Exegetical and Hermeneutical Commentary of Matthew 16:24
Then said Jesus unto his disciples, If any [man] will come after me, let him deny himself, and take up his cross, and follow me.
24. take up his cross ] St Luke adds “daily.” The expression, ch. Mat 10:38, differs slightly, “he that taketh not his cross,” where see note.
Fuente: The Cambridge Bible for Schools and Colleges
24 28. Self-renouncement required in Christ’s followers. Their Reward. Mar 8:34 to Mar 9:1; Luk 9:23-27
Fuente: The Cambridge Bible for Schools and Colleges
This discourse is also recorded in Mar 8:34-38; Mar 9:1; and Luk 9:23-27.
Let him, deny himself – That is, let him surrender to God his will, his affections, his body, and his soul. Let him not seek his own happiness as the supreme object, but be willing to renounce all, and lay down his life also, if required.
Take up his cross – See the notes at Mat 10:38.
Mat 16:25
Whosoever will save his life … – See the notes at Mat 10:39.
Mat 16:26
For what is a man profited … – To gain the whole world means to possess it as our own – all its riches, its honors, and its pleasures.
To lose his own soul means to be cast away, to be shut out from heaven, to be sent to hell. Two things are implied by Christ in these questions:
- That they who are striving to gain the world, and are unwilling to give it up for the sake of religion, will lose their souls; and,
- That if the soul is lost, nothing can be given in exchange for it, or that it can never afterward be saved. There is no redemption in hell.
Mat 16:27
For the Son of man … – That is, he will return to judge the world.
He will come in glory the glory of his Father the majesty with which God is accustomed to appear, and which befits God. He will be attended by angels. He will judge all people.
Reward – The word reward means recompense. He will deal with them according to their character. The righteous he will reward in heaven with glory and happiness. The wicked he will send to hell, as a reward or recompense for their evil works. This fact, that he will come to judgment, he gives as a reason why we should be willing to deny ourselves and follow him. Even though it should be now attended with contempt and suffering, yet then he will reward his followers for all their shame and sorrow, and receive them to his kingdom. He adds Mar 8:38, that if we are ashamed of him here, he will be ashamed of us there. That is, if we reject and disown him here, he will reject and disown us there.
Mat 16:28
Verily I say unto you … – To encourage them, he assured them that, though his kingdom was now obscure and despised – though he was cast out and little known – yet the time was near when he would be regarded in a different manner, and his kingdom be established with great power.
This cannot refer to the end of the world, and there is no need of referring it to the destruction of Jerusalem.
Taste of death – That is, die. Before they die they shall see this.
Son of man coming in his kingdom – Mark and Luke have explained this: Mar 9:1, Until they have seen the kingdom of God come with power; Luk 9:27, Till they see the kingdom of God. The meaning evidently is, till they shall see my kingdom, i. e., my church, now small, feeble, and despised, greatly enlarged, established, and spreading with great rapidity and extent. All this was accomplished. All these apostles, except Judas, lived to see the wonders of the day of Pentecost; some of them, John particularly, saw the Jewish nation scattered, the temple destroyed, the gospel established in Asia, Rome, Greece, and in a large part of the known world.
Remarks On Matthew 16
1. People will often judge far more correctly about natural than about spiritual things, Mat 16:1-3. In respect to natural objects they are watchful. In them they feel a deep interest, and they watch for every sign that may affect their interest. They are too much concerned to judge falsely. But they feel no such interest in religious things. Hence, it happens that people who have good sense and much wisdom in regard to worldly concerns, are often exceedingly foolish in regard to religion. They believe reports respecting religion, revivals, and missions, which they would despise on any other subject. They read and believe newspapers and other publications, which they would hold in contempt on any other topic but religion. They give a degree of weight to arguments against the Bible, and against the doctrines of the gospel, to which they would attach little or no importance on any other subject. They sustain themselves in infidelity by arguments which they would regard as of no force if the same kind of reasoning was urged in defense of anything else.
2. It is of importance to watch the signs of the times, Mat 16:3. In the days of Christ it was the duty of the people to look at the evidence that he was the Messiah. The proofs were clear that he was the Messiah. It is also important to look at the signs of the times in which we live. They are clear also. Much is doing; and the diffusion of the Bible, the labors among the pagan, the distribution of tracts, and perhaps, above all, the institution of Sunday schools, betoken an eventful age, and are an indication that brighter days are about to dawn on the world. We should watch these signs that we may rejoice; that we may pray with more fervor, and that we may do our part to advance the kingdom of God. Little children should grow up believing that they live in an important age; that they enjoy many special privileges, and that they may and must do much to spread the gospel through the earth. Even in childhood, they should pray, and they should give to benefit others; and, most of all, they should give themselves to Christ, that they may benefit others with a right spirit.
3. Sinners should be addressed with deep feeling and faithfulness, Mar 8:12. Jesus sighed deeply. So should we. We should not be harsh, or sour, or cold and unfeeling when we address our fellow-men about eternity. We should weep over them, and pray for them, and speak to them, not as if we were better than they, but with an earnest desire for their salvation. Compare Act 20:31; Phi 3:18.
4. People easily mistake plain instruction, Mat 16:7. And especially is this the case where there is any chance of giving a worldly turn to the instruction. If peoples thoughts – even those of Christians were more off from the world, and they thought less of the supply of their temporal wants, they would understand the truths of religion much better than they do. No man can understand the doctrines of religion aright whose principal concern is what he shall eat, and drink, and wear. Hence, even Christians are often strangely ignorant of the plainest truths of religion; and hence the importance of teaching those truths to children before their thoughts become engrossed by the world; and hence, too, the importance of Sunday schools.
5. We should not have undue anxiety about the supply of our wants. Christ supplied many thousands by a word, and he can easily supply us, Mat 16:9-12.
6. We should learn, from his past goodness, to trust him for the future, Mat 16:9-12.
7. We should be on our guard against error, Mat 16:11. It is sly, artful, plausible, working secretly, but effectually. We should always be cautious of what we believe, and examine it by the word of God. False doctrines are often made as much like the truth as possible, for the very purpose of deceiving. Satan himself is transformed into an angel of light, 2Co 11:14.
8. It is important to ascertain our views of Christ, Mat 16:13-15. Our all depends on this. If we do not think and feel right respecting him we cannot be safe. We should often, then, ask ourselves – we should ask one another – what we think of Christ.
9. It is our duty to profess attachment to Christ. It should be done boldly, and always, Mat 16:16. We should never be ashamed of him. And to do this, we should always, in our own hearts, believe that he is the Christ, the Son of the living God.
10. We should esteem it a great happiness and honor to be enabled thus to show our attachment to him. The world may not honor us, but God will, and He will pronounce us blessed, Mat 16:17.
11. God only reveals to people right views of Christ, Mat 16:17. This he does by his word and Spirit. We should, then search the Bible; and we should pray much that God would reveal his Son in us, and enable us boldly to confess him before people.
12. The church is safe, Mat 16:18. It may be small – it may be feeble – it may weep much – it may be much opposed and ridiculed – it may have mighty enemies – the rich and the great may set themselves against it – but it is safe. It is founded upon a rock. Its enemies shall never be able to overcome it. Jesus has promised it, and in all ages he has shown that he has remembered his promise. It has not been suffered to become extinct. It has been persecuted, opposed, ridiculed, and almost driven from the world; but a few have been found who have loved the Lord; and soon the flame has kindled, and the church has shone forth fair as the sun, clear as the moon, and terrible as any army with banners. So it is still. Feeble churches may mourn much – iniquity may abound – the few pious people may weep in secret places, but Jesus hears their groans and counts their tears, and they and the church are safe. He is their friend, and all the powers of hell shall not prevail against his church.
13. The importance of prudence in delivering truth, Mat 16:21. It should be well-timed – it should be when people are prepared to receive it. Especially is this true of young converts. They have need of milk, and not of strong meat. They should not be surprised that many doctrines of the Bible are mysterious now, but they will fully comprehend them hereafter. Peter, a young convert, did not understand the plain doctrine that Jesus must die for sin, yet it was made clear to him later, and, most cordially, he loved it.
14. It is highly wicked and improper to attempt to counsel God, or to think that we understand things better than he does, Mat 16:22-23. Gods plan is the best plan; and though it does not fall within our views of wisdom, yet we should be still. It is all wise. What He does we do not know now, yet we shall know hereafter.
15. We see what religion requires, Mat 16:24. We must deny ourselves. We must submit to trials. We must do our duty. We must welcome persecution, Mat 5:10. We must be, in all places, among all people, and in every employment, Christians, no matter what may happen. Come poverty, disease, persecution, death, it is ours to take up the cross and do our duty. So, apostles, and martyrs, and the Saviour himself have gone before us, and we must follow in their steps:
Shall I be carried to the skies
On flowery beds of ease,
While others fought to win the prize
And sailed through bloody seas?
Sure I must fight if I would reign;
Increase my courage, Lord,
To bear the cross, endure the shame,
Supported by Thy Word.
16. How foolish are the people of this world! Mat 16:26. In a little time how worthless will be all their wealth! It is gained by anxiety, and toil, and tears. It never satisfies. It harasses them with constant care. It smooths no wrinkles on their brow, alleviates no pain when they are sick, saves no friend from death, gives no consolation in regard to the future, and may be left at any moment. Others will soon possess, and perhaps scatter in dissipation, what they have obtained by so much toil. See Psa 39:6. And while they scatter or enjoy it, where shall the soul of him be who spent all his probation to obtain it? Alas! Lost, lost, lost – forever lost! And no wealth, no man, no devil, no angel, can redeem him, or be given for his soul. The harvest will be past, the summer ended, and he not saved. In gaining the world he made two things certain – disappointment and trouble here, and an eternity of woe hereafter. How foolish and wicked is man!
17. The righteous should rejoice that Jesus will come again to our world. He will reward them, Mat 16:27. He will come as their friend, and they shall ascend with him to heaven.
18. The wicked should weep and wail that Jesus will come again to our world. He will punish them for their crimes, Mat 16:27. They cannot escape. See Rev 1:7.
