Are you just following Jesus online? Discipleship in a click-and-scroll world (Luke 9; Leviticus 26–27)

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7 takeaways from this study

Treat “follow Me” as an action, not a feeling. When you sense Yeshua calling you in a specific area, assume it involves concrete steps, not just agreement. Ask: “What is my next obedience step today?” (Luke 9:57–62).
Beware of “but first” spirituality. Any “Lord, but first…” reveals a competing lord. Identify one area where you routinely say “later” to God, and deliberately flip the order: obey first, then deal with lesser priorities (Luke 9:59–61).
Let your word actually mean something. Before saying “yes” to a ministry, promise, or favor, pause and count the cost (Luke 14:28–30; Ecclesiastes 5:4–5). It is better to say “no” than to promise and not follow through.
Align belief with behavior. What the Bible means by “faith” and “trust” include doing. Regularly ask: “If someone watched only my actions this week, what would they conclude I truly believe?” (John 3:16; James 2:17–18).
Stop using “spiritual” language to dodge clear duties. Never let “ministry,” vows, or giving become an excuse to avoid God’s plain commands—such as honoring parents, walking in integrity, or reconciling with others (Mark 7:9–13).
Hold your possessions with an open hand. Remember that land, income, and time ultimately belong to God (Leviticus 25–27). Build into your budget and schedule regular, planned generosity and Sabbath rhythms that remind you you’re a steward, not an owner.
Respond to God’s word with hear and do, not background listening. Treat Scripture less like airplane safety instructions we tune out and more like directions you know you will need. Each time you read, choose one concrete application and do it that same day (Deuteronomy 6:4–6; Leviticus 26:3).

Where we’re going

Luke 9 and Leviticus 26–27 present a unified picture of covenant loyalty, costly discipleship, and practical holiness. Together they show that the call “Follow Me” involves more than agreement with doctrine. It demands concrete obedience, reordered priorities, and integrity in speech, money, and worship.

Luke 9:57–62 records three brief encounters with would‑be disciples. Leviticus 26–27 closes the book of Leviticus with blessings, curses, and regulations about vows and tithes. Read together, these passages clarify how hearing, believing, and doing must align for those who walk with the God of Israel and follow His Messiah.

“Follow Me” and the Cost of Discipleship

Luke 9:51 sets the context. “When the days were approaching for His ascension, He was determined to go to Jerusalem” (Luke 9:51 NASB1995). Literally, He “set His face” toward Jerusalem. This language echoes the priestly blessing where the LORD lifts up His face upon Israel (Numbers 6:24–26). Turning the face signals focused attention and resolved intention.

Therefore, when Yeshua calls others to follow Him in this section, He does so on the way to suffering, death, and resurrection. The journey already has a clear destination. Thus, the call to “Follow Me” cannot remain abstract. It involves entering a path whose end is known.

The first man approaches and offers, “I will follow You wherever You go” (Luke 9:57 NASB1995). The answer exposes hidden assumptions. “The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head” (Luke 9:58 NASB1995). The issue is not enthusiasm, but realism. Following Messiah may mean rejection, instability, and loss of comfort. Therefore, untested zeal must reckon with the actual cost.

The second man receives a direct command: “Follow Me” (Luke 9:59). Yet he replies, “Lord, permit me first to go and bury my father” (Luke 9:59 NASB1995). Culturally, this request may involve immediate burial, long‑term waiting for a father’s death, or secondary burial of bones. In any case, Yeshua responds, “Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God” (Luke 9:60 NASB1995). The claim of the Kingdom takes priority over even the weightiest family duties when they become excuses for delay.

The third man combines proper address and divided allegiance. “I will follow You, Lord; but first permit me to say good‑bye to those at home” (Luke 9:61 NASB1995). The phrase “Lord” translates Greek κύριος kyrios (“master/lord”). It implies authority and supremacy. Yet the words “but first” place another loyalty ahead of that Lord. The answer is severe. “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God” (Luke 9:62 NASB1995). Divided focus disqualifies from the Kingdom’s active work.

This image recalls Elisha’s call. Elijah finds him “plowing with twelve pairs of oxen” (1Kings 19:19 NASB1995). Elisha requests to kiss his parents goodbye. Then he slaughters the oxen and burns the plowing equipment (1Kings 19:20–21). The old life cannot easily resume, because its tools no longer exist. Luke 9 intensifies that pattern. Looking back while holding the plow reveals a divided heart.

