We must desire no conditions of peace from our spiritual adversaries.
2. In our counting up of our strength to maintain the spiritual fight we must
do as princes use to do, who use to count the forces oftheir allies and
confederates,as wellas their own: so we must not count what opposition we,
alone can maintain againstthe world, the flesh, and the devil; but what Christ
(who is in covenant with us as to these fights) and we can do together.
So as considerationand pre-deliberation here are not required of as upon any
accountto deter us from the fight, (for fight we must, or die eternally), but to
prepare us for the fight, by a firm and steady resolution, and to help us how to
manage the fight, looking up to Christ for his strength and assistancein the
managementof it.
Gill's Exposition of the Entire Bible
For which of you intending to build a tower,.... Taking up a professionof
Christ and his Gospel, is like building a tower; which, as a tower, must be laid
on a goodfoundation; not on carnaldescentand parentage;nor on a sober
and religious education; nor on a civil, moral life and conversation;nor on a
bare knowledge ofGospeltruths and a flash of affectionfor them, and the
people of God; but upon Christ the sure foundation; and on principles of
grace formed by his Spirit, in their hearts: and this, like a tower, is carried
very high; not by professing high things, but by living on high amidst a
profession;by having the affections seton things above; and by looking down
with contempt on things below; and by looking to, and pressing after, the
prize of the high calling of God in Christ: the professionof some persons is

very low; it arises from low principles, and proceeds on low views, aims, and
ends; but where it is right, and well founded, it is like a tower, firm and
steady, and is a fortress and bulwark againstapostacy. Now whatperson
acting deliberately in such a case as this, and proceeding with intention and
design,
sitteth not down first, and counteth the cost, whether he have sufficient to
finish it? as every wise man would, who has any thoughts of building a tower,
or any other edifice: and so such that have an intention to take up a profession
of religion, should sit down and well considerof it; which does not imply, that
persons should delay making a profession, onwhom it is incumbent; but that
this should be done with thoughtfulness, care, and prudence: it should be
consideredon what foundation a man is going to build: whether the work of
grace is truly wrought upon his soul; what be the nature and use of Gospel
ordinances;with what views he takes up a profession, and submits to
ordinances;what the church and minister are, he intends to walk with; and
what the charge and costof a profession;for such a work is chargeable and
costly, and should be thought of and considered, whetherhe is able to bear it:
for he will be calledto self-denial;and must expect to suffer the loss of the
favour of carnalrelations and friends; and to be exposedto the scorn and rage
of the world; a cross must be took up and bore; and greatgrace and strength
are requisite to all this.
Geneva Study Bible
For which of you, intending to build a tower, {e} sitteth not down first, and
counteth the cost, whetherhe have sufficient to finish it?
(e) At home, and calculates allhis costs before he begins the work.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

Luke 14:28-33. Peculiarto Luke from the source that he has followed since
Luke 9:51.
γάρ] Reasonforthe οὐ δύναται … μαθητής. Since he, namely, is as little able
to fulfil this greatand heavy task[177]as any one is able to build a towerif he
has not the necessarymeans, etc.:thus the latter serves for corroborationof
the former. Comp. Luke 14:33.
θέλων] if he will. The article (who will) is unnecessary, and too weaklyattested
(in opposition to Bornemann).
καθίσας ψηφίζει]“ut intelligas diligentem atque exactamsupputationem,”
Erasmus.
ΕἸ ἜΧΕΙ] sc. τὴν δαπάνην.
ἈΠΑΡΤΙΣΜΌς, completion, only to be found in Dion. Hal. De compos, verb.
24. On the use of ἀπαρτίζεινin Greek, see Lobeck, adPhryn. p. 447.
Luke 14:30. οὗτος]with scornful emphasis:this man, forsooth!
Luke 14:31. συμβαλεῖν] intransitive: to encounter, confligere, 1Ma 4:34;2Ma
8:23; 2Ma 14:17. See Wetsteinand Kypke.
εἰς πόλεμον] belongs to ΣΥΜΒΑΛΕῖΝ: for a battle. Thus frequently
συμβάλλειν τινι εἰς μάχην (see Kypke); ΕἸς in the sense ofthe purpose. Comp.

