Surrender Luke 9:23-27

The above-mentioned fable, The Inquisitive Man, was published in 1814. It’s a Russian fable that tells the story of a man who pays a visit to the museum. The visiting man studiously observes and inspects several wonders, mostly tiny, intricate things within the museum

Throughout the entirety of his visit, however, there is a live, very large elephant standing in the room with him, as he flits from exhibit to exhibit, marveling over small pieces. The entire time, the man ignores the elephant. He ignores it entirely as if there is not a huge, lumbering beast standing in the room with him.

-Every disciple of Jesus is called to surrender.

I. Called to Die v. 23

In our passage this morning, we are checking out our first “elephant in the room” the high demand that Jesus makes on His disciples

We need to understand that grace is free, but it isn’t cheap; it costs you nothing, but it costs you everything

Jesus makes 3 things clear about the call to follow that He places on us:

First, we see that it is a call to an exclusive path- there is no alternative approach to following Jesus; there is only one way, His way. The invitation is to all people, but it is the same for any of us that want to take it

Second, we see that it is a call to self-denial, not self-indulgence. In fact, He expands on the idea and envisions us carrying crosses; we are being called to die daily

This kind of life is opposed to what we might call “authentic” living

The authentic life is marked by acting in accord with our own set of internal values, driven by our wants wishes and desires

This is part of the cultural moment that we are living in: if individual desire is the greatest expression of truth, then I can demand that anyone and everyone must respect and celebrate my life and truth, or else they have violated my dignity as an individual

In authentic living, we find the path to the good life by looking within ourselves; this is the opposite of the call to follow Jesus

Third, we see that this is a call to live under authority

This call is a call to follow Jesus; He is the leader and we go where He goes

This is a life where the outside authority of God reigns supreme and we live in submission to Christ

This life is consistent with His righteous character

This life is consistent with His faithful suffering

Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate. Costly grace is the treasure hidden in the field; for the sake of it a man will go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble; it is the call of Jesus Christ at which the disciple leaves his nets and follows him. Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: "ye were bought at a price," and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. Costly grace is the Incarnation of God.”

― Dietrich Bonhoeffer, The Cost of Discipleship

II. Called to Live vv. 24-26

Next, we see Jesus use a paradox to explain a principle. A paradox is a statement that is seemingly contradictory, yet it is true

The paradox Jesus uses is about how to save or to lose your life

The best way to lose your life is to try to save it; the act of preserving life on your own terms makes you certain to lose your life

The best way to save your life is to lose it. Let go of life on your terms and embrace the call to follow Him. That’s the way to save your life

It turns out trading the authentic life for the authoritative life is the key to abundant life here and eternal life hereafter

This matters because we are dealing with issues of ultimacy

This is much more than your sense of personal well-being; it is a matter of eternity

If you win or hold on to everything that you have ever wanted but miss eternal life, you have lost everything

This is the true test of your discipleship:

Will I live a life that honors Christ with His character and convictions at the forefront of my life?

Or, will I try to live as a kind of secret follower of Jesus, ashamed of Him before men?

If I live ashamed of Jesus, I ought not to expect acceptance from Him! This shame may well be the evidence of my spiritual reality

However, we do not have to be ashamed of Jesus!

1 Peter 2:4–6

[4] As you come to him, a living stone rejected by men but in the sight of God chosen and precious, [5] you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. [6] For it stands in Scripture:

“Behold, I am laying in Zion a stone,

a cornerstone chosen and precious,

and whoever believes in him will not be put to shame.” (ESV)

750 Engaging Illustrations for Preachers, Teachers and Writers 629: Shame

At 3 A.M. on April 5, 1956, newspaper columnist Victor Riesel walked out of Lindy’s restaurant in mid-town Manhattan. In his columns Riesel had crusaded for some time against gangster infiltration and corruption of labor unions, and earlier that night he had done a radio broadcast in which he assailed the leadership of a Long Island union. Accompanied by a friend and his secretary, Riesel headed toward his car, which was parked on 51st Street.

Near a theater, according to Lawrence Van Gelder in the New York Times, a young man stepped from the shadows and threw liquid into Riesel’s face. It was acid. The acid hit Riesel in the eyes and blinded him. One month later doctors told Riesel he would never see again.

Riesel later wrote, “There was no terror at the moment when I knew I had crossed the line into permanent darkness. There was only a sudden feeling of shame. I was afraid that people would treat me too gently or shy away from me as though from a freak. And suddenly, I wondered if I could go on writing and earning a living.”

Even when it is undeserved, shame is one of the most painful of emotions. (Victor Riesel overcame his unwarranted feeling of shame. He continued to write a newspaper column that appeared in the New York Daily Mirror and was syndicated in as many as 350 newspapers until he retired in 1990.)

III. Called to Glory v. 27

In closing, Jesus points us forward to a future hope:

They will witness the glory of the Kingdom of God

They will gain a glimpse of the future that lies ahead for disciples of Christ

We see this fulfilled in the Transfiguration:

Peter, James, and John witness Jesus with His glory unveiled; they see Him as He really is, alongside two great Old Testament saints, Moses and Elijah

The scene is so stunning that Peter just wants to stay there for a while.

This is the glory that we have a share in, a glory that is worth the wait, worth the suffering, and worth the Cross

2 Corinthians 4:17–18

[17] For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, [18] as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal. (ESV)