J. Leland Earls: CALL TO DISCIPLESHIP

I hope by now that you will begin to understand that Jesus came to provide—not only salvation as a free gift to be received by "whosoever" exercise faith in Him—but also to extend an invitation and challenge to a "higher calling"—and this is what "discipleship" is all about. If you do not understand this, you will not be able to comprehend much of what Jesus taught. Going back to Lk. 9:62, we can understand that when Jesus talked about "putting one's hand to the plough and not "looking back," He was using an "idiom" or "figure of speech" to emphasize the importance of a vision of the GOAL of being made "FIT" for joint-heirship with Him in His glorified Kingdom realm centered in the New Jerusalem. The warning about not "looking back" has nothing to do with denying Christ, losing one's salvation, etc., but indicates a failure to "follow through" in one's determination to "forsake all" (Lk. 14:33) in the "pursuit" of Jesus to be discipled by Him. It is the failure to spiritually "set one's face steadfastly to go to (the New) Jerusalem." The Greek word translated "looking" in the expression, "looking back" in Lk. 9:62 is blepo; and it not only indicates the act of looking with the eyes, but to observe accurately and with desire and contemplation. Thus we are to understand that those who "look back" are not Christians whose total commitment to follow Christ "all the way" is sometimes "clouded" by momentary temptations, indecisions and longings for materialistic attachments and compromised relationships which "invade" their thinking from time to time—but rather those who by deliberate contemplation give in to selfish desires which begin to take precedence over their first (chief) love (Rev. 2:4) for Jesus Christ, and the willingness to "suffer the loss of all things (if necessary) for the sake of WINNING Christ and qualifying for the "high calling," as the apostle Paul expresses it (Phil. 3:8, 13-14).

The context of Lk. 9:51-62 also seems to indicate that "looking back" not only refers to those who truly seek to begin to follow Jesus all the way but are deterred into some kind of compromise, but also those who "feign" their intention to follow Jesus all the way, but are really insincere or self-deceived. As Jesus was traveling on this last journey, having set His face steadfastly to go to Jerusalem, there were three men who came to Him and offered themselves to follow Him. What their motives were, we do not know. Maybe they were just trying to impress Him, but Jesus perceived their lack of full commitment. The first one came and said, "Lord, I will follow You wherever You go." By His words, at least, this man "put his hand to the plough." But Jesus discerned something deeper in his heart, (see John 2:23-24). His response indicated that He knew the man would not be able to make the sacrifices and fulfill the conditions in order to follow Him. The spiritual implications for us I will comment on by means of a reprinted article, which appeared in one of my early publications that I will add at the close of this study.

In Lk. 9:59, we read that Jesus said to another, "Follow Me." But he said, "Lord, allow me first to go and bury my Father." His response was a euphemism for declining the invitation, as the Jews buried within twenty-four hours and did not leave the house for ten days. Jesus then answered, "Let the dead bury their dead: but go then and preach the kingdom of God." Jesus uses a figure of speech by which one word is used twice in the same sentence with two meanings: "leave the dead to bury their own corpses." Finally, another said to Jesus, "Lord I will follow You; but let me first go bid them farewell, which are at home at my house." Jesus perceived this excuse as an inner vacillation which would eventually manifest in an unwillingness to ' follow through." (Lk. 9:61-62).

[ An Attitude of Responsibility ]

This brings us back to that which was introduced at the beginning of this part of our Discipleship study: that of responsibility. Is not responsibility the ability to take whatever action is necessary and follow through with it?—thus manifesting the qualities of reliability, trustworthiness and faithfulness. Those who are going to be chosen (the "elect") to participate with Jesus in His "ruling" Kingdom, must let the Spirit of God develop these qualities in their inner being. In Rev. 17:14, we read that those who are WITH the Lord of lords, and King of kings are the "called, and chosen (elect) and faithful." We will come across this word "faithfulness" again as we develop these theme of responsibility.

As Jesus discipled His followers, He sought by many means to teach and impress in a forceful manner the importance of responsibility. His KEY way of doing this was by means of parables on "stewardship." Remember that Jesus told parables for those who had "ears to hear" (Mark 4:9, 23, etc.); those who are interested in more than just "salvation" and what they can receive from the Lord, those who have heard the call to discipleship and are willing to be prepared for Kingdom responsibility.

