Luke’s Gospel states that discipleship is unequivocally free and at the same time, one must submit to the complete cost that comes with it. This implies that one ought to count on cost and be accountable for every stride they make. It is somehow contradicting that it is obtained at no expense, but once it is acquired one is required to commit everything to it. The illogicality comes in the sense that, how can something be costly while it is obtained for free? Well, this can be explained in an instance where a given person offers their friend a free flight in their jet. The invitation goes along with the catering of all the expenses. Acceptance to the offer implies that one has committed their full life to their friend. If the flight is safe or not it doesn’t matter. Submission to the offer shows that one has totally committed everything and has entrusted their life to the other party, even if it means death.
On the other hand, the historical context of look shapes the message and meaning of discipleship in the sense that, Luke waved and relinquished his job as a physician and resolved to dedicate his life to Christ by writing about his love and care to those who were compromised by the Jewish rule. Luke’s first language was Greek. Even though Luke 1:1-4 states that he compiled the book through interviews and questionnaires to eye witnesses, it is a clear suggestion that he was a second generation believer. However, he terminated his past and took it as a personal obligation to write about Jesus (Robert, 2005).
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The idea of discipleship as exhibited in Luke’s context is far more than a tag or a compromised action. It is a steadfast life situation for any follower of Christ. Furthermore, it is something that is radical and the cost is very high than what many would be eager to wage. Jesus quotes it very clear that, anyone who resolves to follow him ought to understand that their decision ought to be accompanied by total devotion.
Reference
Robert, P. (2005). The Cost of Discipleship. Questions Liturgiques/Studies In Liturgy , 86 (2), 150-169. doi: 10.2143/ql.86.2.2003209