19. It will not be long before he will come, Mat 16:28. At any rate, it will not be long before we shall meet him. Death is near; and then we must stand before him, and give an account of the deeds done in the body.
Fuente: Albert Barnes’ Notes on the Bible
Mat 16:24
If any man will come after Me, let him deny himself.
Self-denial
I. What is the principle of self-denial? It may be said to be in renouncing whatever comes in competition with the love and service of Christ, your turning from things lawful when they become occasions of spiritual injury either to ourselves or others. Self-denial proceeds on high consideration.
1. Love to Christ, which involves obedience to His word.
2. Living not unto ourselves but unto God and for the welfare of others. These two must be combined. It is not self-denial to give our goods to feed the poor; but apart from the principle of love it is not self-denial. Nor is it self-denial for a man to refuse temporal honours for which God has qualified him, and which are given in a providential way. No self-denial in Joseph refusing to be governor over Egypt. Nor is it self-denial to reject a lawful use of Gods creatures, or to deprive himself of that necessary to health.
II. How self-denial is exhibited. It is the offspring of faith in Christ.
1. It shows itself in the lowest forms; first, in denying sin, things which the world allows, but which the Word of God condemns.
2. In denying what may be called righteous self. Count all loss for Christ.
3. In things lawful but not expedient on account of their influence on others.
4. In being true to the Word of God.
5. In things agreeable but questionable. (J. W. Reeve, M. A.)
The Cross and the Crown
It is a proof of the truth and Divine origin of our religion that it gives such a distinct notice of the difficulties which its followers will have to encounter. What other religion could afford to speak thus.
1. It is no wonder that Christ laid clown self-denial as requisite in His followers, as He emptied Himself, and we cannot in His whole life detect a point where we can see self.
2. The selfishness of one man is not the selfishness of another; every one knows the individualities of his own character. There is one man whose self lies in his intellect. Another mans self is pleasure. Another mans self takes the aspect of religion, he wants to be saved in a way he has marked out,
3. The believer takes up his cross, not another persons.
4. He is to take it up, not to go out of his way to seek it.
5. This he is to do by cheerful act, not waiting for compulsion. Dragged crosses are very heavy, but carried crosses are very light.
6. What is the cross? not some great thing to come-by-and-by. There is some cross to-day, another to-morrow-daily. The cross is a trial which has something humiliating in it and which is painfal to the old nature.
7. We must follow Christ, for what is it worth to deny ones self, or to take up a cross, if it be not clone with an express intention towards Christ? (J. Vaughan, M. A.)
Self-denial
Christianity can never be made popular. It always calls for self-denial and self-sacrifice (Gal 5:24).
I. There are things easy in religion-those in which the recipients are passive.
1. Redemption has been fully accomplished for us by the Saviour.
2. Christ is offered to all as the Saviour from sin.
3. The acceptance of Christ is made a matter of choice.
II. Things that are hard.
1. The renunciation of the world and worldly delights.
2. Self-denial. We must renounce our own wisdom, will, mind, pleasure, etc.
3. Self-sacrifice. Even life itself when duty demands.
III. But hard things are made easy.
1. When we look at their nature and duration (2Co 4:17-18).
2. When we rely upon Gods promise and accept His strengthening grace (Deu 33:25; 2Co 12:9-10; Php 4:13).
3. When we fully accept self-denial and cross-bearing as the rule of our life (Mat 11:28-30).
4. When we obtain Divine comfort and Christian consolation (2Co 1:4-5).
IV. Inferences:
1. Let us, in the active duties of religion, Work out, etc.
2. Let us seek out the things which require of us self-denial. This will help us in advance to give them up cheerfully and readily.
3. Let us always look to Jesus and consider His example (Heb 12:1-3). (L. O. Thompson.)
Self-denial
That it is the duty of all that would be Christs disciples to deny themselves.
I. This doctrine in general. The extent of this duty.
1. For the object-a mans own self; it is a bundle of idols. It seems contrary to reason to deny self, since nature teaches man to love himself; grace doth not disallow it. Therefore
(1) you must know when respects to self are culpable. There is a lawful self-love. The self we are to deny stands in opposition to God. Self is sinfully respected when dues are paid to the creature which only belong to God. These are four:-
1. As God is the First Cause He would keep up the respect of the world to His majesty by dependence and trust.
2. As God is the chiefest good, so He must have the highest esteem.
3. As God is the highest Lord, it is His peculiar prerogative to give laws to the creature. Self is not to interpose and give laws to us.
4. As God is the last end of our beings and actions, the supreme cause is to be the utmost end (Pro 16:4).
2. The subject. See the extent of the duty; it reaches all sorts of men-If any man, etc. No calling, sex, age, duty, condition of life, is excluded. All men are to practise it; in all things; always; with all our heart.
(1) We cannot else be conformed to our great Master; Jesus Christ came from heaven on purpose to teach us the lesson of self-denial.
(2) It is practised by all the fellows in the same school. Christ set the copy, and all the saints have written after it.
(3) Jesus Christ may justly require it; all the idols of the world expect it from their votaries.
(4) Because self is the greatest enemy both to God and man.
(5) Because those that are Christs disciples are not their own men (Rom 14:6).
(6) Because it is the most gainful project in the world. Self-denial is the true way of self-advancing.
(7) Because otherwise a man can be nothing in religion, neither do, nor suffer, therefore we must resolve either to deny self or Christ.
(8) Self-denial is a special part of faith.
3. The signs of self-denial.
(1) Exclusive. It is a sign that self is exalted.
(1) When a man did never set himself to thwart his own desires.
(2) By an impatiency in our natures when we are crossed by others.
(3) When a man is loth to be a loser by religion.
(4) When the heart is grieved at the good of others.
(5) When men care not how it goeth with the public so they may promote their private interest.
2. Inclusive signs of self-denial.
(1) When a man is swayed by reasons of conscience rather than by reasons of interest, when he is content to be anything so he may be sensible to Gods glory.
(2) By an humble submission to Gods will. It is a great conquest over ourselves when we conquer our will.
(3) When a man is vile in his own eyes, and reflects with indignation upon his own sins.
4. The means of self-denial, whereby it may be made more easy.
(1) Lessen your esteem for earthly things.
(2) Seek self in God, this is an innocent diversion. When we cannot weaken the affection let us change the object.
(3) Resolve upon the worst to please God, though it be with the displeasure of self and the world.
(4) Take heed of confining thy welfare to outward means, as if thou couldest not be happy without the creature.
(5) Often act faith, and look within the veil. Send thy thoughts as messengers into the Land of Promise.
(6) In all debates between conscience and interest observe Gods special providence to thyself.
(7) Consider the right God has in all that is thine.
If you would deny self:-
(1) Everyone must observe the temper and particular constitution of his own soul.
(2) Many may deny themselves in purpose that yet fail when they come to act.
(3) There is nothing in religion that cannot deny pleasure and delicacy of life.
(4) We must deny ourselves in desire as well as in enjoyments.
(5) Vainglory is as sordid a piece of self, and as much to be denied, as riches and worldly greatness.
(6) We must deny ourselves, not only in ease of temptation to direct sin, but also for the general advantage of a holy life.
(7) In self-denial regard must be had to the seasons wherein we live-
(1) Times of judgment;
(2) not to put stumbling-blocks in the way of new converts;
(3) in prosperous times.
II. The kinds of self-denial. Self must be denied so far, as tis opposite to God, or put in the place of God. And therefore we may judge of the kinds of self-denial, according to the distinct privileges of the Godhead.
1. As God is the First Cause, upon whom all things depend in their being and operation, and so we are to deny self, that is, self-dependence.
2. God is the chiefest good and therefore to be valued above all beings, interests, and concernments in the world, and so we are to deny self, that is, self-love.
3. God is (and He alone) the highest Lord, and most absolute Sovereign, who swayeth all things by His laws and providence, and so we are to deny self, that is, self-will, by a willing and full obedience to His laws, and by an absolute subjection to the dominion of His providence; the one is holiness, and the other is patience. The one relateth to His governing, the other to His disposing, will.
4. God is the last end, in which all things do at length terminate, and so we are to deny self, that is, self-seeking. (T. Manton, D. D.)
Christian discipleship
I. In religion, Christ is the supreme leader of men.
II. What is implied in following Christ? It is to-
1. Think the thoughts of Christ.
2. To feel the feeling of Christ.
3. To work out the will of Christ.
III. The conditions or perfect discipleship.
1. Voluntariness.
2. Renunciation of the old life of sin and self.
3. Entire submission to Christ in all things.
4. Perseverance. (John Millar.)
The call to follow Christ
I. How does Christ call us?
1. By the voice of conscience.
2. By sickness.
3. By the death of friends.
4. By His Word.
5. By His ordinances, ministers, etc. And thus He is now speaking to us. Be not deaf to these calls.
III. The character required of those who have made up their minds to follow Christ. They must be self-denying, and, if need be, a suffering people (Tit 2:11-12). Here we have an unerring standard to try ourselves by. (J. D. Graves.)
Self-denial not expected by carnal fancy
Carnal fancy imagineth a path strewed with lilies and roses; we are too tender-footed to think of briars and thorns. (T. Manton, D. D.)
The wide meaning of the word self
A capacious word, that doth not only involve our persons, but whatever is ours, so far as it standeth in opposition to God, or cometh in competition with Him. A man and all his lusts, a man and all his relations; a man and all his interests; life, and all the appendages of life, is one aggregate thing which in Scripture is called self. In short, whatsoever is of himself, in himself, belonging to himself, as a corrupt, or carnal, man; all that is to be denied. And indeed, every man hath many a self within himself; his lusts are himself; his life is himself; his name is himself; his wealth, liberty, ease, favour, lands, father, mother, and all relations, they are comprised within the term of self (Luk 14:26). (T. Manton, D. D.)
Self-denial not partial
As Saul slew some of the cattle, but spared the fat, and Agag. Many can deny themselves in many things, but they are loth to give up all to God, without bounds and reservations. (T. Manton, D. D.)