πρὸς μάχην, Polyb. x. 37. 4, also Xen. Cyrop. vii. 1. 20 : εἰς μονομαχίανπρός
τινα; Strabo, xiv. p. 676.
ΒΟΥΛΕΎΕΤΑΙ]deliberates with his generals and counsellors. Comp. Acts
5:33; Acts 15:37.
ἐν δέκα χιλ.] ἘΝ, in the midst of, surrounded by, amongst. Comp. Judges
1:14.
Luke 14:32. εἰ δὲ μήγε] sc. δυνατὸς εἴη. See on Matthew 6:1, and Dindorf, ad
Dem. Praef. p. v. f.
τὰ πρὸς εἰρήνην] quae ad pacemcomponendam spectant, arrangements for
peace. Comp. Test. XII. Patr. p. 599. Contrast:τὰ πρὸς τὸν πόλεμον, Xen.
Anab. iv. 3. 10. On the whole sentence, comp. Xen. Mem. iii. 6. 8.
Luke 14:33. The application, and consequently the doctrine, of both examples
as a commentary on the γάρof Luke 14:28.
ΠᾶΣΙ ΤΟῖς ἙΑΥΤΟῦ ὙΠΆΡΧ.] the generalstatementto which the special
instances, Luke 14:26, belong. ἙΑΥΤΟῦ has the emphasis of the self-denial.
Comp. Luke 14:27.
[177]More precise interpretations of the figures are not justified. Especially
the secondought not to have been expounded, as it has often been, of the
struggle againstthe devil (Augustine: “simplicitatem Christian! dimicaturi

cum duplicitate diaboli”), to which, indeed, the peacemakingofver. 32 would
be wholly inappropriate.
Expositor's Greek Testament
Luke 14:28-33. Parablesillustrating the need of counting the cost, peculiarto
Lk., but intrinsically probable as sayings of Jesus, and thoroughly germane to
the foregoing discourse.The connectionis: It is a serious thing to be a disciple,
therefore considerwell before you begin—the renunciations required, the
cross to be borne—as you would, if wise, considerbefore building a toweror
engaging in battle.
Cambridge Bible for Schools andColleges
28. intending to build a tower]This and the next similitude are meant, like the
previous teachings, to warn the expectant multitudes that to follow Christ in
the true sense might be a far more serious matter than they imagined. They
are significantlessons onthe duty of deliberate choice which will not shrink
from the ultimate consequences—the duty of counting the cost(see Matthew
20:22). Thus they involve that lessonof“patient continuance in well-doing,”
which is so often inculcated in the New Testament.
Bengel's Gnomen
Luke 14:28. Πύργον) a strong-hold [‘tower’].—καθίσας, having sat down) so
as to give himself time for making a summary calculationof his means and
resources.So too in Luke 14:31 [ψηφίζει, calculates). This calculationof the
expenses ofbuilding, or a consultationon a question of war, are things of no
inconsiderable moment. But do thou see to it, whether thou hast ever
bestowedmore careful deliberation on the (infinitely more momentous)
question of eternal salvationor else misery. Easyis the descentto hell!—V. g.]
Pulpit Commentary
Verses 28-30. -For which of you, intending to build a tower, sitteth not down
first, and counteth the cost, whether he have sufficient to finish it? Lest haply,
after he hath laid the foundation, and is not able to finish it, all that behold it
begin to mock him, saying, This man began to build, and was not able to

