Once the Lord asked a man on the way to his father’s funeral to immediately follow Him, and quit going to the funeral as he intended (Lk. 9:59). And He criticized the man for not doing this. Another who wanted to first “bid farewell” to his family was likewise criticized (Lk. 9:61). Even Elisha bid farewell to his family before following Elijah, and Elijah allowed him to do this (1 Kings 19:20)- but the Lord Jesus was more demanding. He described the disciples as a “perverse generation” because they didn’t have enough faith to work a miracle (Lk. 9:41). Or again, He calmly bid them feed a huge corwd with just a few loaves: “How many loaves have ye? Go and see” (Mk. 6:38). We are left to imagine those men, almost paralysed and certainly gobsmacked by the extent of the demand, awkwardly going away to count their few loaves. He could be seen as a demanding Lord. The Lord Jesus said many " hard sayings" which dissuaded people from seriously following Him. He kept speaking about a condemned criminal's last walk to his cross, and telling people they had to do this. He told them, amidst wondrous stories of flowers and birds, to rip out their eyes, cut off their limbs- and if they didn't, He didn't think they were serious and would put a stone round their neck and hurl them into the sea (Mk. 9:42-48). He healed a leper, and then spoke sternly to Him (Mk. 1:43 AV mg.). All three synoptics record how He summarily ordered His weary disciples to feed a crowd numbering thousands in a desert, when they had no food (Mt. 14:16; Mk. 6:37; Lk. 9:13). He criticizes the man who earnestly wished to follow Him, but first had to attend his father's funeral. " Let the dead bury their dead" (Mt. 8:22) was a shocking, even coarse figure to use- 'let the dead bodies drag one more dead body into their grave'. And then He went on to speak and show His matchless, endless love. Mark 5 records three prayers to Jesus: " the devils besought him" , and " Jesus gave them leave" (vv. 12,13); the Gadarenes " began to pray him to depart out of their coasts" (v. 17); and He obliged. And yet when the cured, earnestly zealous man " prayed him that he might be with him...Jesus suffered him not" (vv. 18,19). After the fascination, physically and intellectually, had worn off, very few of the crowds continued their interest. The Lord scarcely converted more than 100 people in the course of His ministry. We are familiar, from our own experience of sin and failure, with the pure grace of the Lord Jesus. We see that largeness and generosity of spirit within Him, that manifestation of the God of love, that willingness to concede to our weakness; and therefore we can tend to overlook the fact that the Lord Jesus set uncompromisingly high standards. I would even use the word " demanding" about His attitude. He expressed Himself to the Jews in ways which were almost provocative (consider His Sabbath day miracles). He intended to shake them. He seems to have used hyperbole in order to make the point concerning the high standard of commitment He expects. Thus He spoke of cutting off the limbs that offend. He told those who were interested in following Him that He had nowhere to lay His head (Lk. 9:58). That may have been true that night, but the ministering women surely saw to it that this was not the case with Him most nights. The man who wanted to first attend his father's funeral was told that this wasn't good enough; although Abraham and Joseph did this. The man who wanted to go and say farewell to his family was told the same; although Elisha did this (Lk. 9:60,61). The Lord is surely saying that the commitment of such Old Testament giants was to be less than what He expected of those for whom He was to give His all. It isn't that He won't save a man who (in the parable) puts his father's funeral before the Lord's demands. But He expects the ultimate level of commitment from us. Likewise His Father had asked Abraham to offer his dearest: Isaac. This is the Father and Son with whom we have to do. His parables of Mt. 25 make the point that the rejected will be surprised at how hard He turns out to be: they didn't expect Him to judge sins of omission so seriously. Likewise the man who held on to his talent of the Truth seemed surprised when the Lord said that He expected more. The foolish virgins were likewise shocked to be told that actually they didn't know their Lord at all.
The Old Testament also reveals a gracious God who in some ways is a more demanding Lord than we might think. Reflect how Ahab was rebuked for not killing Benhadad, in obedience to God’s command (1 Kings 20:35,42). But Ahab is not recorded as ever having been told to do this. What he had been told was that Yahweh would deliver the Syrians into his hand (:28). Presumably, God expected Ahab to infer from this that he should kill Benhadad; and rebuked him for his lack of perception, just as Jesus rebuked the disciples after the resurrection. The New Testament also has examples of our being expected to deduce things which at first glance we might find somewhat demanding. 1 Cor. 14:21 rebukes the Corinthians for speaking to each other in languages which their brethren didn’t understand. Paul considered that they were immature in their understanding because they hadn’t perceived that Is. 28:11,12 states that it will be the Gentile non-believers who will speak to God’s people in a language they don’t understand.