Self-denial to be expected on the road to heaven
If a man were told that his way to such a place is encumbered with briars and thorns, and that he must ride through many dirty lanes, and must look for scratching brambles, and many miry places; now when he seeth nothing but a green and pleasant path, he would think he had mistaken and lost his way: so, when you are told your way to heaven is a strait way, and that religion will put you upon self-denial of your pleasure, profit, and carnal desires; and yet you never wrestled with your lusts, nor quitted anything for Christ; and meet with nothing but pleasure, profit, and delight in the profession of religion, you may well think that you are mistaken in the way; and it is a great sign you are yet to seek in the duty, which Christs scholars must practise. (T. Manton, D. D.)
Self-denial the A B C of religion
We shall never digest the inconveniences of a spiritual life, till we resolve upon it. We must make over our interests in our lives, and whatever is dear to us, reckon the charges (Luk 14:26). A builder spends cheerfully, as long as his charges are within his allowance, but when thats exceeded, and he goes beyond what he hath reckoned upon, then every penny is disbursed with grudging. Most resolve upon little or no trouble in religion, and from thence it comes to pass, that when they are crossed, they prove faint-hearted. Therefore, put your life in your hand, and resolve to follow Christ, wheresoever He goeth. (T. Manton, D. D.)
Seek glory in God
Seek honour in God. Do but change vainglory for eternal glory. Thats a lawful seeking of self, when we seek it in God (Joh 5:44). (T. Manton, D. D.)
Self-denial not temporary
We may hang the head for a day like a bulrush. (T. Manton, D. D.)
Self-denial regulated by service rather than by pleasure
As a traveller, when two ways are proposed to him, one pleasant, the other very craggy and dangerous, he doth not look which way is most pleasant, but which way conduceth to his journeys end: so a child of God doth not look to whats most grateful to the flesh, but how he may do most work and service, and glorify God upon earth. (T. Manton, D. D.)
Self-denial must not be constrained by providence
Not as a mariner, in a storm, casts away his goods by force, but as a bride leaves her fathers house (Psa 45:10). It must be out of a principle of grace, and out of love to Christ. (T. Manton, D. D.)
Self-denial must not be selfish
The devil disguiseth himself into all forms and shapes. As Jacob put on Esaus clothes, that he might appear rough and hairy, and so get the blessing; so, many seem to deny themselves of the comforts of life, but it is but for their own praise. (T. Manton, D. D.)
Self-denial more possible in Christ than in Christians
They that caress themselves in all the delights of the world, seem to profess another master than Christ. We are of a base condition, but two or three degrees distant from dust and nothing. The sun can go back ten degrees. Christ, the Lord of Glory, might go back ten degrees, but we have not so much to lose. (T. Manton, D. D.)
Self-denial seen most in the best Christians
They that are the best scholars in this school, most abhor self-conceit and self-seeking. As the leaden boughs hang the head, and bend downward, so do the children of God, that have been most fruitful in the Christian course; as the sun, the higher it is, doth cast the least shadows. So for self-seeking. (T. Manton, D. D.)
Self-denial richer for love than for lust
Many a covetous man doth shame many a godly man. Religion is a better thing. Shall lust do more with them, than the love of Christ with thee? (T. Manton, D. D.)
Self-denial consistent in a follower of Christ
When men can remit nothing of their vanity and luxury, they make Christianity to be but a notion, and an empty pretence; they are men and women of pleasure, when Jesus Christ was a man of sorrows. (T. Manton, D. D.)
Self-denial aided by a moderate esteem of worldly things
When an earthern pitcher is broken, a man is not troubled at it, because he hath not set his esteem and heart upon it, being but a trifle. (T. Manton, D. D.)
Seeking God in Himself, not in His creatures, aids self-denial
The men of the world have only a candle, which is soon blown out, an estate that may easily be blasted; but the children of God have the sun, which can stead them without a candle (Hos 2:11-12). All the wicked mans happiness is bound up with the vine, and fig-tree, with his estate. Consider, your happiness doth not lie within yourselves, nor in any other creature, but in God alone. God in Himself is much better than God in the creature. Now, carnal men they prize God in the creature, but not God in Himself. And therefore, the first thing we must depend upon, is, that God is an all-sufficient God in Himself; not God in friends, not God in wealth, but God in Himself. We cannot see how it can be well without friends, and wealth, and liberty; therefore our hearts are glued to them. Oh, take heed of this. All these things are but several pipes, to deliver, and convey to us, the influence of the Supreme cause; therefore still prize God in Himself, before God in the creature. (T. Manton, D. D.)
Contentment a great part of self-denial
To desire more, it is but to desire more snares. If I had more, I should have more trouble, more snares, more duty. Greater gates do but open to more care. I should have more to account for, more time, and more opportunity; and alas, I cannot answer for what I have already. If a plant be starved in the valleys, it will never thrive on the mountains. So, if, in a low condition, we are not able to conquer the temptation of it, what shall we do, if we had more, if we cannot be responsible to God for what we have? (T. Manton, D. D.)
Expectations in heaven
A man will better quit that he hath upon earth, when he hath strong expectations of heaven (Rom 8:18). (T. Manton, D. D.)
Self-abnegation in the prosecution of Christs work
I. In the way of self-indulgence. This appears when in the promotion of Gods work we choose to do what is easy and pleasant and leave others to do what is not in accordance with our tastes or which requires sacrifice of any kind.
1. The moral unseemliness of it must strike us at once; when we refuse self-indulgence in ordinary pursuits.
2. This self-indulgence shows that we lack a genuine interest in God and in His work.
3. It hinders our own progress and success in the Christian service.
II. Self-dependence is another form of the evil. In the former case too little was made of human agency; in this, too much. We do Gods work without His help.
1. The aggravated ungodliness which this self-dependence involves. In worldly affairs our agency is little compared with Gods agency.
2. It hinders the action within us of the Holy Spirit.
III. Self-seeking is another form of the evil.
1. Look at the shocking incongruity which self-seeking in connection with Gods work involves. Never more out of place than in working for Gods glory.
2. Look at what the self-seeking man suffers who indulges it. The pain of envy as he looks at those working on a higher plane; failure.
3. How much the cause of Christ suffers for his self-seeking; because of it he cannot see what is right and best for the cause.
4. Then the loss which the self-seeker sustains should be considered. He loses influence, honour, praise. It is when we seek the things of others that we find our own. On these grounds self-abnegation should be exercised in Gods work. (David Thomas, B. A.)
God co-operates with the self-sacrificing effort of man
He cooperates with the husbandman, and gives him the precious fruit of harvest time, but not with the husbandman who consults only his own repose and quiet and convenience, and will do nothing toilsome and irksome in obedience to the ordinances of nature- No; God does not reward anywhere, that we can see, sloth, and indolence, and pleasure-loving, and disregard to His own ordinances, with His co-operation and with His success; and He will do it least of all where the work is greatest, and where the service is most glorious. (David Thomas, B. A.)
Self-denial one aspect of religion
This is only one meaning of religion. If I should say of a garden, It is a place fenced in, what idea would you have of its clusters of roses, and pyramids of honeysuckles, and beds of odorous flowers, and rows of blossoming shrubs and fruit-bearing trees? If I should say of a cathedral, It is built of stone, cold stone, what idea would you have of its wondrous carvings, and its gorgeous openings for door and window, and its evanescing spire? Now, if you regard religion merely as self-denial, you stop at the fence, and see nothing of the beauty of the garden; you think only of the stone, and not of the marvellous beauty into which it is fashioned. (H. W. Beecher.)
Victory through self-denial
If you would acquire skill in the handling of tools you can only get it by earning it. Nobody can acquire it for you. Nor can you acquire it by seeing others handle tools. Though you know how skilled workmen bring results to pass, you cannot bring the same results to pass unless you have yourself had experience in handling tools. I know precisely how an adept musician rolls out magnificent harmonies on the organ; but when I take his seat I cannot roll out those harmonies. If I choose to go through suffering enough, if I am willing to give the necessary time that I might more pleasantly spend in some other way, I may accomplish it, but not otherwise. (H. W. Beecher.)
Utility through restraint
You may take the finest messenger colt that ever lived, and he never will be valuable unless he goes into the trainers hands. Pass by the yard. See him with the surcingle tight about him. See him with martingales on, and with his head brought down by them. See him with bit in mouth, and guiding-reins behind. See how fractious he is. He has lost his liberty; but he is on the way to find it. He never would know what he is if it were not for that harness-for a harness is not an instrument for hindering an animals strength, but an instrument for developing his strength. And as by breaking you keep a colt whole, and have every part of him unwasted, not lost, so it is being broken in, by having their wildness of nature restrained, that men come to their real selves in skill and power. (H. W. Beecher.)
The future good an argument for self-restraint
Then Christianity did more, it carried up the whole ideal life. It not only gave a higher conception of character, and a higher conception of the qualities that constitute a true character; but it introduced another world lying over against this, and bearing a relation to this, just as childhood bears a relation to manhood, making this a prelude and instrument of the other. As we begin in childhood to deny the body for the sake of attaining a higher nature in manhood, so the whole life on earth is a childhood in which we deny ourselves, not for the sake of lacking pleasure, but for the sake of reaping glory and immortality in the heavenly land. (H. W. Beecher.)
Self-denial really acquisition
Men think, Oh! to be a Christian I have got to give up everything. Good heavens! Give up everything? Suppose that Newton, talking with a blubber-eating Nootka Sound Indian, should say, Come with me to England as my servant, and I will educate you, and make an astronomer of you; and suppose the Indian should say, No, I will not; I am not going to give up this delicious blubber and this comfortable wigwam of mine. But what would he give up compared with that which he would inherit? And at every step in the Christian life we have treasures that are infinitely greater than those which we lose. We lose only such things as we are a great deal better without than with. (H. W. Beecher.)
The self-denial Christ requires
I. The self-denial which christ requires from his followers.
1. Negatively.
(a) It cannot mean, to renounce our senses and our reason;
(b) nor to renounce our desire and hope of salvation, to be perfectly disinterested, resigned, and annihilated, as the mystical writers call it;
(c) nor to renounce our free agency and our acts of obedience;
(d) nor to reject the comforts and conveniences of life, and to afflict and torment ourselves when nothing requires such a sacrifice.
