Luke 14:26Meaning & Commentary from the Church Fathers

This misplaced affection harms both the one giving and the one receiving it. Christ articulated this to empower children and to humble parents who might obstruct the pursuit of holiness. Indeed, parents, recognizing that Christ possesses the authority to draw even their own children away, would ultimately have to relent in their excessive demands. That’s why, shifting focus from the parents, He addresses the children, indicating to the former that their efforts are in vain. See Matthew 10:37.

How does He communicate this? Through His own example. He honored Joseph (Luke 2:51), who was not His biological father, and He continued to care deeply for His mother, ensuring that even in His final moments on the cross, He entrusted her to the care of His beloved disciple (John 19:26-27). Thus, how can He advocate one principle through actions while promoting a contradictory notion through words? He instructs us to reject familial ties that threaten our devotion to God. When they become obstacles in our spiritual pursuit, they no longer fulfill the role of parents or loved ones.

Furthermore, the directive to "hate our own souls" emphasizes the need to abandon selfish desires that draw us away from God, without endorsing self-harm. Rather, it highlights the importance of elevating eternal rewards above temporary suffering. The Lord demonstrates this by refusing to yield to the devil's temptation to leap from the pinnacle of the temple (Matt. 4:5-7) and by consistently evading traps set by the Jews seeking to harm Him (Luke 4:30). Therefore, anyone who, despite being harmed by family in matters of honoring God, continues to prioritize their approval over divine will, or who, due to a fear of suffering, contemplates forsaking their faith, cannot truly be considered a disciple of Christ.

The Saviour, who instructs even the most hostile to embrace humility and forgive those who wrong them—"Love your enemies and pray for those who persecute you"—cannot mean for us to hate our own family or to dishonor our parents, siblings, or even ourselves. He, who condemned those that disregard the law of love, certainly does not wish for His followers to adopt a reckless mindset. What He aims to convey through these commandments is evident to those who can comprehend His words in other contexts: "For whoever loves father or mother more than Me is not worthy of Me; and whoever loves son or daughter more than Me is not worthy of Me." By specifying "more than Me," He clarifies that while He allows us to love, it cannot surpass our love for Him. He rightfully demands our foremost affection, for in those perfected in faith, love for God surpasses even the respect due to parents or the affection felt for children.

To provide context for our Lord's teaching on this matter, we recall the Gospel passage from our previous meeting, which described a grand banquet to which many were invited by the host. However, the guests were indifferent: "They all began to make excuses," one claiming to have purchased a field, another saying he had acquired five oxen, and yet another stating he had married a wife. These hollow justifications angered their inviter. This scenario clearly illustrates that when God calls us to partake in His abundant blessings, we must shun the desires of the flesh and prioritize eternal matters above the fleeting aspects of this world. We should dedicate our utmost efforts toward pursuits that bring lasting fulfillment and joy, as God generously offers His gifts, inviting us to share in the joy experienced by the saints in anticipation of future blessings.

Earthly possessions hold little significance, for they are ephemeral and tied to the corruptible flesh. In contrast, spiritual and divine gifts continuously accompany those deemed worthy, extending into eternity. What value would wise individuals place on farming lands, transient pleasures, or familial respect when it is proclaimed that for the love of Christ, all these must be forsaken? Numerous examples exist of individuals who aspired to live righteously—having seemingly brushed against the struggles of spiritual combat and nearing the ultimate prize—only to falter out of concern for relatives, weakness in battle, or entanglement in sinful desires, choosing immediate gratification over anticipated blessings. Others have succumbed to the fear of death, denying their faith when faced with persecution, thus forgoing the opportunity to receive the imperishable crown and betraying their steadfastness.

Therefore, in fostering a mind resistant to despair and indifferent to worldly matters out of love for Him, He commands us to even "hate" our fleshly relatives and ourselves, particularly when circumstances demand such sacrifice.

By emphasizing the ties with those closest to us and all cherished relationships, He introduces an even more profound concept: one must also disregard one's own soul, meaning one's own will, particularly when it opposes the divine will. The true follower of Christ must be liberated from attachments to both soul and flesh in spiritual endeavors.

This might create the impression that one statement contradicts the other. However, not only do they not negate each other, but they are also fundamentally different in nature. Both arise from the same intent and disposition aimed at the same divine objective. It is indeed possible to regard a father as an adversary without striving for revenge, just as one must venerate Christ above all else. In this dynamic, one can refuse hatred and harmful actions while also conquering one's fear of family ties when such ties jeopardize one's salvation. Thus, if an ungodly father or son becomes an impediment to faith and a barrier to a higher spiritual life, one ought not to align with him or share in his mindset. Instead, one should sever those earthly bonds of kinship due to spiritual opposition. ‘Which of the rich shall be saved.’