finish. The imagery was not an unfamiliar one in those days. The magnificent
Herodian house had a passionfor erecting greatbuildings, sacredand
profane, in the varied cities under their sway. They would doubtless be often
imitated, and no doubt many an unfinished edifice testified to the foolish
emulation of some would-be imitator of the extravagantroyal house. Now,
such incomplete piles of masonry and brickwork simply excite a
contemptuous pity for the builder, who has so falselycalculatedhis resources
when he drew the plan of the palace or villa he was never able to finish. So in
the spiritual life, the would-be professorfinds such living harder than he
supposed, and so gives up trying after the nobler way of living altogether;and
the world, who watched his feeble efforts and listened with an incredulous
smile when he proclaimed his intentions, now ridicules him, and pours scorn
upon what it considers an unattainable ideal. Such an attempt and failure
injure the cause ofGod.
Vincent's Word Studies
A tower
The subject of the parable is the life of Christian discipleship, which is figured
by a tower, a lofty structure, as something distinguished from the world and
attracting attention.
Counteth (ψηφίζει)
Only here and Revelation13:18. From ψῆφος, a pebble (see Revelation2:17),
used as a counter. Thus Herodotus says that the Egyptians, when they
calculate (λογιζονται ψήφοις, reckonwith pebbles), move their hand from
right to left (ii., 36). So Aristophanes, "Reckonroughly, not with pebbles
(ψήφοις), but on the hand" ("Wasps," 656). Similarly calculate, from Latin
calculus, a pebble. Used also of voting. Thus Herodotus: "The Greeks met at
the altar of Neptune, and took the ballots (τὰς ψήφοις) wherewith they were
to give their votes." Plato:"And you, would you vote (ἂν ψῆφονθεῖο, cast
your pebble) with me or againstme ?" ("Protagoras,"330). SeeActs 26:10.

Cost(τὴν δαπάνην)
Allied to δάπτω, to devour. Hence expense, as something which eats up
resources.
Sufficient (εἰς ἀπαρτισμόν)
Lit., unto completion. The kindred verb ἀπαρτίζω, not used in New
Testament, means to make even or square, and hence to complete.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Luke 14:28 "Forwhich one of you, when he wants to build a tower, does not
first sit down and calculate the costto see if he has enoughto complete it?
KJV Luke 14:28 For which of you, intending to build a tower, sitteth not
down first, and counteth the cost, whether he have sufficient to finish it?
For which one of you, when he wants to build a towerGe 11:4-9;Pr 24:27

does not first sit down and calculate the costLk 14:33;Joshua 24:19-24;Mt
8:20; 10:22; 20:22,23;Acts 21:13; 1 Th 3:4,5; 2 Pe 1:13,14
Luke 14 Resources - Multiple Sermons and Commentaries
Luke 14:25-35 The Extreme Nature of True Discipleship, Part 2 - John
MacArthur
Luke 14:25-35 The Costof Discipleship - Steven Cole
What does it mean to ‘count the cost’(Luke 14:28)?
Luke 14:28-33 Building a Towerand Making War - The Costof Regeneration
- Edward C Mitchell - from The Parables ofthe NT Spiritually Unfolded
Luke 14:25-35 The Costof Discipleshp1 - Steven Lawson- Listen at your own
risk! You will be challenged!
Luke 14:25-35 The Costof Discipleshp2 - Steven Lawson
COUNT THE COST BEFORE
COMMITTING (1)
For - Jesus is explaining that given the costof discipleship, it behooves one to
carefully considerthe costto himself or herself. He gives two illustrations of
the importance of counting the costand the foolishness offailing to do so.
First likened the life of discipleship to a building projectand then to warfare.
Robert Stein - The following similitudes illustrate the need to consider
carefully what it means to become a Christian. (NAC)
Morris - Jesus does notwant disciples who do not realize what they have let
themselves in for. Counting the costis important. He uses twin parables (a
device he employs often) to drive the point home (TNTC).

Which one of you, when he wants to build a tower, does not first sit down and
calculate the costto see if he has enough to complete it? - This rhetorical
question reflects common sense - no one would begin to build a tower (or
house, etc) if he did not have the funds to complete it. And so he does not
proceedwith the project.
First sit down and calculate - This implies that one is not to rush into this
without some serious pondering of the cost!Just as the builder's successwas
contingent on carefully calculations, so too the disciples success (and
perseverance)wouldbe dependent on giving serious thought to what lay
aheadif one is to follow in the Master's steps. Peter's words expand on this
thought...
For what credit is there if, when you sin and are harshly treated, you endure it
with patience? But if when you do what is right and suffer for it you patiently
endure it, this finds favor with God. 21 For you have been calledfor this
purpose, since Christ also suffered for you, leaving you an example for you to
follow in His steps,(1 Pe 2:20-21-note)
Calculate the cost - This term was usedboth for counting votes and for adding
up numbers in business ledgers. Many large cities have structures that were
begun in times of prospeority, only to lie half finished bearing witness to
inadequate resources.
Calculate (5585)(psephizo from psephos = small stone or pebble used by the
Greeks andEgyptians in their calculations)means to count with pebbles, to
compute, calculate, reckon. Psephizo in classicalGreekin the middle voice
meant to give one's vote, vote for, decree.