[ Understanding "Stewardship" ]

In the culture of Jesus' day, "stewards" were very common. A steward was one who had oversight and management of another person's property, finances, or other affairs. Those rich enough might hire a person or persons to manage their affairs, or more often, they would own slaves who would be given various responsibilities in the Master's estate, from little to great. As a slave proved responsible and trustworthy, he would be given greater responsibilities. Often a well-proven and trusted slave would be made "governor" of his Master's children, to teach them proper conduct and manners, and provide whatever discipline was necessary.

Probably the prime example of a faithful steward in the Bible (besides Jesus, who was a steward of His "Father's business" and our example) was that of Joseph. Joseph was sold by His brothers as a slave and taken info Egypt. Potiphar, an officer of Pharaoh, captain of the guard, bought Joseph. Joseph conducted himself in such a proper manner, that Potiphar made him overseer (steward) over all his household affairs. He so trusted Joseph that Gen. 39:6 says, "And he left all that he had in Joseph's hand; and he knew not what he had, except the bread which he did eat." Then came a supreme test. Potiphar's wife desired Joseph to "lie with her." But Joseph, determined to act responsibly and be faithful to his Master, refused. (Read his words in Gen. 39:8-10). As a result, he was betrayed and had to spend a number of years in prison. You know the story. Ps. 105:18-19 says of Joseph: "whose feet they hurt with fetters: he was laid in iron: until the time his word came: the word of the LORD tried him." But while in prison Joseph chose to trust the Lord and His Word; he chose to learn rather than "burn "(with anger); he became better rather than bitter. He acted so responsibly and proved to be so trustworthy, that he was promoted to "chief steward" over all the other prisoners (Gen. 39:21-23). This kind of responsible behavior prepared him to be elevated to the oversight of all Egypt under Pharaoh (Gen. 41: 39-40).

Beloved, this is a TYPE for us. One of the purposes of discipleship is to prepare us for positions of responsibility in Christ's coming Kingdom. Jesus makes this very clear in two of His "stewardship parables." In what we call the "parable of the talents" (Mt. 25:14-30), based on the principle that "to whom much is given much is required," the servants (stewards) who acted responsibly were commended with the words: "Well done, you good and faithful servant (steward): you have been faithful over a few things, I will make you ruler over many things." Contrast Mt. 25:20 & 22 and notice that to whom more was given, [from him] more was required. In the "parable of the pounds" found in Lk. 19:12-27, Jesus gives even more specific indication of future posts of rulership in His Kingdom by His words to certain servants (stewards): "Then came the first, saying, 'Lord, your pound has gained ten pounds.' And He said to him, 'Well, you good servant: because you have been faithful in a very little, have [ ] authority over ten cities.' And the second came, saying, 'Lord, your pound has gained five pounds.' And He said likewise to him, '[You also] be over five cities.'"

[ "Faithfulness:" The Benchmark of Stewardship ]

Notice that the commendation and "assignment" in the Kingdom-rule of Christ is to those who have been faithful. Paul says in I Cor. 4:2 that "it is required in stewards that a man be found faithful." Faithfulness implies the willingness to accept the increasing responsibilities of discipleship, uncompromising devotion to the Master (Jesus) above every other person or thing, trusting the Lord and staying true to our unconditional commitment to Him through ALL the testing experiences that He brings to each one of us as a part of “refining" and preparation for future Kingdom "roles," as well as providing opportunities to affirm our loyalty to our Lord under various pressures and difficult circumstances.

In the context of "stewardship," faithfulness means that we are responsible and trustworthy "managers" of ALL that God has given us—our lives and all that we are blessed with, both spiritual and material. Paul tells us in I Cor. 6:19-30, ‘‘…you are not your own. For you are bought with a price: therefore glorify God in your body, and in your spirit, which are God's." The body (and material wealth) and the spirit (and spiritual wealth) cannot be separated: they are inter-related when considering our stewardship responsibility before God. Jesus put it this way: "If therefore you have not been faithful in the unrighteous mammon (material wealth), who will commit to your trust the true riches? (spiritual wealth)—Lk. 16:11.