2. Positively.
(a) To deny ourselves is to renounce every evil affection and every evil work, and to put off the corrupted man, in order to follow Christ;
(b) to deny or renounce our own good works, our own righteousness, to renounce them so far as not to be proud of them, not to rely upon them as perfect and meritorious;
(c) to renounce all those things which concern our worldly interests and our present situation, such as ease and quiet, popularity, riches, inheritances, preferments, dignities, which we possess or pursue. There is a way of renouncing or denying these things, in a moral sense, without forsaking them; and that is, to entertain moderate affections for them, to possess them, according to the apostles expression, as though we possessed them not; never to prefer them to our known duty in any instance, and to be ready actually to part with them, if God should require it. (J. Jortin.)
The duty and difficulty of self-denial
To row against the tide of ones inclinations, to stem the rapid current of ones appetites and affections, to struggle against the violent motions of our will, and to wrestle with the opposition of our contending faculties; this is an employment that is laborious and uneasy, this is a performance that we pay dearly for; and the reward of such a warfare will certainly be proportionable to the hardships and difficulties with which we have encountered.
I. Explain and state rightly the great duty of self-denial, and show wherein the exercise of it does properly consist.
1. It does not consist in utterly refusing, without distinction, all such things as we are inclined to.
2. Neither does the exercise of self-denial at present consist in such a constant and entire withdrawing from worldly enjoyments, as was necessarily practised by the first converts of Christianity.
3. The exercise of self-denial does indispensably consist in a total forbearance of unlawful enjoyments, however fondly we may be inclined or addicted to them.
4. The exercise of self-denial does further consist in weaning ourselves from all such entertainments, as may withhold or divert us from the service of God.
5. Also in avoiding such things as are neither unlawful nor inconvenient for us, if by using them we give just offence to our brethren.
6. Also in being habitually prepared to renounce all things, even our most dear and most lawful enjoyments, whenever God or religion shall require it at our hands.
II. Lay down some powerful motives which may forcibly persuade us to the practice of this duty.
1. The example of our blessed Saviour.
2. The immediate happy consequences of such a performance, and the advantages that will attend it in this present life.
3. The vast reward which is annexed to this performance, and the benefit which will redound to us from it in another world. (Nicholas Brady.)
Following Christ
I. A privilege to be desired and aspired to. In three great duties or qualifications annexed to it.
1. Let him deny himself.
(a) Deny our natural selves, that is, our reason, will, and affections, when they oppose the revealed truths and will of God.
(b) Deny our sinful and sensual selves (Tit 2:12).
(c) Deny our worldly selves, that is, all earthly possessions, relations, and even life itself, at His call and in His cause.
(d) Deny our righteous selves, that is, we must renounce all righteousness of our own, and desire to be found only in Christs righteousness.
2. Let him take up his cross.
3. Let him follow Christ, which includes
(a) to follow His doctrine;
(b) to follow His example. (Matthew Hale.)
Honour put on the self-denying
He whom we love, whose honour we most covet, is he who has most denied and subdued himself; who has made the most entire sacrifice of appetites and passions and private interest to God, and virtue and mankind; who has walked in a rugged path, and clung to good and great ends in persecution and pain; who, amidst the solicitations of ambition, ease, and private friendship, and the menaces of tyranny and malice, has listened to the voice of conscience, and found a recompense for blighted hopes and protracted suffering, in conscious uprightness and the favour of God. Who is it that is most lovely in domestic life? It is the martyr to domestic affection, the mother forgetting herself, and ready to toil, suffer, and die for the happiness and virtue of her children. Who is it that we honour in public life? It is the martyr to his country; he who serves her, not when she has honours for his brow and wealth for his coffers, but who clings to her in her danger and falling glories, and thinks life a cheap sacrifice to her safety and freedom. (W. E. Channing.)
What self is to be denied
Man has various appetites, passions, desires, resting on present gratification, and on outward objects; some of which we possess in common with inferior animals, such as sensual appetites and anger; and others belong more to the mind, such as love of power, love of honour, love of property, love of amuse-yacht, or a taste for literature and elegant arts; but all referring to our present being, and terminating chiefly on ourselves, or on a few beings who are identified with ourselves. These are to be denied or renounced; by which I mean not exterminated, but renounced as masters, guides, lords, and brought into strict and entire subordination to our moral and intellectual powers. It is a false idea that religion requires the extermination of any principle, desire, appetite, or passion, which our Creator has implanted. Our nature is a whole, a beautiful whole, and no part can be spared. You might as properly and innocently lop off a limb from a body as eradicate any natural desire from the mind. All our appetites are in themselves innocent and useful, ministering to the general weal of the soul. They are like the elements of the natural world, parts of a wise and beneficent system; but, like those elements, are beneficent only when restrained. (W. E. Channing.)
Growth of appetites
Our appetites and desires carry with them a principle of growth or tendency to enlargement. They expand by indulgence and, if not restrained, they fill and exhaust the soul, and hence are to be strictly watched over and denied. Nature has set bounds to the desires of the brute, but not to human desire, which partakes of the illimitableness of the soul to which it belongs. In brutes, for example, the animal appetites impel to a certain round of simple gratifications, beyond which they never pass. But man, having imagination and invention, is able by these noble faculties to whet his sensual desires indefinitely. (W. E. Channing.)
Duty of self-denial
The Divine wisdom nowhere shines forth more clearly than in this precept.
I. Human nature is in a state of depravity and corruption. Man is not upright. His passions and affections are disposed to rebel, instead of remaining subordinate to the higher principle. Consequently, self-denial is necessary, and so far as we practise it we advance in virtue. We are so far humble, e.g., as we deny ourselves in the matter of pride; so far heavenly-minded, as we deny our earthly inclinations; so far charitable, as we deny our tempers of self-love and envy; so far temperate and pure, as we restrain our lower passions and lusts.
II. The design of religion is to heal and restore our corrupt nature. If the disease is to be cured, we must abstain from everything that tends to feed or aggravate it. Even in things lawful, we may have to practise self-denial; as he who wishes to avoid a fall from a precipice, if he be prudent, will not venture too near its edge. The Christian soldier, like all others, must submit to the discipline of war in the time of peace; otherwise, when the hour of actual service arrives, he will be found wanting. He who has accustomed himself to govern his thoughts and words, will easily govern his actions; and he who has learned at proper seasons to abstain, will find no difficulty in being temperate at all times.
III. Another reason for self-denial is, the influence which the body exerts upon the soul. The fall of man seems to have consisted greatly in the subjection of the soul to the power and dominion of the body. It is Christs work to reverse this, and subordinate the body to the soul. The body presses down the soul: it is the business of religion, by means of self-denial, to remove this weight.
IV. Take example by the worldly. There is not a votary of wealth, pleasure, power, or fame, who cannot, and does not, when necessary, practise self-denial,-though in so much less worthy a cause. And shall we be out-done by such as these?
V. Think of the rewards annexed to the practice of self-denial.
1. In the present life. Lightness of spirits, cheerfulness of heart, serenity of temper, alacrity of mind, vigour of understanding, freedom from bad desires, etc.
2. Heaven, forever. (Bishop Horne.)
Instances of self-denial apart from religious motives
For the sake of collecting what is never to be used, and addling to his beloved heap, the miser will forego the comforts, the conveniences, and almost the necessaries of existence, and voluntarily submit, all his days, to the penances and austerities of a mendicant. The discipline of a life of fashion is by no means of the mildest kind; and it is common to meet with those who complain of being worn down, and ready to sink under it. At the call of honour, a young man of family and fortune, accustomed to a life of ease and luxury, breaks off all home ties, and submits at once to all the painful duties and hard fare of a camp in an enemys country. He travels through dreary swamps and inhospitable forests, guided only by the track of savages. He traverses mountains, he crosses rivers, he marches hundreds of miles, with scarcely bread to eat, or change of raiment to put on. When night comes, he sleeps on the ground, or perhaps sleeps not at all; and at the dawn of day, resumes his labour. At length he is so fortunate as to find his enemy. He braves death, amid all the horrors of the field. He sees his companions fall around him,-he is wounded, and carried into a tent, or laid in a waggon, where he is left to suffer pain and anguish, with the noise of battle sounding in his ears. After some weeks he recovers, and enters afresh upon duty. And does the Captain of thy salvation, O thou who stylest thyself the soldier and servant of Jesus Christ-does He require anything like this at thy hands? Or canst thou deem Him an austere Master, because thou art enjoined to live in sobriety and purity, to subdue a turbulent passion, to watch an hour sometimes unto prayer, or to miss a meal now and then, during the season of repentance and humiliation? Blush for shame, and hide thy face in the dust. (Bishop Horne.)
Religion, in one sense, is a life of self-denial; just as husbandry, in one sense, is a work of death. You go and bury a seed, and that is husbandry; but you bury one, that you may reap a hundredfold. Self-denial does not belong to religion as characteristic of it: it belongs to human life. The lower nature must always be denied, when you are trying to rise to a higher sphere. It is no more necessary to be self-denying to be a Christian, than it is to be an artist, or to be an honest man, or to be a man at all in distinction from a brute. (H. W. Beecher.)
Self-denial in things necessary
A great many persons deny themselves with the most superfluous self-denial. They seek for things of which they can deny themselves. But you need not do that. Let your opportunities for self-denial come to you; but when they do come, do not flinch. God will send you occasions enough for denying yourself. There is wood enough in every mans forest to build all the crosses he will need to carry. (H. W. Beecher.)
His cross.
Every one has his peculiar cross: one has it from his wife, or children, or relations; another from character; a third from rivals; a fourth from misfortunes; a fifth from poverty; a sixth from exile, bonds, and so on. (Lapide.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 24. Will come after me] i.e. to be my disciple. This discourse was intended to show Peter and the rest of the disciples the nature of his kingdom; and that the honour that cometh from the world was not to be expected by those who followed Christ.