Gilbrant - psephizo refers to the process ofcounting or calculating. In a
powerful presentation concerning the high costof discipleship, Jesus
challengedHis listeners to considerthe implications of following Jesus. Any
decisionto follow Jesus that does not considerthe costs may result in the
humiliating discoverythat the costis too greatto continue. This humiliation
will come not only in this life but in the judgment to come.
The only other use of psephizo is by John in the Revelationreferring to the
Antichrist
Here is wisdom. Let him who has understanding calculate the number of the
beast, for the number is that of a man; and his number is six hundred and
sixty-six (Rev 13:18-note)
Complete (535)(apartismos from from apó = an intensifier + artízō = to
perfect, finish) is a noun describing the act of completion or finishing
something. Found only here in the Scripture.
MacArthur - This could have been a watchtowerfor protectionfrom his
enemies, or a storage towerforhis goods. Eitherone would have been a visible
constructionproject, and everyone in the community would have known
about it. Preserving one’s honor and avoiding bringing shame on oneselfand
one’s family were elevatedmatters in the ancient NearEast.
John Stott: The Christian landscape is strewn with the wreckageofderelict,
half-built towers—the ruins of those who beganto 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 costof doing so. The result is
the greatscandalof Christendom today, so-called“nominal Christianity.” In
countries to which Christian civilization has spread, large numbers of people
have coveredthemselves with a decent, but thin, veneer of Christianity. They
have allowedthemselves to become somewhatinvolved; enoughto be

respectable but not enough to be uncomfortable. Their religion is a great, soft
cushion. It protects them from the hard unpleasantness oflife, while changing
its place and shape to suit their convenience. No wonderthe cynics speak of
hypocrites in the church and dismiss religion as escapism.
Norman Crawford - In much modern evangelismpeople are told that the
Lord wants them to give up nothing, just to receive Christ and have the
blessings ofsalvation added to their worldly pleasures and amusements. These
supposedconversions do not last because there has been no Spirit-wrought
conviction about being utterly lost, no awakening and, therefore, no
repentance. The true terms of discipleship are kept hidden until "a decisionto
acceptJesus into the heart" is made. The Lord Jesus told people to sit down
and carefully count the cost. This is the opposite of the high pressure method
employed in so many campaigns. Often professionis made in conditions
similar to those in which a personis coercedinto buying some piece of
merchandise that is neither needed nor wanted. Goodsalesmanshipis no asset
in soul-winning. The messageofthe Lord is to count the costfirst of all.
Gene Brooks - The builder did not begin until he had consideredthe cost
(Luke 14:28-30). Justa few years earlier, A.D. 27, a poorly built amphitheater
had collapsed, with about 50,000casualties, so the image was powerful for
Jesus’hearers. (The Costof Being a Disciple)
Steven Cole makes the important observationthat sit down and calculate the
costrefers "to careful, detailed, rational thinking in which you considerall
aspects ofwhat you’re getting into before you make the commitment. Such
careful thinking is opposedto an impulsive decisionmade in a moment of
intense emotion, without much thought about the consequences. Our
evangelistic methods today are big on emotion and little on reason. We get
people into a stadium to hear testimonies from famous athletes or movie stars
about how Christ changedtheir lives. Then they hear a rousing speaker
promise how Christ can meet the person’s every need. Then the invitation is
given and counselors are primed to get out of their seats and walk forward so