[ Principles of Applied Stewardship ]

There are two ways of applying this principle of stewardship: (1) As it applies to our present progress and growth in the Lord; (2) As it applies to our preparation for the future Kingdom. First, the "true riches" in terms of our present experience comprises all of the blessings and benefits that we receive as a result of our personal relationship with Jesus Christ, which enrich and develop the "inner man" of the "heart" (our TRUE self—the human spirit and soul, with all their faculties and infinite potential) because of the infusion of Christ's LIFE and SPIRIT working within to bring forth "fruit" to God (John 15:8) and transform us into the likeness and image of THE Son of God (Rom. 8:29). Too vast to deal with here, this subject of the "true riches" for the "inner man" which brings "LIFE abundant" and "joy unspeakable and full of glory" (John 10:10, I Pet. 1:8) can possibly be best summarized in a prayer by the apostle Paul for the Ephesian Christians as recorded in Eph. 3:14-21: "For this reason, I bow my knees before the Father … that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man; so that Christ may dwell (increasingly) in your hearts through faith, and that you, being rooted and grounded in love, may be able to comprehend (lay hold of and make your own) with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God. Now to Him who is able to do exceedingly abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen." (NAS version). Reading the above passage out of the Amplified version is very helpful.

Now the point I want to make, based on Jesus' words in Lk.16:11, is that the degree we are able to understand and experience the "true (spiritual) riches" in the present life, is to a great extent dependent on how faithful we are in our stewardship of the money and material things that God entrusts to us. It has been my experience through many years of pastoring, that those Christians who do not joyfully (II Cor. 9:7) and faithfully GIVE of their material substance (tithes and offerings) to God, have a difficult time understanding Scriptural truths beyond that which is elemental, and usually do not have the heart interest or receptivity that makes it possible for the Lord to lead them into the deeper realms of His Word and Spirit which might be characterized as the "true riches." ( See Mt. 6:21 for material treasure and the heart).

Second, we need to see this scripture (Lk. 16:11) as it relates to our preparation for Christ's Kingdom of Glory. It is quite obvious that the "true riches" are something other than anything material, as they are contrasted with the "unrighteous mammon," which is obviously money and material things. Therefore the "true riches" would indicate our inheritance in the "higher realm" of that which is eternal and permanent, in contrast to the temporal, transitory and changing realm of the earthly and material. Paul says in II Cor. 4:17-18 that "our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen: for the things which are seen are temporal; but the things which are not seen are eternal.” Furthermore, the Greek word translated "true" in the expression "true riches," is alethinos, which means veritable: i.e. genuine, real, substantial, unchanging—thus as "eternal" as God Himself. Contrast this with II Cor. 4:17-18 which is quoted above, where Paul declares that only that which is not seen is "eternal;" whereas that which is seen (physical and material things) are "temporal. The Greek word is proskairos, which means "for the occasion only, i.e. temporary, endure for a time, for a season, temporal." Thus in my thinking, at least from the point of view of God's cosmology, and in terms of His coming Kingdom, the "true riches" refers to the glorified (heavenly) realm, in contrast to the earthly Kingdom realm.

[ Expositing the Parable of Stewardship ]

The verse I have been dealing with (Lk. 16:11) is part of a stewardship parable whereby Jesus teaches by contrast. He sets forth first Israel's failure as His steward nation under the Old Covenant, and then contrasts that with what He requires of those who would be "faithful stewards." Under the Old Covenant, Israel was God's steward nation, entrusted with the manifestation of His Kingdom on the earth. To Israel much was given; therefore much required (see Rom. 9:4-5). But Israel failed miserably in her stewardship responsibilities. This is portrayed to us in the parable in Lk. 16:1-2: "And He said to His disciples, 'There was a certain rich man which had a steward; and the same was accused to him that he had wasted his goods. And he called him, and said to him, 'How is it that I hear this of you? give an account of your stewardship; for you may be no Ionger steward'." Instead of confessing his wrong and repenting, enabling the Master to reinstate him in his service, and after a time of proving that he was trustworthy, being restored to his stewardship, the man in the parable resorted to an entirely different course. I will not quote it, but you can read about it in Lk. 16:3-7.