The principles of the Christian life are: First. To have a sincere desire to belong to Christ-If any man be WILLING to be my disciple, &c. Secondly. To renounce self-dependence, and selfish pursuits – Let him deny HIMSELF. Thirdly. To embrace the condition which God has appointed, and bear the troubles and difficulties he may meet with in walking the Christian road-Let him take up HIS CROSS. Fourthly. To imitate Jesus, and do and suffer all in his spirit-Let him FOLLOW ME.
Let him deny himself] may well be interpreted, Let him deny, or renounce, himself fully – in all respects – perseveringly. It is a compounded word, and the preposition abundantly increases the meaning. A follower of Christ will need to observe it in its utmost latitude of meaning, in order to be happy here, and glorious hereafter. A man’s self is to him the prime cause of most of his miseries. See Clarke on Mr 8:34.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark hath the same, Mar 8:34, and Luke, Luk 9:23; only Mark saith, when he had called the people unto him with his disciples; Luke saith, he said to them all. He spake it to his disciples, but not privately, but before all the rest of the people, who at that time were present.
If any man will come after me; that is, if any man will be my disciple: so it is expounded by Luk 14:26,27, which is a text much of the same import with this, only what Matthew here calleth a denying of himself, Luke calleth hating. The disciples of others are called the followers of them.
Let him deny himself. To deny ourselves, is to put off our natural affections towards the good things of this life, let them be pleasures, profit, honours, relations, life, or any thing which would keep us from our obedience to the will of God. Thus Christ did: the apostle saith he pleased not himself. I seek not my own will, but the will of the Father which sent me, Joh 5:30; 4:34,
and take up his cross; willingly and cheerfully bear those trials and afflictions which the providence of God brings him under for owning and standing to his profession, all which come under the name of the cross, with respect to Christs cross, on which he suffered.
And follow me: in his taking up the cross he shall but do as I shall do, following my example. Or else this may be looked upon as a third term of Christs discipleship, viz. yielding a universal obedience to the commandments of Christ, or living up as near as we can to the example of Christ, 1Pe 1:15. This doctrine our Saviour preacheth to them upon occasion of Peters moving him to spare himself, by which he did but indulge his own carnal affection, without respect to the will of God as to what Christ was to suffer for the redemption of mankind.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. Then said Jesus unto hisdisciplesMark (Mr 8:34)says, “When He had called the people unto Him, with Hisdisciples also, He said unto them”turning the rebuke of oneinto a warning to all.
If any man will come afterme, let him deny himself, and take up his cross, and follow me.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said Jesus unto his disciples,…. Knowing that they had all imbibed the same notion of a temporal kingdom, and were in expectation of worldly riches, honour, and pleasure; he took this opportunity of preaching the doctrine of the cross to them, and of letting them know, that they must prepare for persecutions, sufferings, and death; which they must expect to endure, as well as he, if they would be his disciples:
if any man will come after me: that is, be a disciple and follower of him, it being usual for the master to go before, and the disciple to follow after him: now let it be who it will, rich or poor, learned or unlearned, young or old, male or female, that have any inclination and desire, or have took up a resolution in the strength of grace, to be a disciple of Christ,
let him deny himself: let him deny sinful self, ungodliness, and worldly lusts; and part with them, and his former sinful companions, which were as a part of himself: let him deny righteous self, and renounce all his own works of righteousness, in the business of justification and salvation; let him deny himself the pleasures and profits of this world, when in competition with Christ; let him drop and banish all his notions and expectations of an earthly kingdom, and worldly grandeur, and think of nothing but reproach, persecution, and death, for the sake of his Lord and Master: and
take up his cross; cheerfully receive, and patiently bear, every affliction and evil, however shameful and painful it may be, which is appointed for him, and he is called unto; which is his peculiar cross, as every Christian has his own; to which he should quietly submit, and carry, with an entire resignation to the will of God, in imitation of his Lord:
and follow me; in the exercise of grace, as humility, zeal, patience, and self-denial; and in the discharge of every duty, moral, or evangelical; and through sufferings and death, to his kingdom and glory. The allusion is, to Christ’s bearing his own cross, and Simeon’s carrying it after him, which afterwards came to pass.
Fuente: John Gill’s Exposition of the Entire Bible
| The Value of the Soul. |
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24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. 25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? 27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Christ, having shown his disciples that he must suffer, and that he was ready and willing to suffer, here shows them that they must suffer too, and must be ready and willing. It is a weighty discourse that we have in these verses.
I. Here is the law of discipleship laid down, and the terms fixed, upon which we may have the honour and benefit of it, v. 24. He said this to his disciples, not only that they might instruct others concerning it, but that by this rule they might examine their own security. Observe,
1. What it is to be a disciple of Christ; it is to come after him. When Christ called his disciples, this was the word of command, Follow me. A true disciple of Christ is one that doth follow him in duty, and shall follow him to glory. He is one that comes after Christ, not one that prescribes to him, as Peter now undertook to do, forgetting his place. A disciple of Christ comes after him, as the sheep after the shepherd, the servant after his master, the soldiers after their captain; he is one that aims at the same end that Christ aimed at, the glory of God, and the glory of heaven: and one that walks in the same way that he walked in, is led by his Spirit, treads in his steps, submits to his conduct, and follows the Lamb, whithersoever he goes, Rev. xiv. 4.
2. What are the great things required of those that will be Christ’s disciples; If any man will come, ei tis thelei—If any man be willing to come. It denotes a deliberate choice, and cheerfulness and resolution in that choice. Many are disciples more by chance or the will of others than by any act of their own will; but Christ will have his people volunteers, Ps. cx. 3. It is as if Christ had said, “If any of the people that are not my disciples, be steadfastly minded to come to me, and if you that are, be in like manner minded to adhere to me, it is upon these terms, these and no other; you must follow me in sufferings as well as in other things, and therefore when you sit down to count the cost, reckon upon it.”
Now what are these terms?
(1.) Let him deny himself. Peter had advised Christ to spare himself, and would be ready, in the like case, to take the advice; but Christ tells them all, they must be so far from sparing themselves, that they must deny themselves. Herein they must come after Christ, for his birth, and life, and death, were all a continued act of self-denial, a self-emptying, Phi 2:7; Phi 2:8. If self-denial be a hard lesson, and against the grain to flesh and blood, it is no more than what our Master learned and practised before us and for us, both for our redemption and for our instruction; and the servant is not above his lord. Note, All the disciples and followers of Jesus Christ must deny themselves. It is the fundamental law of admission into Christ’s school, and the first and great lesson to be learned in this school, to deny ourselves; it is both the strait gate, and the narrow way; it is necessary in order to our learning all the other good lessons that are there taught. We must deny ourselves absolutely, we must not admire our own shadow, nor gratify our own humour; we must not lean to our own understanding, nor seek our own things, nor be our own end. We must deny ourselves comparatively; we must deny ourselves for Christ, and his will and glory, and the service of his interest in the world; we must deny ourselves for our brethren, and for their good; and we must deny ourselves for ourselves, deny the appetites of the body for the benefit of the soul.
(2.) Let him take up his cross. The cross is here put for all sufferings, as men or Christians; providential afflictions, persecutions for righteousness’ sake, every trouble that befals us, either for doing well or for not doing ill. The troubles of Christians are fitly called crosses, in allusion to the death of the cross, which Christ was obedient to; and it should reconcile us to troubles, and take off the terror of them, that they are what we bear in common with Christ, and such as he hath borne before us. Note, [1.] Every disciple of Christ hath his cross, and must count upon it; as each hath his special duty to be done, so each hath his special trouble to be borne, and every one feels most from his own burthen. Crosses are the common lot of God’s children, but of this common lot of God’s children, but of this common lot each hath his particular share. That is our cross which Infinite Wisdom has appointed for us, and a Sovereign Providence has laid on us, as fittest for us. It is good for us to call the cross we are under our own, and entertain it accordingly. We are apt to think we could bear such a one’s cross better than our own; but that is best which is, and we ought to make the best of it. [2.] Every disciple of Christ must take up that which the wise God hath made his cross. It is an allusion to the Roman custom of compelling those that were condemned to be crucified, to carry their cross: when Simon carried Christ’s cross after him, this phrase was illustrated. First, It is supposed that the cross lies in our way, and is prepared for us. We must not make crosses to ourselves, but must accommodate ourselves to those which God has made for us. Our rule is, not to go a step out of the way of duty, either to meet a cross, or to miss one. We must not by our rashness and indiscretion pull crosses down upon our own heads, but must take them up when they are laid in our way. We must so manage an affliction, that it may not be a stumbling-block or hindrance to us in any service we have to do for God. We must take it up out of our way, by getting over the offence of the cross; None of these things move me; and we must then go on with it in our way, though it lie heavy. Secondly, That which we have to do, is, not only to bear the cross (that a stock, or a stone, or a stick may do), not only to be silent under it, but we must take up the cross, must improve it to some good advantage. We should not say, “This is an evil, and I must bear it, because I cannot help it;” but, “This is an evil, and I will bear it, because it shall work for my good.” When we rejoice in our afflictions, and glory in them, then we take up the cross. This fitly follows upon denying ourselves; for he that will not deny himself the pleasures of sin, and the advantages of this world for Christ, when it comes to the push, will never have the heart to take up his cross. “He that cannot take up the resolution to live a saint, has a demonstration within himself, that he is never likely to die a martyr;” so Archbishop Tillotson.
(3.) Let him follow me, in this particular of taking up the cross. Suffering saints must look unto Jesus, and take from him both direction and encouragement in suffering. Do we bear the cross? We therein follow Christ, who bears it before us, bears it for us, and so bears it from us. He bore the heavy end of the cross, the end that had the curse upon it, that was a heavy end, and so made the other light and easy for us. Or, we may take it in general, we must follow Christ in all instances of holiness and obedience. Note, The disciples of Christ must study to imitate their Master, and conform themselves in every thing to his example, and continue in well-doing, whatever crosses lie in their way. To do well and to suffer ill, is to follow Christ. If any man will come after me, let him follow me; that seems to be idem per idem–the same thing over again. What is the difference? Surely it is this, “If any man will come after me, in profession, and so have the name and credit of a disciple, let him follow me in truth, and so do the work and duty of a disciple.” Or thus, “If any man will set out after me, in good beginnings, let him continue to follow me with all perseverance.” That is following the Lord fully, as Caleb did. Those that come after Christ, must follow after him.