that people on the verge of a decisionthink that others are going forward. The
choir or band is playing a song of invitation. Going forward feels like the right
thing to do. In a swellof emotion, the person gets out of his seatand “decides
for Christ.” But did the person getsaved? By God’s grace, some do. But even
the well-knownevangelists admit that the long-term “stick with it” rate for
those who make a decisionis only about 10-15 percent. All too often, their
decisionwas basedmore on emotion than on careful thought about what it
means to follow Christ. Here, Jesus says to the crowds who were interested
enough to be going along with Him, “Considerthe costof following Me.”
POSB - The point is clear: before a person begins to follow Christ, Christ
wants that person to think about it. He wants the personto be sure, absolutely
sure. Canhe afford to follow through; does he have what it takes to build the
tower(life)? Why? Becausea false profession damages the Kingdom of God.
A false professioncauses …
the world to mock and charge true believers with being hypocritical
prospective believers to turn sour
believers to be hampered and hindered in their ministry
some believers to become discouraged
J C Ryle on Count the Cost - We learn secondly, from this passage, thatthose
who are thinking of following Christ should be warned to “countthe cost.”
This is a lessonwhich was intended for the multitudes who followedour Lord
without thought and consideration, and was enforcedby examples drawn
from building and from war. It is a lessonwhich will be found useful in every
age of the church.
It costs something to be a true Christian. Let that never be forgotten. To be a
mere nominal Christian, and go to church, is cheapand easywork. But to
hear Christ’s voice, and follow Christ, and believe in Christ, and confess
Christ, requires much self-denial. It will costus our sins, and our self-
righteousness, andour ease, andour worldliness. All—all must be given up.

We must fight an enemy who comes againstus with twenty thousand
followers. We must build a towerin troublous times. Our Lord Jesus Christ
would have us thoroughly understand this. He bids us “countthe cost.”
Now, why did our Lord use this language? Did He wish to discourage men
from becoming His disciples? Did He mean to make the gate of life appear
more narrow than it is? It is not difficult to find an answerto these questions.
Our Lord spoke as He did to prevent men following Him lightly and
inconsiderately, from mere animal feeling or temporary excitement, who in
time of temptation would fall away. He knew that nothing does so much harm
to the cause oftrue religion as backsliding, and that nothing causes so much
backsliding as enlisting disciples without letting them know what they take in
hand. He had no desire to swellthe number of His followers by admitting
soldiers who would fail in the hour of need. Forthis reasonHe raises a
warning voice. He bids all who think of taking service with Him count the cost
before they begin.
Well would it be for the Church and the world if the ministers of Christ would
always remember their Master’s conductin this passage.Often,—fartoo
often,—people are built up in self-deception, and encouragedto think they are
convertedwhen in reality they are not convertedat all. Feelings are supposed
to be faith. Convictions are supposedto be grace. Thesethings ought not so to
be. By all means let us encourage the first beginnings of religion in a soul. But
never let us urge people forward without telling them what true Christianity
entails. Never let us hide from them the battle and the toil. Let us sayto them
“come with us,”—but let us also say, “count the cost.”
Paying the Price
Which of you, intending to build a tower, sitteth not down first, and counteth
the cost? (Luke 14:28)

We know now that God shut the lions’ mouths, but Daniel didn’t know in
advance that it would happen! He simply counted the costand kept his
commitment to God. So did a lot of others. In Hebrews eleven, it went both
ways for committed believers—some were takenout, others were taken
through, but all of them “obtained a goodreport” (Hebrews 11:39). To follow
Jesus means to discoverwhat you were born to be, pay the price required, and
spend the rest of your life pursuing it to the point of excellence!Once you
catcha glimpse of “the high calling,” you’ll get up earlier, stay up later, and
say “no” more often, because youunderstand God’s will for you. Is that how
you live?
Sure, you’ll make mistakes. Les Brownsays, “When life knocks you down, fall
on your back, for if you can look up, with God’s help you can getup.”
Winston Churchill said, “Success is the ability to go from one failure to
another with no loss of enthusiasm.” Think about that! Successfulpeople are
just the ones who do what the rest of us only talk about, but never get around
to doing. God doesn’t measure you by others; He measures you by what you
could have been if you’d paid the price.
ASK HIM TODAY FOR THE STRENGTHAND THE WILLINGNESS TO
MAKE THAT COMMITMENT. (BobGass - A FreshWord for Today)
OswaldChambers - Building ForEternity
Which of you, intending to build a tower, does not sit down first and count the
cost, whetherhe has enough to finish it… —Luke 14:28
Our Lord refers not to a costwe have to count, but to a costwhich He has
counted. The costwas those thirty years in Nazareth, those three years of