The unfaithful steward in the parable represents the Jewish nation at the time that Jesus came to "call them to give an account of their stewardship." Jesus excoriated them for their failure. But they refused His call to repentance. They said: "We will not have this man (their very GOD in human flesh) to reign over us" (Lk. 19:14). Jesus pronounced judgment on them (Mt. 23:37-39), and we know the historical record of how they were cast out of their stewardship and out of their land (Lk. 21:22-24). As illustrated by the man in the parable (Lk. 16:3-8), the Jews resorted to living by their own shrewdness, that they might be received into the "houses" (lands) of the Gentiles.

I can't take time to go into all of the significance of tactics employed by the man in the parable and its fulfillment in the history of the Jews. But in order to show the truth by contrast, we find that the man in the parable is commended by his Master because [he acted] "wisely" (better translated "shrewdly"—for he was employing the "wisdom" that James calls "earthly, sensual, devilish," not the "wisdom that is from above"—see James 3:13-18). Now the reason for that commendation is to lead up to [the] basic teaching of this parable; that "the children of this world are in their generation wiser than the children of light" (16:8). The "unjust steward" (in this parable picturing the Jews), in order to assure his future, began to adopt the principles of this world: questionable practices in the manipulation of finance and business in order to advance his own interests; seeking to "buy" friends by ingratiating himself with others, but for selfish purposes only.

Now comes the "problem" verse (16:9). As it is translated in most versions of the Bible, it appears that the Master is telling the "children of light" to "ape" the same tactics as the "unjust steward." This is the way it is usually preached: "use your money to make friends." But, beloved, this is a parable by contrast. In telling the parable, Jesus first illustrates how a "steward" is not to act: first by acting irresponsibly by wasting his master's goods, and then by further compounding his irresponsible conduct by hardening his heart and adopting the principles of this world to assure his future.

In contrast, Jesus then enunciates the principles by which the children of light are to live in order to be responsible stewards, please our Master (Jesus) and assure our future in HIS kingdom. To rightly understand this parable, I believe that verse 9 should be put in the form of a question, with a negative answer implied. I will quote this verse from the "Living Bible" which conveys the right thought, at least as far as punctuation is concerned. "But shall I tell you to act that way, to buy friendship through cheating? Will this ensure your entry into an everlasting home in heaven? No!" This makes a sensible transition to vs. 10, where Jesus gives the requirements of a true steward in contrast to the one who failed his Master. I will quote verses 10-12: "He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if you have not been faithful in that which another man's, who shall give you that which is your own?"

[ Reaching for Responsibility vs. Reaching for Authority ]

Beloved, this brief series on Discipleship has meant to be only a general survey of the subject, covering what I considered to be the basics. And one of the most important basics is that which I been seeking to set before you in this final study: that we are responsible_, in direct proportion to what we have received (entrusted to us) from the Lord—whether that be spiritual light and understanding, gifts and ministries; or whether that be material possessions. The same principle applies: "to whom much is given, [of him] much is required (Lk. 12:48). We must respond with responsibility (reliability, trustworthiness, faithfulness).

I remember reading a great insight in the Reader's Digest at one time in a quotation by the President of General Motors. He said: "If you see a man reaching for authority, watch him, he will hurt you. If you see a man reaching for responsibility, bless him, promote him, he will bless you." After years of pastoring, how true I have found this to be. Those who reach out for authority usually want to exalt themselves, instead of letting God exalt in His time. They only bring grief to themselves and hurt to others. Those who reach out for responsibility have a servant's heart, wanting to be faithful stewards of whatever is committed to them.