II. Here are arguments to persuade us to submit to these laws, and come up to these terms. Self-denial, and patient suffering, are hard lessons, which will never be learned if we consult with flesh and blood; let us therefore consult with our Lord Jesus, and see what advice he gives us; and here he gives us,
1. Some considerations proper to engage us to these duties of self-denial and suffering for Christ. Consider,
(1.) The weight of that eternity which depends upon our present choice (v. 25); Whosoever will save his life, by denying Christ, shall lose it: and whosoever is content to lose his life, for owning Christ, shall find it. Here are life and death, good and evil, the blessing and the curse, set before us. Observe,
[1.] The misery that attends the most plausible apostasy. Whosoever will save his life in this world, if it be by sin, he shall lose it in another; he that forsakes Christ, to preserve a temporal life and avoid a temporal death, will certainly come short of eternal life, and will be hurt of the second death, and eternally held by it. There cannot be a fairer pretence for apostasy and iniquity than saving the life by it, so cogent is the law of self-preservation; and yet even that is folly, for it will prove in the end self-destruction; the life saved is but for a moment, the death shunned is but as a sleep; but the life lost is everlasting, and the death run upon is the depth and complement of all misery, and an endless separation from all good. Now, let any rational man consider of it, take advice and speak his mind, whether there is any thing got, at long run, by apostasy, though a man save his estate, preferment, or life, by it.
[2.] The advantage that attends the most perilous and expensive constancy; Whosoever will lose his life for Christ’s sake in this world, shall find it in a better, infinitely to his advantage. Note, First, Many a life is lost, for Christ’s sake, in doing his work, by labouring fervently for his name; in suffering work, by choosing rather to die than to deny him or his truths and ways. Christ’s holy religion is handed down to us, sealed with the blood of thousands, that have not known their own souls, but have despised their lives (as Job speaks in another case), though very valuable ones, when they have stood in competition with their duty and the testimony of Jesus, Rev. xx. 4. Secondly, Though many have been losers for Christ, even of life itself, yet never any one was, or will be, a loser by him in the end. The loss of other comforts, for Christ, may possibly be made up in this world (Mark x. 30); the loss of life cannot, but it shall be made up in the other world, in an eternal life; the believing prospect of which hath been the great support of suffering saints in all ages. An assurance of the life they should find, in lieu of the life they hazarded, hath enabled them to triumph over death in all its terrors; to go smiling to a scaffold, and stand singing at a stake, and to call the utmost instances of their enemies’ rage but a light affliction.
[3.] The worth of the soul which lies at stake, and the worthlessness of the world in comparison of it (v. 26). What is a man profited, if he gain the whole world and lose his own soul? ten psychen autou; the same word which is translated his life (v. 25), for the soul is the life, Gen. ii. 7. This alludes to that common principle, that, whatever a man gets, if he lose his life, it will do him no good, he cannot enjoy his gains. But it looks higher, and speaks of the soul as immortal, and a loss of it beyond death, which cannot be compensated by the gain of the whole world. Note, First, Every man has a soul of his own. The soul is the spiritual and immortal part of man, which thinks and reasons, has a power of reflection and prospect, which actuates the body now, and will shortly act in a separation from the body. Our souls are our own not in respect of dominion and property (for we are not our own, All souls are mine, saith God), but in respect of nearness and concern; our souls are our own, for they are ourselves. Secondly, It is possible for the soul to be lost, and there is danger of it. The soul is lost when it is eternally separated from all the good to all the evil that a soul is capable of; when it dies as far as a soul can die; when it is separated from the favour of God, and sunk under his wrath and curse. A man is never undone till he is in hell. Thirdly, If the soul be lost, it is of the sinner’s own losing. The man loses his own soul, for he does that which is certainly destroying to it, and neglects that which alone would be saving, Hos. xiii. 9. The sinner dies because he will die; his blood is on his own head. Fourthly, One soul is worth more than all the world; our own souls are of greater value to us than all the wealth, honour, and pleasures of this present time, if we had them. Here is the whole world set in the scale against one soul, and Tekel written upon it; it is weighed in the balance, and found too light to weigh it down. This is Christ’s judgment upon the matter, and he is a competent Judge; he had reason to know the price of souls, for he redeemed them; nor would he under-rate the world, for he made it. Fifthly, The winning of the world is often the losing of the soul. Many a one has ruined his eternal interest by his preposterous and inordinate care to secure and advance his temporal ones. It is the love of the world, and the eager pursuit of it, that drowns men in destruction and perdition. Sixthly, The loss of the soul is so great a loss, that the gain of the whole world will not countervail it, or make it up. He that loses his soul, though it be to gain the world, makes a very bad bargain for himself, and will sit down at last an unspeakable loser. When he comes to balance the account, and to compare profit and loss, he will find that, instead of the advantage he promised himself, he is ruined to all intents and purposes, is irreparably broken.
What shall a man give in exchange for his soul? Note, If once the soul be lost, it is lost for ever. There is no antallagma—counter-price, that can be paid, or will be accepted. It is a loss that can never be repaired, never be retrieved. If, after that great price which Christ laid down to redeem our souls, and to restore us to the possession of them, they be so neglected for the world, that they come to be lost, that new mortgage will never be taken off; there remains no more sacrifice for sins, nor price for souls, but the equity of redemption is eternally precluded. Therefore it is good to be wise in time, and do well for ourselves.
2. Here are some considerations proper to encourage us in self-denial and suffering for Christ.
(1.) The assurance we have of Christ’s glory, at his second coming to judge the world, v. 27. If we look to the end of all these things, the period of the world, and the posture of souls then, we shall thence form a very different idea of the present state of things. If we see things as the will appear then, we shall see them as they should appear now.
The great encouragement to steadfastness in religion is taken from the second coming of Christ, considering it,
[1.] As his honour; The Son of man shall come in the glory of his Father, with his angels. To look upon Christ in his state of humiliation, so abased, so abused, a reproach of men, and despised of the people, would discourage his followers from taking any pains, or running any hazards for him; but with an eye of faith to see the Captain of our salvation coming in his glory, in all the pomp and power of the upper world, will animate us, and make us think nothing too much to do, or too hard to suffer, or him. The Son of man shall come. He here gives himself the title of his humble state (he is the Son of man), to show that he is not ashamed to own it. His first coming was in the meanness of his children, who being partakers of flesh, he took part of the same; but his second coming will be in the glory of his Father. At his first coming, he was attended with poor disciples; at his second coming, he will be attended with glorious angels; and if we suffer with him, we shall be glorified with him, 2 Tim. ii. 12.
[2.] As our concern; Then he shall reward every man according to his works. Observe, First, Jesus Christ will come as a Judge, to dispense rewards and punishments, infinitely exceeding the greatest that any earthly potentate has the dispensing of. The terror of men’s tribunal (ch. x. 18) will be taken off by a believing prospect of the glory of Christ’s tribunal. Secondly, Men will then be rewarded, not according to their gains in this world, but according to their works, according to what they were and did. In that day, the treachery of backsliders will be punished with eternal destruction, and the constancy of faithful souls recompensed with a crown of life. Thirdly, The best preparative for that day is to deny ourselves, and take up our cross, and follow Christ; for so we shall make the Judge our Friend, and these things will then pass well in the account. Fourthly, The rewarding of men according to their works is deferred till that day. Here good and evil seem to be dispensed promiscuously; we see not apostasy punished with immediate strokes, nor fidelity encouraged with immediate smiles, from heaven; but in that day all will be set to rights. Therefore judge nothing before the time, 2 Tim. iv. 6-8.
(2.) The near approach of his kingdom in this world, v. 28. It was so near, that there were some attending him who should live to see it. As Simeon was assured that he should not see death till he had seen the Lord’s Christ come in the flesh; so some here are assured that they shall not taste death (death is a sensible thing, its terrors are seen, its bitterness is tasted) till they had seen the Lord’s Christ coming in his kingdom. At the end of time, he shall come in his Father’s glory; but now, in the fulness of time, he was to come in his own kingdom, his mediatorial kingdom. Some little specimen was given of his glory a few days after this, in his transfiguration (ch. xvii. 1); then he tried his robes. But this points at Christ’s coming by the pouring out of his Spirit, the planting of the gospel church, the destruction of Jerusalem, and the taking away of the place and nation of the Jews, who were the most bitter enemies to Christianity. Here was the Son of man coming in his kingdom. Many then present lived to see it, particularly John, who lived till after the destruction of Jerusalem, and saw Christianity planted in the world. Let this encourage the followers of Christ to suffer for him, [1.] That their undertaking shall be succeeded; the apostles were employed in setting up Christ’s kingdom; let them know, for their comfort, that whatever opposition they meet with, yet they shall carry their point, shall see of the travail of their soul. Note, It is a great encouragement to suffering saints to be assured, not only of the safety, but of the advancement of Christ’s kingdom among men; not only notwithstanding their sufferings, but by their sufferings. A believing prospect of the success of the kingdom of grace, as well as of our share in the kingdom of glory, may carry us cheerfully through our sufferings. [2.] That their cause shall be pleaded; their deaths shall be revenged, and their persecutors reckoned with. [3.] That this shall be done shortly, in the present age. Note, The nearer the church’s deliverances are, the more cheerful should we be in our sufferings for Christ. Behold the Judge standeth before the door. It is spoken as a favour to those that should survive the present cloudy time, that they should see better days. Note, It is desirable to share with the church in her joys, Dan. xii. 12. Observe, Christ saith, Some shall live to see those glorious days, not all; some shall enter into the promised land, but others shall fall in the wilderness. He does not tell them who shall live to see this kingdom, lest if they had known, they should have put off the thoughts of dying, but some of them shall; Behold, the Lord is at hand. The Judge standeth before the door; be patient, therefore, brethren.