popularity, scandaland hatred; the deep unfathomable agony in Gethsemane,
and the onslaught at Calvary—the pivot upon which the whole of Time and
Eternity turns. Jesus Christ has counted the cost. Menare not going to laugh
at Him at last and say—“This man beganto build, and was not able to finish.”
The conditions of discipleship laid down by Our Lord in vv. 26, 27 and 33
mean that the men and women He is going to use in His mighty building
enterprises are those in whom He has done everything. “If any man come to
Me, and hate not …, he cannot be My disciple.” Our Lord implies that the
only men and womenHe will use in His building enterprises are those who
love Him personally, passionatelyand devotedly beyond any of the closestties
on earth. The conditions are stern, but they are glorious.
All that we build is going to be inspectedby God. Is Godgoing to detectin His
searching fire that we have built on the foundation of Jesus some enterprise of
our own? These are days of tremendous enterprises, days when we are trying
to work for God, and therein is the snare. Profoundly speaking, we cannever
work for God. Jesus takes us over for His enterprises, His building schemes
entirely, and no soul has any right to claim where he shall be put.
Counting The Cost
cost. —Luke 14:28
Severalyears ago I read an article about the importance of counting the cost
before making a major purchase. The advice is particularly appropriate for
those of us who overspentthis past Christmas season.

The writer illustrated his point by adding up the actualcostof the gifts listed
in the popular song “Twelve Days ofChristmas.” The result was a lot less
romantic than the song itself. All the gifts given in the name of love have their
price.
A pear tree was figured at $14, one partridge—$15, two turtle doves— $10,
three French hens—$36, fourcalling birds—$140, five golden rings—$1,000,
six geese a-laying— $1,260,and so on. The total tab for all 12 days came to
$10,314.92. (And that was not figured at today’s prices.)
Counting the costis also important in our commitment to Christ. He made
this clearin Luke 14, when He talkedabout what it takes to be His disciple—
loving Him more than family relationships, our possessions, oreven our own
life.
Giving your life in service to Christ and others can be very rewarding. But
let’s remember what Jesus said. Being His disciple has its price, and we must
carefully count the cost.ByMartDeHaan(Our Daily Bread, Copyright RBC
Ministries, Grand Rapids, MI. — Reprinted by permission. All rights
reserved)
When called to do a work for Christ,
We can't ignore the cost;
For if we fail to think it through,
Our efforts may be lost. —JDB
Following Jesus costsmore than anything—except not following Him.

John MacArthur - Discipleshipis Serious - Luke 14:28 - You can pay nothing
to earn salvation; yet living for Christ is a serious matter of discipleship. To be
a Christian means to rely on Christ’s power rather than your own and to be
willing to forsake your way for His. Being a Christian can mean facing
persecution, ridicule, and tribulation. Jesus forewarnedthe disciples, “‘If they
persecutedMe, they will also persecute you’” (John 15:20). But with His
warning about the costof discipleship, the Lord promised that your heart
would rejoice “‘and your joy no one will take from you’” (John 16:22). And
He also told His followers to “‘be of goodcheer, I have overcome the world’”
(16:33). You won’t escapethe difficulties of discipleship, but Jesus will enable
you to handle them.
Saying Yes To Jesus
Read:Matthew 21:28-32
cost. —Luke 14:28
An agnostic professortells his students that as an 8-year-oldchild he used to
give a Christian testimony that moved people to tears of joy. Now, however,
he has rejectedhis former belief in Jesus. His influence has led many young
men and womento renounce the faith they once professed.
Why does this happen? Part of the answeris in Matthew 21. In Jesus’
parable, a father askedhis two sons to go and work in his field. One said he
would but didn’t. Jesus directedthis to the religious leaders who gave the
appearance ofsaying yes to God, but their hearts were far from Him.