Hearing, Walking, and Doing

Leviticus 26 begins with a conditional promise. “If you walk in My statutes and keep My commandments so as to carry them out” (Leviticus 26:3 NASB1995). Three key Hebrew verbs appear here.

הָלַךְ halach (“to walk”)
שָׁמַר shamar (“to keep/guard”)
עָשָׂה asah (“to do/perform/make”)

First, Israel must “walk” in God’s statutes. Walking implies a way of life. It describes ongoing movement, not a one‑time decision.

Secondly, Israel must “keep” His commandments. The verb shamar carries a sense of guarding, watching, and preserving. People must treasure God’s word, not merely learn it. Finally, they must “do” the commands. The verb asah stresses concrete execution.

Thus, Torah does not present abstract information. It functions as instruction for life and service. The pattern looks like this: hear → guard → do → then experience blessing. This progression matches the call in Luke 9. Hearing “Follow Me” requires a guarded commitment that issues in actual steps after the Messiah, regardless of cost.

Blessings, Curses, and Covenant Structure

Leviticus 26 follows a common ancient Near Eastern treaty pattern. A great king (suzerain) binds a lesser ruler (vassal) by a covenant. The treaty lists benefits for loyalty and curses for rebellion. Here, the God of Israel acts as the suzerain. Israel, especially in its priestly role, functions as the vassal.

If Israel walks in God’s statutes, rain arrives in its season, the land yields produce, and peace fills the land (Leviticus 26:4–6). Enemies fall before them (Leviticus 26:7–8). Most importantly, God promises, “I will also walk among you and be your God, and you shall be My people” (Leviticus 26:12 NASB1995). The relationship remains the central blessing.

However, if Israel refuses to listen and fails to do the commandments, escalating discipline follows (Leviticus 26:14–39). Sickness, famine, defeat, and eventually exile come. These judgments do not simply punish. They function as a covenant “time‑out” meant to restore attention to God’s voice. Even then, hope remains. If the people confess their iniquity and humble their hearts, God remembers His covenant (Leviticus 26:40–45).

This framework links to discipleship in Luke 9. A person can hear the call, verbally commit, and yet fail to walk it out. The suzerain‑vassal pattern exposes the seriousness of such failure. When people who carry God’s Name treat their word lightly, observers question the reliability of the God they represent.

Israel as Heaven’s “Life Preserver”

Within this covenant structure, Israel holds a representative role. God appoints Israel as a priestly nation (Exodus 19:5–6). The people must embody His ways so that the nations can see and learn. In this sense, Israel functions as Heaven’s “life preserver” for the earth. Through Israel, God offers the knowledge of His Name, His Torah, and ultimately His Messiah.

Leviticus therefore trains a people in holiness and service. The detailed instructions for priests resemble flight‑attendant procedures for emergency evacuations. Most travelers ignore those instructions. Yet, in a crisis, those details save lives. Similarly, Israel’s priestly regulations prepare the people to guide others from danger to safety, from death to life.

This rescue dimension aligns with Yeshua’s words in Luke 9:60. “But as for you, go and proclaim everywhere the kingdom of God” (NASB1995). Those alive to God must prioritize proclamation. “Let the dead bury their own dead” marks a sharp distinction between those walking toward life and those remaining in spiritual death.

Shema, Trust, and Biblical “Belief”

The Hebrew verb שָׁמַע shema (“hear/listen”) underlies this dynamic. In Scripture, shema usually means more than auditory reception. It means “hear and respond with obedience.” Deuteronomy 6:4 begins, “Hear, O Israel!” (NASB1995). The expected response is love, loyalty, and obedience to God.

Closely related stands the Hebrew בָּטַח batach (“trust/confide/depend”). This word often appears where English translations use “trust” or “take refuge.” Trust in biblical terms involves leaning one’s weight onto God, not merely agreeing that He exists.

The Greek New Testament frequently uses πίστις pistis (“faith/belief/faithfulness”) to render this idea. For example, John 3:16 speaks of “whoever believes in Him” (NASB1995). In the Septuagint, pistis often translates batach. Therefore, biblical “belief” implies trust that acts. It does not describe an “ethereal idea” detached from behavior.

Luke 9 illustrates this. Each would‑be disciple uses words that could signal belief. Yet only a readiness to act, without delay or divided priorities, reveals genuine trust. The call to follow demands both shema and batach expressed as pistis.