Fuente: Matthew Henry’s Whole Bible Commentary
Take up his cross ( ). Pick up at once, aorist tense. This same saying in 10:38, which see. But pertinent here also in explanation of Christ’s rebuke to Peter. Christ’s own cross faces him. Peter had dared to pull Christ away from his destiny. He would do better to face squarely his own cross and to bear it after Jesus. The disciples would be familiar with cross-bearing as a figure of speech by reason of the crucifixion of criminals in Jerusalem.
Follow (). Present tense. Keep on following.
Fuente: Robertson’s Word Pictures in the New Testament
24. Then Jesus said to his disciples. As Christ saw that Peter had a dread of the cross, and that all the rest were affected in the same way, he enters into a general discourse about bearing the cross, and does not limit his address to the twelve apostles, but lays down the same law for all the godly. (463) We have already met with a statement nearly similar, (Mat 10:38.) (464) But in that passage the apostles were only reminded of the persecution which awaited them, as soon as they should begin to discharge their office; while a general instruction is here conveyed, and the initiatory lessons, so to speak, inculcated on all who profess to believe the Gospel.
If any man will come after me. These words are used for the express purpose of refuting the false views of Peter (465) Presenting himself to every one as an example of self-denial and of patience, he first shows that it was necessary for him to endure what Peter reckoned to be inconsistent with his character, and next invites every member of his body to imitate him. The words must be explained in this manner: “If any man would be my disciple, let him follow me by denying himself and taking up his cross, or, let him conform himself to my example.” The meaning is, that none can be reckoned to be the disciples of Christ unless they are true imitators of him, and are willing to pursue the same course.
He lays down a brief rule for our imitation, in order to make us acquainted with the chief points in which he wishes us to resemble him. It consists of two parts, self-denial and a voluntary bearing of the cross. Let him deny himself. This self-denial is very extensive, and implies that we ought to give up our natural inclinations, and part with all the affections of the flesh, and thus give our consent to be reduced to nothing, provided that God lives and reigns in us. We know with what blind love men naturally regard themselves, how much they are devoted to themselves, how highly they estimate themselves. But if we desire to enter into the school of Christ, we must begin with that folly to which Paul (1Co 3:18) exhorts us, becoming fools, that we may be wise; and next we must control and subdue all our affections.
And let him take up his cross. He lays down this injunction, because, though there are common miseries to which the life of men is indiscriminately subjected, yet as God trains his people in a peculiar manner, in order that they may be conformed to the image of his Son, we need not wonder that this rule is strictly addressed to them. It may be added that, though God lays both on good and bad men the burden of the cross, yet unless they willingly bend their shoulders to it, they are not said to bear the cross; for a wild and refractory horse cannot be said to admit his rider, though he carries him. The patience of the saints, therefore, consists in bearing willingly the cross which has been laid on them. (466) Luke adds the word daily — let him take up his cross Daily — which is very emphatic; for Christ’s meaning is, that there will be no end to our warfare till we leave the world. Let it be the uninterrupted exercise of the godly, that when many afflictions have run their course, they may be prepared to endure fresh afflictions.
(463) “ A tous fideles;” — “to all believers.”
(464) Harmony, vol. 1 p. 472.
(465) “ Pour refuter l’imagination que Pierre avoit en son corveau;” — “to refute the imagination which Peter had in his brain.”
(466) “ A porter la croix qua Dieu leur met sur les epaules;” — “in bearing the cross which God lays on their shoulders.”
Fuente: Calvin’s Complete Commentary
(24) Then said Jesus unto his disciples.St. Mark adds that He called the multitude with the disciples, and St. Lukes he said unto all implies something of the same kind. The teaching as to the unworldliness of His kingdom which the disciples so much needed was to be generalised in its widest possible extent. Those who were following Him, as many did, in idle wonder, or with the desire of earthly greatness, must do so knowing its conditions.
If any man will come after me.The will is more than a mere auxiliary; willeth, desireth to come after.
Let him deny himself, and take up his cross.Our common thoughts of self-denial, i.e., the denial to ourselves of some pleasure or profit, fall far short of the meaning of the Greek. The man is to deny his whole self, all his natural motives and impulses, so far as they come into conflict with the claims of Christ. If he does not so deny himself, he is in danger, as Peter was (it is significant that the same word is used in both instances), of denying his Lord. The self-denial here commanded has, accordingly, its highest type and pattern in the act by which the Son of God, in becoming man, emptied Himself (see Note on Php. 2:7) of all that constituted, if we may so speak, the self of His divine nature. The words take up his cross, which the disciples had heard before (see Note on Mat. 10:38), were now clothed with a new and more distinct meaning, by the words that spoke so clearly of the death of which the cross was to be the instrument.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24-28. It is a key to the interpretation of the four remaining verses of this paragraph, (which commentators have generally missed,) that the kingdom of Mat 16:28 is the kingdom of Mat 16:19. The meaning of the entire paragraph then is plain. This kingdom, now conferred under emblems of keys and binding and loosing, is a kingdom of suffering as well as of power. It is to be brought in by endurances and crosses for his sake as king, and under him as our final judge and rewarder at the judgment day, (Mat 16:28😉 in order that he may come at his resurrection and establish on earth (Mat 16:28) his kingdom of grace “with power.” So that Mat 16:27-28 refer to very different events.
Fuente: Whedon’s Commentary on the Old and New Testaments
24. If any man will come after me As a disciple following his master. Take up his cross See note on Mat 10:38. Follow me As a suffering servant of a suffering Lord.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Then Jesus said to his disciples, “If any man would come after me, let him deny himself, and take up his cross, and follow me.” ’
Jesus then responded to Peter’s foolish words with a warning of what it would mean to follow Him. And His first challenge here was this, and it was a vivid one. Were they willing from now on to deny themselves and take up their crosses and go on following Him? For if they wanted to come after Him, that was what would be required of them. We might translate ‘sets his will to come after me’, for that is the idea. It is a matter of choice, decision and determination. Jesus here chose the most vivid picture that He could think of, a picture that was constantly displayed before Jews because it was constantly a penalty carried out on insurrectionists in and around Galilee.
There was not a town in Galilee which had not seen the soldiers arrive, arrest one or more of their sons, lay across their backs the crosspiece on which they would be suspended, and then drag them off to die horribly. It was the ultimate in self-sacrifice. And once a man took up his cross all knew that he was saying goodbye to his past life for ever. He was saying goodbye to everything. He was walking the hard way which demanded everything of him (compare Mat 7:13-14). And he had committed himself to that from the moment that he became an insurrectionist. There is indeed a sense in which it was at that first moment of choice that he had taken up the cross. It is in fact tempting to think that when those brave, if rather foolhardy, men secretly joined up with the insurrectionists they jested to each other that they were ‘taking up their crosses’, for they would know that that was what lay in store for them if and when they were caught.
Jesus had seen an especially vivid example of this in his younger days when Judas the Galilean had aroused the people of Galilee against the Roman census in 6 AD, raiding the local arsenal at Sepphoris, not far from Nazareth, and leading a band of brave men to their deaths. The result had been a multiplicity of crucifixions along the roadsides, the razing of Sepphoris to the ground and the sale of its inhabitants into slavery, something which Jesus and His contemporaries would never have forgotten.
And that is what the man who followed the Christ had to recognise. He was called on to face up to the same ultimate choice as those men, and that was to follow Him to the utmost, without any regard for himself. He must even be prepared to follow Him to death. (In the light of what they had just been told would happen to Him this would have a special significance to the Apostles).
The emphasis here was on daily commitment of the most extreme kind. The point was that each one who would come after Him must be prepared to turn his back on himself, and his own ways and his own desires, and his own chosen road, and to daily walk the way of the cross, picking up his cross anew each day so as to walk in His way in total self-sacrifice. He must choose daily to walk in the way of Christ, rather than his own way (see Isa 53:6), however painful it might be. He wanted them to recognise that this was what was involved in following Him. The mention of the cross was to speak of the most dreadful suffering known to men of that day. All had seen the Roman crosses set up by the roadside as a warning to criminals and rebels. All had seen the men who hung there in agony and the suffering involved. They must therefore even be prepared for that. It was a demand for total self-surrender and commitment, and a warning that it might include death.
Later this statement would be given a slightly different emphasis by being interpreted in terms of a spiritual dying to the self, and a living only for Christ through His resurrection life (compare Rom 6:3; Rom 6:11; Gal 2:20), but here in its initial form it is stark in its reality, and refers to actually being ready to go out into life each day with the intention of turning their back on all the old ways and living wholly for Christ, recognising that any day death might be a possibility because of their choice. In view of the growing antagonism Jesus did not want them to be unaware of what might await them. And thus He tells them that they must live their lives in the light of impending death. They were to take seriously the words, ‘in the midst of life we are in death’.
Fuente: Commentary Series on the Bible by Peter Pett
The Cost of Discipleship Having revealed the cost that Jesus was about to pay for the atonement of mankind, Jesus immediately followed with an explanation of the role of the disciples in light of His atonement, which was the cost of one’s life to follow Him.
Mat 16:24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.
Mat 16:24
Arthur Blessitt tells a wonderful illustration of Jesus’ commandment to take up our cross and follow Him. His ten year old son, Joshua, joined him for the first time as Blessitt carried the wooden cross on his back through the nations of the earth. On this first outing with his son Blessitt made a smaller cross for his son to carry, complete with a wheel on the bottom. While walking Blessitt noticed that something was wrong with his son and he said, “Son, is something wrong?” Joshua quickly replied, “No, nothing.” His father asked him again and got the same response from his son. So, they continued to walk and Blessitt finally said, “Joshua, take off your shoes,” to which his son replied, “No, I don’t want to.” Blessitt asked him again with a little strong voice to take off his shoes. His son again said, “No.” Blessitt then said, “Either you take off your shoes or I am going to take them off.” Then, his son responded and took them off. To his father’s surprise his son’s socks were bloody from broken blisters while walking. Tears filled Blessitt’s eyes as he realized that his son had been in much pain as a result of following in the footsteps of his dad. Yet, his ten-year old son did not want to stop following his father. He rather chose to endure the pain. It moved his father’s heart to tears. [488]
[488] Arthur Blessitt, interviewed on Praise the Lord, on Trinity Broadcasting Network (Santa Ana, California), television program.