After narrating the parable of the royal wedding banquet, where the king invited those who were invited to a feast for his son, Jesus expressed sorrow for those who could not attend due to their attachments to worldly matters. He proclaimed, “If anyone comes to Me and does not hate his father, and mother, and wife, and children, and brothers, and sisters, yea, and his own life also, he cannot be My disciple” (Luke 14:26). This teaching emphasizes that those who wish to enter His kingdom must first turn away from all that draws their hearts to the world; otherwise, they cannot lay claim to the kingdom they seek.

Moreover, to warn against relying solely on faith without accompanying action, the Lord spoke of a king who entered to observe those at the feast, noticing a man without the proper wedding attire. The king ordered that man to be cast into the outer darkness (Matthew 22:11-13). Many may enter under the name of Christianity but will be excluded due to the lack of faithful deeds. Likewise, the Apostle Paul, recognizing the impossibility of loving both God and worldly matters, wrote to Timothy, saying, “No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier” (2 Tim. 2:4). He noted that anyone who endures hardship shall not receive a crown unless they compete lawfully (2 Tim. 2:5). Encouraging his young disciple with the hope of fruitful labor, Paul stated, “The laborer is worthy of his reward” (2 Tim. 2:6).

In his letters to others, he articulated, “He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married careth for the things that are of the world, how he may please his wife” (1 Cor. 7:32-33). Those who allow such concerns to dominate their thoughts may hear a dreadful summons: “Cast him out into outer darkness; there shall be weeping and gnashing of teeth” (Matthew 22:13).

However, the person who has turned away from natural desires often exclaims with the Apostle Peter, “Behold, we have left everything and followed You; what then shall we have?” (Matthew 19:27), and they hear His gracious assurance, promised eternal life. What did Peter leave behind, despite being poor, if not his natural yearnings? For unless one dies to the flesh, living by the Spirit, there can be no resurrection of the soul. Just as a dead person experiences no natural desires, so too does one who spiritually dies to the flesh. If you have not yet reached a spiritual maturity and find yourself still in an immature state, humble yourself before your Teacher—yes, be “disciplined with mercy” (Ps. 140:5) and “do nothing without counsel” (Sir. 32:21), even if what seems good to you may lead to darkness later on.

When the soul contemplates this, it ignites with yearning to be present in that blissful realm. Nevertheless, such profound rewards cannot be realized without immense effort. As Paul, the esteemed herald of the faith, reminds us, “But if any man strive for masteries, yet is he not crowned, except he strive lawfully.” (2 Tim. 2:5). Thus, the splendor of the rewards ought to inspire the soul, yet the pursuit of ascetic discipline should not overwhelm us. Therefore, Truth beckons those who seek her: “If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple.” Yet, how can it be that we are commanded to hate our parents and relatives while simultaneously instructed to love even our enemies? Indeed, regarding the union of husband and wife, it is stated, “What therefore God hath joined together, let not man put asunder.” (Matthew 19:6). Paul also teaches, “Husbands, love your wives, even as Christ also loved the church, and gave Himself for it.” (Eph. 5:25). Here, the disciple is instructed to love his wife, even as the Master commands that one must hate their wife to be His follower. Are we to believe that there is a contradiction between the Judge's declaration and the preacher's teaching? Can we coexist in love and hatred? Yet, if we perceive the essence of the commandment, we see that we can embody both through separation: we ought to love those with whom we are physically connected, while rejecting the ways of those opposed to God's path. It is as though, through our aversion, we love the truth spoken by those who lead us astray by worldly wisdom. But to clarify that this command to hate does not stem from a place of malice, the Lord further instructs us to also hate our own lives. Thus, it is an imperative to hate that which detracts from our devotion to God. Therefore, one who loves must despise those who oppose him, just as he might despise the acts against his own soul. We neglect the soul when we resist its desires, when we quarrel with its pursuits, when we oppose its delights. Consequently, this hatred reflects a true love, directing us toward the highest good. This is how we ought to articulate our disdain for others: by loving what they are as creations of God and loathing what obstructs our divine journey. It is recorded that while Paul was en route to Jerusalem, the prophet Agabus bound his hands and feet with Paul’s own belt, declaring the fate awaiting him: “The man whose girdle this is, so shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.” (Acts 21:11). What did the one who fully sacrificed for his soul declare? “For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus.” (Acts 21:13); “neither count I my life dear unto myself.” (Acts 20:24). This is how the apostle, embodying both love and hatred, chose to relinquish his life for Christ, enabling his soul to be resurrected from the death of sin. Let us transpose this concept of self-denial to our attitudes towards others. We must love all individuals in this world, including our adversaries; yet, for the sake of our devotion to God, we need not embrace those who oppose Him, even if they are kin. For one who ardently desires eternal life must abandon earthly ties—father, mother, spouse, children, and kin—to truly seek God, focusing solely on Him while forsaking earthly distractions. It is vital to acknowledge how worldly attachments can cloud our judgment and obscure our ability to see clearly; however, we can manage such distractions effectively if we keep them in their rightful place. Therefore, we must extend our love to our neighbors, ensuring our love is directed to all, both near and far, while holding firm to our love for God. When the Ark of the Lord returned from the Philistines to Israel, it was placed on a cart pulled by cows that had just calved, while their calves remained locked at home. It is written: “And the cows took the straight way to Bethshemesh.” (1 Sam. 6:12). In this, can we not see the cows representing the faithful in the Church who bear the commandments of the holy Word, much like they carried the Ark? Notably, these cows had just calved, symbolizing believers who are devoted to God without being entangled by worldly concerns. Those who truly carry the Ark of God do not stray from their path. As the cows journey toward Bethshemesh—the house of the sun—let us be reminded that “the Sun of righteousness shall arise with healing in His wings.” (Malachi 4:2). If we aspire to dwell in the presence of the Eternal Sun, we must remain steadfast, refusing to veer from God’s way for the sake of fleeting desires. We must urgently recognize that the oxen of God, attached to the cart, press onward, mooing and bellowing, yet unwavering in their course. Such must be the preachers of God and all who are faithful within the Holy Church: compassionate towards their neighbors while remaining unswayed in their commitment to God's path.