[ Three Marks of Responsible Stewardship ]

To conclude this study, I want to emphasize briefly [ ] the three marks of responsible stewardship in the passage that I quoted earlier from Lk.16:10-13. The apostle Paul admonished Timothy to entrust to "faithful men" that which he had taught him. There are no better "ear-marks" of faithful men (and women) than the following given by Jesus Himself: (1) "He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous in much"(NAS version). Oh the sad stories I could tell of those who wanted to have some great ministry, gift or position in order to serve God. Yet they would totally fail to be responsible and faithful in "small" tasks that were entrusted to them. But God knows that He cannot commit greater things to those who have not learned to be faithful in those things that seem so "little" and insignificant. (2) "If therefore you have not been faithful in the use of unrighteousness mammon, who will entrust the true riches to you?" I have already dealt with this point so will not write further. (3) "And if you have not been faithful in that which is another's, who will give you that which is your own?" "That which is another's" is first of all that which is God's. If we are faithful "stewards" (trustees) of all that God has given us: whether material or spiritual, then in His coming Kingdom, God will grant us that which is "our own." But there is another application that I want to make for those aspiring to be used in some kind of ministry or service for the Lord. I believe it is important for each one to place himself or herself under another's ministry (one proven and mature) to learn by helping and serving him in any way you can, doing all you can to promote the success of and enhance his ministry (as Joshua did for Moses, and Elisha did for Elijah). Then, as you prove yourself faithful in that which is another's ministry, in time God will bless you with your own ministry. We must prove ourselves trustworthy and faithful to others as well as to our Lord.

There is an important point that needs to be emphasized before closing out this part of our study. In Lk. 16:1-2 we saw that Israel was discharged as God's national steward because of irresponsibility and unfaithfulness. In another stewardship parable Jesus announces the transfer of that corporate stewardship in these words: "The kingdom of God shall be taken from you, and given to a nation (people) bringing forth the fruits thereof." We have already seen that one of the marks of discipleship is the bringing forth of much fruit from the heart, and that only those "abiding in the vine" (Jesus) can produce that fruit. Therefore the "nation" or people to whom the Kingdom stewardship is given can only be those who are placed "in Christ" by personal faith in Him, and then daily "abide" (remain, continue, and "live" in a vital relationship with Him).

[ The Fruit of Faithfulness ]

Faithfulness is a manifestation of FRUIT of the heart. It is not a "work." It is the heart's response to the responsibilities of discipleship because [of] the Word-seed of Christ (sown in the heart—Mt. 13:18-23), [ ] nourished and developed by the Holy Spirit—Gal. 5:22-24). Now works are important and are expected of us (Mt. 5:16; Ephes. 2:10; Titus 2:14); and the more fruit that is developed in our inner lives, the more good works we will be engaged in, for good works are the RESULT of the FRUIT that irradiates from the heart.

However, it is possible (for various reasons and motives), for Christians to be preoccupied in various works ("busy-ness" for the Lord"), with little or "puny" fruit in the heart. A very vivid example of this is the church of the Laodiceans. Jesus words to this church indicate that it was virtually devoid of any real spiritual fruit. Yet, notice His first words to this church: "I know your works", indicating a church full of activities and no doubt well-meaning "left-liberal" social action programs, but not springing from a "hot" committed personal relationship with Jesus Christ as LORD and a heart-desire to be faithful to Him. I will not quote all that Jesus said about this smug, self-satisfied "blind" church (Rev. 3:14-22), but I am personally convinced that this 7th and last of the 7 churches addressed by Jesus in the book of Revelation represents the majority of churches and church systems of Christendom in these last days.

But, beloved, I want you to notice that Jesus loves this "lukewarm" church. In Rev. 3:19 He says, "As many as I love , I rebuke and chasten: be zealous therefore and repent." The "rebuke" will come when Jesus "spues" this church out into the great tribulation. There the "chastening" will come through the difficult trials and "buffeting" conditions of the tribulation (referred to symbolically in Lk. 12:47-48 as "stripes"). Multitudes of formerly "lukewarm" Christians will then learn quickly what true discipleship to Jesus Christ means and go "all out" to secure what Jesus proffers in Rev. 3:18. But NOW is the time to take our discipleship seriously, and not be "caught short" at that time. [Ed. Note: For more detail please see Bro. Earl's prophecy regarding the Laodicean church age from The Mystery of the Seven Golden Candlesticks.]