The Harder Side Of Christ
There was a harder side to Christ. He was a demanding Lord. He told His disciples to forsake what they had and follow Him. They did. And apparently with no prefatory praise or introduction, He called them " ye of little faith...fools...slow of heart to believe" . Of course, He may have prefaced these criticisms with something softer (cp. His letters to the churches); but the Spirit has preferred not to record it. Often His parables warn that those who think He will understand their weakness, those who are too familiar with His softer side. The parable of the great supper records men explaining to Christ why they can't immediately respond to Him, although they want to when it's more convenient: " I have bought a piece of ground, and must needs go and see it...I have bought five yoke of oxen, and I go to prove them...I have married a wife, therefore I cannot come" (Lk. 14:18-20). The implication is that they assumed that the servant calling them to the wedding (i.e. Christ) would understand that their excuses were quite reasonable; the man who pleaded marriage as his excuse would have been alluding to the Law's provision to have time off from the Lord's duties on account of marriage (Dt. 24:5). All these reasons were assumed to be quite reasonable, and the men sound as if they were confident that of course Christ would understand. The parable of the King's son records excuses which are more evidently unreasonable; some said they were going to work on their farm, when actually the banquet was going to be held in the evening (Mt. 22:5). There is a connection with the parable of Lk. 14, where the excuses seem more reasonable. But the similarity shows that as far as the Lord is concerned, any excuse, evidently irrelevant or apparently reasonable, is just not acceptable to Him.
But the point of the parables is that as far as Christ is concerned, these were all just empty excuses, even the excuse that appeared to be based on a past concession to weakness. He's saying that the invitation to His Kingdom, to His very own wedding, must take priority over all the everyday things of human experience which we assume are so justified, and which we assume He will quite understand if we put in front of Him and His call. Every reader ought to feel uncomfortable on considering this. It's this category of Christian who will be so surprised when they are rejected: " Lord, Lord, open to us....When saw we thee hungry...?" (Mt. 25:11,44). They thought they knew Him, but He has never known them (Mt. 7:23). This idea of surprise at rejection is to be connected with that of brethren thinking (mistakenly) that of course the Lord understands their putting His call into second place. He is a Lord they hardly know in this life, despite what they think, and He will be the same at judgment day. There's a point to be made from the way they are so confident they know Christ, but He says He has never known them. They didn't live up to the demanding Lord they served. The idea of a two-way relationship with Him was evidently foreign to them. They thought their theoretical knowledge and outward works meant that Christ knew them. The worrying thing is, how many of us feel we have a two-way relationship with the Lord?
Serving For Nothing
The Lord's parables set a high standard of commitment, without which, it is implied, the attainment of the Kingdom is impossible. Thus Mt. 12:12 likens the Kingdom to a city which can only be entered by " the violent (taking) it by force" . This is the language of crack storm troopers forcing their way in to a barricaded city. And according to the Lord, every one of us who hopes to enter the Kingdom must have this spirit. We must force our way in. What we may think of as righteousness which touches His heart is nothing more than the monotonous ploughing of a field, according to Lk. 17:8-10. This extraordinary story is so simple: A master doesn't thank his slave for ploughing all day. When he comes home in the evening, the slave's job is to get the Master's food ready, and then when the Master has been looked after, he can get himself something. The Master has no need to thank (Gk. charis, s.w. to give " grace" ) the slave, and the slave expects nothing else. This is how the Lord sees our works; He expects us to serve Him for nothing, because of our role as His slaves, and not because we expect any gratitude, recognition or reward. We serve because we are His slaves.
The parable teaches that absolute obedience should be the norm of our lives, not the exception, and that this is only what our Master demands and expects. From the way He told the story, Christ framed our sympathy to be with the slave. But His point is that when we have done all, worked all day and then gone the extra mile in the evening, we should still feel unprofitable slaves, slaves who aren't mush profit to their Master. The passive, unspoken acceptance seen between Master and slave in the parable should be seen between us and the Lord. There is no attempt by the Lord to ameliorate the Master : slave figure; " Ye call me master and Lord, and ye say well, for so I am" (Jn. 13:13). And yet we are told that at the judgment we will receive " praise of God" (1 Cor. 4:5). This can not, therefore, be praise of our efforts at obedience; it will be praise for the status we are in on account of being in Christ, being counted as righteous as Him. The parable was spoken in the context of the disciples thinking that God would be very happy with them if they forgave their brother seven times a day (Lk. 17:3-6). But the Lord is replying that things like this, which to us may seem going more than the extra mile, should be the norm; such heights of spirituality are only the daily ploughing of the field, and are only the obvious minimum which Christ accepts. He won't shew us grace (" thank" ) for doing this- with the implication that His grace is totally undeserved, not related to our forgiveness of others or other acts of obedience. The story paints the Master as being rather ungrateful and hard, to see his servant work so hard, then go the extra mile, and not utter a word of thanks. And the Lord is saying: 'Yes, to the natural mind, that's how I am'.