If one merely abandons the unnatural, they have not truly forsaken anything of their own for God's sake, since the unnatural does not belong to them. However, the one who relinquishes the natural cries out with the Apostle Peter, "Behold, we have forsaken all things, and have followed Thee; what shall be done for us?" (Matthew 19:27-29) and hears the blessed call of the Lord, receiving the assurance of eternal life (Matthew 19:27-29). What did Peter relinquish, given that he was not wealthy? His boast lay in forsaking natural desires. For unless one dies to the flesh and lives in the Spirit, resurrection in the soul is unattainable. Just as a deceased person has no natural desires, so too does one who is spiritually dead to the flesh. If you are dead to the flesh, how can natural desires remain active within you? Should you not have matured spiritually and still possess an immature mind, humble yourself before your teacher—allow him to discipline you with compassion; "Let a righteous man strike me—it is a kindness" (Psalm 140:5), and act with caution in all your endeavors (Sirach 32:21), even when faced with what may appear good to you; for the light of demons ultimately leads to darkness.

When those dear to us in the flesh seek to divert us from God's will, we must respond with a sacred animosity, akin to the disdain a lamb might hold for wolves—remaining untransformed into wolves ourselves, and not defending against them with teeth (see Matthew 10:16, and the hagiography of the Great Martyr Barbara, Chetyei-Minei, December 4). This holy enmity towards our neighbors involves fidelity to God, disobeying the wicked wills of men, even if they are our closest kin. It manifests through generous tolerance of the offenses they cast upon us, and prayer for their salvation, devoid of malice and actions that resemble malice, reflecting a hatred for the fallen nature, and a love that is protective by God’s grace.

Those sentenced to crucifixion would always carry their cross to the execution site; this act symbolized their submission to the judgment against them and their readiness to endure a painful demise. Similarly, Christ, in asking His disciples to be prepared to accept with total humility and surrender to God’s will all hardships for faith in Him, likens them to one who obediently bears his cross. Anyone who values the pleasures of this earthly existence over the treasures of the heavenly kingdom, who forfeits eternal rewards for temporal benefits, or who clings to earthly life by rejecting Christ, thereby saving his life which is at risk, is not worthy of Him; for whoever seeks to preserve their life in this world loses it for eternity and will not enter the heavenly realm. Conversely, whoever willingly sacrifices their life for Christ, losing their soul for the sake of this world, ultimately preserves it for eternal life, thus only such an individual is truly worthy of being called a disciple of Christ.

If earthly attachments serve as significant barriers to obeying Christ, a choice must be made to forsake these ties in favor of a steadfast commitment to Him. While animosity is contrary to the Christian ethos when it opposes the commandment to love, it becomes justifiable if directed against anything that fundamentally hinders a person from fulfilling their highest calling, which is the salvation of their soul. The God defined by love is also seen as opposed to hatred (Rom. 9:13). "And his very life": referring to his true being (ψυχὴ), the soul here is contrasted with the spirit (πνε'υμα), symbolizing the root of sinfulness in humanity (cf. 1 Cor. 2:14-15). This sinful inclination, which prevents an individual from following Christ and achieving moral and spiritual perfection, is to be repudiated by anyone striving towards such goals.