[ Linking Faith and Faithfulness ]

Finally, I want to link faith and faithfulness. There is a close relationship. Faithfulness is actually faith's ultimate expression. The Greek words are very similar. The Greek word for faith is pistis, which comes from a primitive verb—peitho, which means "to convince, to assent to evidence or authority, to rely by inward certainty." Thus faith is an inward belief and conviction of the truth of God and His Word, but also an inner reliance because one is convinced of the trustworthiness of God and what He has spoken. The Greek word for faithful is pistos, which comes from the same root verb as pistis (faith). Subjectively, faithful means trustful; objectively it means trustworthy.

This helps us to understand faith, for we are trustful (subjectively) of God and His Word, bringing that inner conviction and certainty which provides an "open channel" for God: to reward and bless us with the reality of Himself and His promises. So faith is a means of receiving from God (and this is the aspect that most emphasize). But there is another aspect of faith: objectively it means to be trustworthy (or faithful). In this respect faith is not only subjective inner conviction, but also an objective, active, commitment of our lives to God, providing another kind of "open channel" for God to enable us to "LIVE (in active obedience) by every word that proceeds out of the mouth of God" (Mt. 4:4); for faith, if it has no works (of obedience), is dead" (James 2:17).

Both the subjective (receiving) and objective (active giving of ourselves in obedience) are seen in the great "faith" chapter—Heb. 11. In Heb. 11:11 we read, "Through (as a channel) faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, for she judged Him faithful Who had promised." In Heb. 11:8 we read, “By (as a motivating force) faith Abraham, when he was called to go out into a place which he would after receive for an inheritance, obeyed; and he went out, not knowing where he went." Faith and faithfulness—like two sides of the same coin! Both receiving and giving!

NO PLACE TO LAY HIS HEAD

[Ed. Note - This article was originally published in Vol. 1 of The Manifested Sons.]

In Matt. 8:19-20 we read these words: "A certain scribe came, and said to him, ‘Master, I will follow you wherever you go.’ Jesus says to him, ‘The foxes have holes, and the birds of the air have nests; but the Son of man has no where to lay his head." How ridiculous to think that the very incarnate Lord of Glory was talking only about not having a place to live or sleep while walking this earth. This was certainly true. He had no place He could call His own, but we must constantly keep in mind that "The testimony of Jesus is the spirit of prophesy." (Rev. 19:10). Therefore every word which He spoke can be distilled into prophetic patterns to show truths for future ages and generations. Think not that Jesus wasted His time just talking about the physical conditions in which He found Himself. He was using these incidents and circumstances to portray something far more vast and important than that which first meets the eye. Let us look and BEHOLD the footprints of the majestic Son of God.

In Matt. 8:16 we notice that it says when evening was come "They brought to him many that were possessed with devils; and he cast out the spirits with his word, and healed all that were sick." WHY does it mention that this occurred in the evening? Just to fill in space? Is it not to show that Jesus was picturing things that would happen at the close (evening) of this age when His Body would be ministering in power and doing the works that He did? In verse 18, we read that Jesus gave commandment to the disciples to "depart to the other side." Even so is the Body of Christ to depart to the other side (heaven) after finishing the work that has been given to it for this end time. It is in THIS SETTING that we have the words of the scripture with which we begin. It was a certain scribe who said to Jesus, "I will follow you wherever you go." The scribes were the scholars and teachers of that day, comparable to the theologians and ministers of our day. Thus we see portrayed in this end time those who are asking what is required to follow the Lord all the way. In Jesus' criptic answer is couched the enigma that He saw would prevail in this end time. WHAT did He see? "The foxes have holes," said He. In Ezekiel 13:4 we read: "O Israel, your prophets are like the foxes in the deserts." Also in Luke 13:32 Jesus refers to Herod as "that fox." Thus we see that Jesus was referring to certain kinds of humans when He used the term "fox." If you will read Ezekiel 13 you will see that the Lord was rebuking the prophets of Israel because they were speaking out of their own hearts and following their own foolish spirits. Of them He says, "You have not gone up into the gaps (breaches), neither made up the hedge (wall) for the house of Israel to stand in the battle in the day of the Lord." (Ezek. 13:5). Thus he is describing a type of religious leader or preacher that is interested only in his own ways and seeking to promote that which serves his own interests. "The foxes have holes (lairs)," said He. The LAIRS are the modern denominational systems which have become the holds and strongholds of those who, like foxes, have made a place for themselves to "lie down" in to promote their own welfare and security. And with them they hold captive the people of God to the traditions and customs of their particular approach to God. These, in turn, are not willing to follow the Lord to the point where their primary concern is not where THEY are going to find a "lair for security," but rather in finding a place for the LORD to lay His head. The above is not meant to be an indictment against the many sincere and conscientious ministers who are doing the best they know how with the understanding they have. But it is an apt description of the religious systems and the many who know what the score is, but who refuse to "forsake all" to follow Him.