Christ says that the slave will not expect the Master to say to him " Sit down to meat" , but will expect to be told, tired as he is, to gird himself and serve his Master (Lk. 17:7,8). The Lord's words here are surely intended to recall when He said that in the Kingdom He would make us each sit down to meat and come forth and serve us (Lk. 12:37). The point of the connection is to show that Christ's treatment of us in the Kingdom will be different from that of an ordinary Master, but we really, honestly shouldn't expect it; we should serve because we are His servants, not expecting any praise or response from him. As it happens, He will give us all this in the Kingdom, but we shouldn't expect this at all. As the slave would have been dumbfounded if his Master did this, so should our response be in the Kingdom. What makes it difficult is that we know our Master is like this, that He's a most unusual Lord, one who washes our feet; and the extraordinary relationship we have with Him ought to make us eagerly desire to show a similar service to our brethren (Jn. 13:13,14).
We are expected by Christ to realize that our relationship with Him means total commitment to His cause. In this sense Jesus is a demanding Lord. Thus when He gave the talents to His servants, He doesn't tell them to trade with them; it seems that the one talent man is making this point when he says 'You gave me your money to look after, and I looked after it, I didn't steal it; you're unreasonable to think I should have done anything else with it, you're expecting what you didn't give'. And the Lord is; He expects that if we realize we have the honour of knowing His Truth, we should get on and do something with it, not just keep it until He comes back. He doesn't have to ask us to do this; He takes it as being obvious. The anger of the rejected man comes over as genuine; he really can't understand his Master. He's done what he was asked, and now he's condemned because he didn't do something extra. He was a Lord that man never knew- until all too late. You can imagine how you'd feel if someone gives you some money to look after, and then expects you to have doubled it, although he didn't ask you to do anything with it. Likewise the command to take up the cross daily is amplified by three small parables, one of which says that the believer is like salt, but salt is no good if it has lost its saltiness (Lk. 14:27,34). What to us is the great height of carrying Christ's cross is seen by Him as being as usual and expected as salt being salty.
Finally. The harder side of the Father and the Lord Jesus should actually serve as an attraction to the serious believer. Peter knew that if it really was the Lord Jesus out there on the water, then He would bid him walk on the water to Him. Peter knew his Lord, and the sort of things He would ask men to do- the very hardest things for them in their situation. He knew how Jesus could be a demanding Lord. Jeremiah “knew that this was the word of the Lord” when he was asked to do something so humanly senseless- to buy property when he was in prison, when the land was clearly about to be overrun by the Babylonians (Jer. 31:8). When Jeremiah had earlier found the curses for disobedience recorded in the book of the Law which had been lost, He 'ate them', those words of cursings were " the joy and rejoicing of mine heart" - they so motivated him (Jer. 15:16 = 2 Chron. 34:18-21). When Ananias and Sapphira were slain by the Lord, fear came upon " as many as heard these things" . Many would have thought His attitude hard; this man and woman had sold their property and given some of it (a fair percentage, probably, to make it look realistic) to the Lord's cause. And then He slew them. But just afterwards, " believers were the more added to the Lord" (Acts 5:12,14). The Lord's harder side didn't turn men away from Him; rather did it bring them to Him. The balance between His utter grace, the way (e.g.) He marvelled at men's puny faith, and His harder side, is what makes His character so utterly magnetic and charismatic in the ultimate sense. Think of how He beheld the rich man and loved Him, and yet at the same time was purposefully demanding: He told Him to sell all He had and give it to beggars. Not to the work of the ministry, but to beggars, many of whom one would rightly be cynical of helping. It was a large demand, the Lord didn't make it to everyone, and He knew He was touching the man's weakest point. If the Lord had asked that the man's wealth be given to Him, he may have agreed. But to beggars.... And yet the Lord made this heavy demand with a deep love for the man