Vows: Voluntary but Binding Commitments

Leviticus 27 turns from blessings and curses to vows and dedicated things. The Hebrew term for vow is נֶדֶר neder (“vow/promise”). A vow represents a voluntary promise to God. By nature, it goes beyond what Torah already commands. As Numbers 30:2 states, “If a man makes a vow to the LORD, or takes an oath to bind himself with a binding obligation, he shall not violate his word; he shall do according to all that proceeds out of his mouth” (NASB1995).

Importantly, Deuteronomy 23:22 clarifies, “However, if you refrain from vowing, it would not be sin in you” (NASB1995). Vows remain optional. Yet once spoken, they bind. Ecclesiastes 5:5 therefore warns, “It is better that you should not vow than that you should vow and not pay” (NASB1995).

Leviticus 27 provides valuation rules for persons, animals, houses, and fields dedicated by vow. The valuations often relate to the time remaining until the Jubilee year. The Jubilee (Leviticus 25) resets property ownership and proclaims liberty. Thus, even the economics of vows point back to God’s ultimate ownership and His schedule for release.

Breaking a vow without fulfillment empties one’s word of weight. When a person associated with the God of Israel acts this way, onlookers may project that unreliability onto God’s promises. Therefore, integrity in vows becomes part of bearing the divine Name properly.

Korban and Approaching God

The Hebrew term for offering in Leviticus is קָרְבָּן korban (“offering/that which draws near”). It comes from the verb קָרַב karav (“to approach/draw near”). A korban represents the object that approaches God’s presence on behalf of the worshiper.

Leviticus portrays a movement from outside the camp toward the sanctuary, then toward the Holy of Holies on Yom Kippur in Leviticus 16. There, the high priest symbolically bears Israel “inside the veil” (Leviticus 16:15–17). This center chapter highlights the removal of sin, transgression, and iniquity, especially the willful rebellion that breaks covenant.

Thus, korban focuses on access and nearness rather than on abstract ritual. The worshiper does not casually stroll into holiness. Instead, the offering acts as the representative that enters first. This pattern later illuminates the work of Messiah as the one who brings many sons to glory and enters the heavenly sanctuary as high priest (Hebrews 9:11–12).

In this light, following Yeshua involves joining the movement of approach already charted in Torah. He serves as the living korban and the high priest. His followers, covered by His atoning blood, gain access to God yet still maintain reverence for His holiness.

Tithes and What Already Belongs to God

Leviticus 27 also addresses the tithe. “All the tithe of the land, of the seed of the land or of the fruit of the tree, is the LORD’S; it is holy to the LORD” (Leviticus 27:30 NASB1995). The tithe does not arise from a voluntary vow. It represents a prescribed proportion that already belongs to God.

Regarding animals, every tenth one that passes under the rod becomes holy. “He is not to be concerned whether it is good or bad, nor shall he exchange it” (Leviticus 27:33 NASB1995). If anyone does substitute, “then both it and the substitute shall become holy” (Leviticus 27:33 NASB1995). The original commitment stands, and the additional attempt only enlarges the scope of what belongs to God.

This principle shows that humans cannot manipulate dedicated things to their advantage. God defines the terms of His own portion. Tithes act as a continual reminder of His ownership of land, produce, and livestock. They also support the priesthood, who, in turn, serve Israel and the nations.

Misusing Vows and Evading Commandments

While vows can express devotion, they can also serve as a tool to avoid clear obligations. Mark 7:11–13 records a case where someone declares resources “Corban” (Greek transliteration of korban), meaning “given to God.” By labeling property as devoted, a person might deny support to his parents while claiming religious fidelity.

Yeshua condemns this misuse. The practice sets aside the commandment “Honor your father and your mother” (Exodus 20:12; Mark 7:10 NASB1995) in order to maintain a man‑made tradition. The underlying issue remains consistent with Leviticus and Luke 9. Voluntary spiritual practices must never replace or weaken what God already commands.

Therefore, integrity in speech and priorities becomes a central test. A disciple cannot use religious language to escape costly love. The one who says “Lord, Lord” while not doing what He says falls under Yeshua’s rebuke in Luke 6:46. Words of commitment without follow‑through undermine both personal witness and community health.