Jesus could have used some other term of expression to denote His lack of an abiding place on the earth. But again, every word was designed to portray truth. He does not in these days have a place to LAY HIS HEAD. The Bible teaches that the church is the BODY of Christ, and that He is the HEAD of the Body (Ephes. 1:22-23,4:15). "Laying down His head" denotes a place (or people) where His HEADship is the primary concern. In other words the Lord portrays that time when many scribes, teachers, etc. would come with feigned words about following Him all the way, and yet refuse to recognize HIS HEADSHIP OVER HIS CHURCH. The Lord has no people in this day who are willing to let Him "lay His Head" down to where He is in complete charge of everything that is done in His Body, and where everything is directed by Him through the Holy Spirit. But NOW has the day dawned for this people to come into being. The beginning stages are evident in many places.

Jesus also said "the birds of the air have nests." He was picturing those conditions which would prevail in the end time when the religious systems would become like that described in Rev. 18:2, "Babylon the great is fallen, is fallen, and is becoming the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." Thus every kind of religious "bird" can find a roost somewhere in the religious systems of today, but the Son of Man has no place to lay His head; for His Headship is not welcomed or sought for by the religious leaders of today.

Immediately following the words we have just been dealing with, we find in Matt. 8:21 that another disciple said to Jesus, "Lord, allow me first to go and bury my father. But Jesus said to him. Follow me; and let the dead bury their dead." The Berkeley version renders this passage, "Leave the dead to bury their own dead." Again Jesus was using a contemporary situation to portray a prophetic truth. When the disciple said that he wanted to go and bury his father, he did not mean that his father had already died. This was merely a way of saying, let me stay with my father and take care of him until he dies, and then I will follow you. Jesus said in effect, "Let the spiritually dead take care of their own, you follow me NOW." Letting His words be the spirit of prophecy for our day we can see that there are those who say they want to follow the Lord, but first they want to remain with the spiritually dying denominations which have fathered them until they feel their usefulness there has been completed. But Jesus is saying, let the spiritually dead take care of the spiritually dying denominations, YOU FOLLOW ME. He wants us to leave that which is dying and forsake all to follow Him.

Epilogue

I hope that you will study this series on "Discipleship" a number of times. Too long the churches have lulled the people to sleep with the fake assumption that "salvation" is all that is required to guarantee one all the glories of Christ's Kingdom, and all the fullness of the incredible joint-heirship with Christ in "His coming rulership of all the kingdoms of this world. Thank God that in His unfathomable love He has provided a simple way of deliverance from death and the provision of eternal life through Christ's substitutional sacrifice on our behalf. But that is just the first step to the ultimate that God has for us. Otherwise WHY Jesus' CALL to Discipleship?

All of us begin our Christian experience as "newborn babes" in Christ (I Pet. 2:2). But like any normal natural father, our Heavenly Father expects us to grow up. Only as we heed the call to be FULLY DISCIPLINED by Jesus, through His Word and Spirit, can we grow to become LIKE our Lord. "A pupil (disciple) is not above his teacher; but everyone, after he has been fully trained, will be like his teacher" (Lk. 6:40, NAS version).

Although works are involved, discipleship is not a "system of works", It is a commitment to cultivating a personal relationship with Jesus until we "know " Him in such intimacy that His love captivates and motivates us to make Him our ALL in ALL; thus increasingly releasing His Spirit to work within.