Some who grow up in Christian homes may sayyes to Jesus without truly
understanding what they are doing. Later when their faith is challenged, they
turn awayfrom the faith to which they had given lip-service. In contrast,
others may initially say no to Christ because they realize that to repent and
believe means their lives will belong to the Lord, and they don’t like the
demands of following Christ. But eventually they do repent and believe and
obey.
Putting your faith in Jesus is life’s most important decision. Make sure,
therefore, of your own allegiance to Him. Be carefulalso to instruct others so
they understand that saving faith must be a life-changing reality in their
hearts.ByHerbert Vander Lugt (Our Daily Bread, Copyright RBC Ministries,
Grand Rapids, MI. — Reprinted by permission. All rights reserved)
When we sayyes to Jesus as Lord,
We pledge to take Him at His Word;
If we're sincere He'll give us the grace
To follow till we see His face. —DJD
Faith in Christ is not just a one-time choice but a lifetime challenge.
Luke 14:29 "Otherwise, whenhe has laid a foundation and is not able to
finish, all who observe it begin to ridicule him,
Luke 14 Resources - Multiple Sermons and Commentaries

MacArthur
Click the picture of the unfinished facade, an ambitious extension projectto
the Siena Cathedra which was abandonedin 1348.
Otherwise (hina - usually introduces a result) - As Bock says " A graphic
picture of the result (hina) of not counting the costis that the project will not
be completed."
When he has laid a foundation and is not able to finish - Recallthe toweris
something visible so it would be obvious when he was not able to finish.
Foundation (2310)(themelios from théma = that which is laid down in turn
from títhemi = to place [see study of relatedword themelioo])means
something laid or put down, that on which a structure is built or a stone used
in the constructionof a foundation. It was used literally of buildings
foundation (foundation stone Rev 21:14).
All who observe it begin to ridicule him - (cf Lk 18:32; 22:63;23:11, 36)
Honor was very important in the NearEastand failure to finish the tower

would bring dishonor. He would have been the laughingstock ofthe village.
"Suchis the danger for a disciple who does not assesswhatit means to follow
Jesus. The failure is not God’s, but the disciple’s—becauseoflack of
commitment, resolve, and reflection." (Bock)
Observe, (2334)(theoreofrom theaomai= to look at closelyorattentively or
contemplatively - even with a sense ofwonder; cp theoros = a spectator)
(Gives us English = theater, theorize) usually refers to physical sight but can
also refer to perception and understanding. It means to gaze, to look with
interest and purpose, to carefully examine with emphasis on or attention to
details. To behold intensely or attentively.
Ridicule (mock) (1702)(empaizo from empaizo = to play with, deride, mock,
scoff)describes those who make fun of another, scoffing at him. The idea of
deride means to laugh at contemptuously or to subjectto usually bitter
contemptuous ridicule.
Keener - Severalyears earlier(A.D. 27) a poorly built amphitheater had
collapsed, with an estimated fifty thousand casualties.The failings of
inadequate or half-finished structures were well-known. The crucialpoint
here, however, is the builder’s shame in a societyobsessedwith honor.
Luke 14:30 saying, 'This man began to build and was not able to finish.'
KJV Luke 14:30 Saying, This man beganto build, and was not able to finish.
Mt 7:27; 27:3-8;Acts 1:18,19;1 Cor 3:11-14;Heb 6:4-8,11;10:38; 2 Pe 2:19-
22; 2 Jn 1:8

Luke 14 Resources- Multiple Sermons and Commentaries
MacArthur
Saying - In context they are not simply stating a fact but in factare speaking
derisively. NET has "make fun of him, saying."
Gary Inrig - Discipleshipis not a casualor an occasionalactivity. Enthusiasm
for it is important, but that will be insufficient to sustaina man plodding
under the burden of the cross. Discipleshipis an exciting adventure, but it is
also a draining and demanding lifestyle. Warfare looks thrilling in the movies;
it looks very different from the trenches. “Count the cost—itis no small
matter to build a life for Me.”
This man (NIV = this fellow) - A derogatoryaddress. This phrase was often
used in Luke in a derogatory, contemptuous sense. Forexample, see "this
one" and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35.
Was not able to finish - The verb finish (1615)(ekteleo)means to bring to an
end or to completion, to perform a task completely. BDAG adds "with
implication of a job well done." Ekteleo is used only in Lk 14:29,30 (once in
Lxx =2 Chr 4:5.)

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