Messiah, Torah, and the Word Made Flesh

The Gospel of John frames this entire discussion theologically. “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1 NASB1995). The Greek term here is λόγος (logos, “word/reason/message”). This goes further: “And the Word became flesh, and dwelt among us” (John 1:14 NASB1995). The verb for “dwelt” (σκηνόω skēnoō) literally means “tabernacled” or “pitched His tent.”

This language directly recalls the wilderness Tabernacle. God’s presence traveled with Israel in a tent at the center of the camp. Leviticus explains how that holy presence could remain in the midst of a sinful people. Now, the Logos becomes flesh and tabernacles among humans. The presence that once filled the Mishkan (Tabernacle) appears in a human life.

Consequently, to follow Yeshua is to follow the living Torah, embodied and active. John later records Yeshua’s declaration, “I am the way, and the truth, and the life” (John 14:6 NASB1995). If He is the way, then Torah’s “way of life” finds its full expression in Him. If He is the life, then the Deuteronomic choice between life and death (Deuteronomy 30:19–20) centers on response to Him.

Therefore, the call “Follow Me” carries covenant weight. It invites people into the same pattern Leviticus outlines: approach the holy God through His appointed means, walk in His statutes, guard His commandments, and do them.

What it all means

Luke 9 and Leviticus 26–27 together present a coherent vision of discipleship and covenant faithfulness. The God who walks among His people and calls them His own (Leviticus 26:12) now walks toward Jerusalem with His face set. On that road, He calls individuals to follow without delay, without divided priorities, and without illusions about cost.

Meanwhile, Leviticus trains a priestly people in hearing, guarding, and doing. It regulates vows and tithes to protect the integrity of speech and worship. It anchors all economic and religious life in the reality that the land, the people, and time itself belong to the LORD.

In this framework, faith is never mere concept: שמע shema (“hear and obey”), בטח batach (“trust”), and πίστις pistis (“faith that acts”). The disciple hears the word, trusts the speaker, and walks accordingly. Integrity in vows, generosity in tithes, and readiness to follow wherever He leads all flow from that living trust.

Thus, the call “Follow Me” stands as a covenant summons. It aligns personal commitments, family loyalties, and material possessions with the Kingdom of God. It forms a people whose word reflects the reliability of the God they represent, and whose lives point others from death toward life.

What now?

1. Treat “follow Me” as an action, not a feeling

When you sense God prompting you, what is the very next concrete step you could take within the next 24 hours?
Where have you been content with “agreeing” with truth without actually changing anything in your schedule or habits?
If someone looked only at your calendar and spending, what would they say you are currently “following”?

2. Beware of “but first” spirituality

In what area of life do you most often think, “Lord, I will obey You, but first…”?
How do family expectations, finances, or comfort most often delay your obedience?
What would it look like, in one specific area, to reverse the order and obey first, then handle other concerns second?

3. Let your word actually mean something

When was the last time you said “yes” too quickly and later regretted or failed to fulfill it? What did that cost you or others?
What kinds of requests or opportunities do you need to pause and pray over before answering?
If you became known as a person whose word is completely reliable, how might that change your witness for Yeshua?

4. Align belief with behavior

List one belief about God you often affirm (e.g., “God provides,” “God is holy”). How clearly does your week’s behavior reflect that belief?
If someone filmed your life for a week with no audio, what “doctrines” would they assume you hold, based only on your actions?
Where do you feel the biggest gap between what you say you believe and what you consistently do?

5. Stop using “spiritual” language to dodge clear duties

Have you ever used “ministry,” “calling,” or “busyness for God” to avoid a hard relationship duty (like honoring parents, apologizing, or reconciling)?
Are there any commandments you quietly set aside because you feel your situation is an exception?
What is one concrete obedience (especially in relationships) you have been postponing while doing other “spiritual” things?

6. Hold your possessions with an open hand

When you think about your income, property, or time, which feels most like something you “own” rather than something you steward?
How might regular patterns of giving and rest (tithes, offerings, Sabbath rhythms) reshape your view of ownership?
If God asked you to release or repurpose a specific possession or plan, which one would be hardest—and why?

7. Respond to God’s word with hear and obey, not background listening

When you read or hear Scripture, do you usually expect to do something with it that same day, or mainly to be informed or inspired?
Think of a recent passage that struck you. What is one simple, specific action you could still take in response to it?
How could you build a habit where every exposure to Scripture ends with one “I will…” statement and a time by which you’ll do it?