Our Heavenly Father responds the same way when we take up our cross daily and follow Him. God is touched with our sacrifices and gives us the grace each day to endure hardships.
Mat 16:26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
Mat 16:26
Mat 16:28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Mat 16:28
Fuente: Everett’s Study Notes on the Holy Scriptures
Taking the cross:
v. 24. Then said Jesus unto His disciples If any man will come after Me, let him deny himself, and take up his cross, and follow Me.
v. 25. For whosoever will save his life shall lose it; and whosoever will lose his life for My sake shall find it. This is practically a repetition of Mat 10:38. What Christ had stated there He found necessary to emphasize here once more. Denial of self, of all self-righteousness, of all selfishness, is natural for a Christian that partakes of the spirit of Christ; taking up the cross, whatever of burden, whatever of trial and persecution and trouble and labor and peril and death the heavenly Father may see fit to impose that is the cheerful burden of the Christian, because it means following Him. He who aims to find in this life, in this world, all that his heart desires, will, by that fact, lose the real life in and with Christ. But he who will cheerfully give up all that this life, this world, may offer and give him, for the sake of Jesus, his Savior, will find true, abounding, everlasting life in the Redeemer. “Therefore one must describe exactly what it means to take the cross upon one. To take the cross upon one means: for the sake of the Word and the faith voluntarily to take and to bear the hatred of the devil, of the world, of the flesh, of sin, and of death. Here it is not necessary to choose a cross. Just begin the first part of the life and deny thyself, that is, rebuke the righteousness of works, and confess the righteousness of faith, and immediately the other part will also be there, namely, the cross which thou then shalt take upon thyself, just as Christ took His upon Himself.”
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 16:24. If any man will come after me Because Peter’s improper behaviour, just before mentioned, proceeded from his love to the world and its pleasures, Jesus declares publicly, that all who would be his disciples, and share with him in the glory of his kingdom, must deny themselves; that is to say, be in constant readiness to renounce every earthly pleasure, with life itself, when called to do so, (See Luk 14:33.); and, in ordinary cases, take up his cross; see on ch. Mat 10:38. After having undergone many afflictions, the disciples of Christ may still look for more; which, when laid upon them, they must sustain with equal patience, followingtheir Master in the footsteps of his afflictions. This indeed is a hard and difficult lesson, but at the same time it is absolutely necessary; because if, in order to preserve our temporal life, we displease Christ, Mat 16:25 we shall lose what is really and truly our life,the eternal happiness of our souls: whereas, if we will die rather than disobey him, we shall obtain infinite and endless joys. See the next note. Dr. Clarke paraphrases the latter part of Mat 16:25,: “Whoever parts with his virtue and good conscience to save his temporal life, shall lose that which is eternal; and, by escaping the first death for a time, shall incur the penalty of the second death for ever.” See sermon 4: vol. 7 and for an exposition of Mat 16:17-18 his 17th sermon, vol. 8.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 16:24 f. Comp. Mar 8:34 ff.; Luk 9:23 ff. As I must suffer, so also must all my followers!
] as in Mat 4:19 .
] i.e. His own natural self; , , Euth. Zigabenus. To that which this desires, He says: No!
. .] let him not shrink from the pain of a violent death such as He Himself will be called upon to endure. Comp. note on Mat 10:38 .
. ] that is, after he has taken up his cross. What goes before indicates the precise kind of following which Jesus requires. Joh 21:19 . According to the context, it is not a question of moral following generally ( , Theophylact, comp. Euth. Zigabenus, Chrysostom). But, by way of illustrating the idea of self-denial , Theophylact appropriately refers to the example of Paul, Gal 2:20 .
Mat 16:25 . See note on Mat 10:30 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1376
THE EXTENT AND IMPORTANCE OF A CHRISTIANS DUTY
Mat 16:24-25. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
THE precepts of the Gospel are often considered as harsh and severe; but, if they were duly considered, there is not one of them, which would not appear highly reasonable. Perhaps there is not a stricter precept in the whole Bible than this before us, since it plainly declares, that no man shall ever enter into heaven, who is not willing to renounce every thing in the world, yea, even his own life, for the sake of Christ. But can we think this too strict, if we observe the time and manner of its delivery? Our Lord had just foretold his own sufferings and death; and had reproved Peter with great severity for attempting to dissuade him from subjecting himself to such miseries: and then it was, that he gave this injunction to his followers. In this view we may conceive our Lord as saying, Do I deny myself, and take up my cross, and even surrender up my life, from love to you? then do ye the same in obedience to me; if I do it willingly for your salvation, surely you cannot hesitate to do it for my glory.
This precept then leads us to point out,
I.
The extent of a Christians duty
To be Christians indeed, we must enter in at a strait gate, and walk in a narrow way: we must,
1.
Deny ourselves
[Since the first introduction of sin into the world men have cast off the love and fear of God, and have subjected themselves to the dominion of self. Instead of conforming themselves to the will of their Maker, and living wholly for his glory, they have made their own will, the prhiciple, and their own honour or interest, the end, of all their actions. Christianity is intended to bring us back to the state from which we are fallen. The very first step towards our restoration is, to deny self, and to restore God to the dominion of which we have robbed him. Our inquiries must henceforth be, not, What do I choose? or, What will gratify self? but What does God command? and, What will glorify him? To put off the old man, to mortify the deeds of the body, to crucify the flesh with the affections and lusts; in a word, to deny self in all its actings, is the course, on which every Christian must enter, and which he must resolutely follow to the end of life.]
2.
Take up our cross
[Every Christian must of necessity have some cross to bear: for though there will be seasons of comparative rest, when the storms of persecution shall subside, yet, as long as there are any of the serpents seed on earth, the seed of the woman will be treated by them as the filth of the world, and the off-scouring of all things. But to this the Christian must submit: he must not expect to be above his Master, but be willing to suffer in conformity to his example. He must not indeed bring trials on himself by his own misconduct: but, if the cross lie in his way, he should not be solicitous to avoid it; but rather should take it up and carry it. Nor, while he is bearing the cross, should he account it a heavy and insupportable load; but should glory in it, and rejoice that he is counted worthy to bear it. This too should be the daily habit of his mind [Note: Luk 9:23.]. Let us view a malefactor bearing to the place of execution a part of the cross whereon he is shortly to be fixed [Note: Hence the word furcifer.], and then we shall see the degraded state in which the Christian must be content to walk in the midst of an ungodly world. If he be regarded with even a shadow of respect, he must consider it as gain, for which he did not stipulate, and which he had no right to look for.]
3.
Follow Christ
[While we profess to rely on Christ for our acceptance with God, we must also follow him as our pattern and example. In the whole of our conduct we must endeavour to walk as he walked. Though we are not to do in all respects the very things which he did, yet we are to manifest in all things the same spirit and temper. Like him, we must abhor sin even in thought; like him, sit loose to all the things of time and sense; like him devote ourselves entirely to our God. Nor are we to draw back when persecution arises, but still to follow our Lord without the camp, bearing his reproach [Note: Heb 13:13.]. Yea, if such a death awaited us as our Lord himself endured, we are not to shrink back from it, but to go boldly forward: the language of our hearts must be, None of these things move me, neither count I my life dear unto me, so that I may finish my course with joy [Note: Act 20:24.].]
Doubtless these things are difficult: but we shall not be deterred from duty by any difficulties, if we duly consider,
II.
The importance of it
On our faithfulness unto death our eternal salvation depends. It may be that we may be called to die for the sake of Christ
[In the first ages of Christianity, martyrdom for the truth was common: and, since its establishment in the world, thousands have been called to sacrifice their lives for the sake of Christ. Nor are we to conclude from the rest that we enjoy, that our faith and patience shall never be put to the test. Indeed, there are few, if any, real Christians, who are not on some occasions made to endure the fiery trial, and to approve themselves as pure gold, by sustaining, without loss, the action of the fire. At all events we must in the habit of our minds be ready, not only to be bound, but even to die at any time, and in any manner, for the name of the Lord Jesus [Note: Act 21:13.].]
If, when called to suffer thus, we are found faithful, we shall be unspeakable gainers
[We are assured, not only in the text, but in many other places, that, if we suffer with Christ we shall also be glorified together with him; and, that our light and momentary afflictions shall work out for us a far more exceeding and eternal weight of glory. Now what do we lose, when this poor frail life is taken from us? Nothing, but a few days or years of uncertain, and, at the best, painful existence upon earth. But what is our gain, the very instant our spirit has taken its flight? Who can conceive the rapture with which the disembodied soul will enter into the presence of its God? Who can form any idea of its joy, when it shall hear this plaudit from the Saviours lips, Well done, good and faithful servant! Will any one then think he has endured too much for his Divine Master? Will any one then regret that he had not continued longer in this wretched world, and purchased a temporary ease at the price of eternal glory?]
If on the contrary we decline suffering, our loss will be inconceivably dreadful
[We are plainly warned that if we deny Christ, he will deny us; and that if we draw back, his soul shall have no pleasure in us. What then will a man gain by sacrificing his principles to his fears? he will protract the little space allotted for his natural life, and save himself from a few minutes of pain and torture: but he will forfeit all hope of eternal glory, and subject himself to the wrath of an incensed God. It is but a few days at most, before he must resign the life, which he is now so averse to part with: and what will his feelings be when the Saviour of the world shall say, Depart from me, I never knew thee; thou hadst no regard for me; I told thee long since that, if thou wouldst save thy life by denying me, thou shouldst have no part with my faithful followers: these on my right hand loved not their lives unto death; but thou wast of the fearful and unbelieving, and shalt therefore take thy portion in the lake that burneth with fire and brimstone [Note: Rev 21:8.].
Do not these considerations evince the importance of our duty? and should they not stimulate us to perform it in its utmost extent?]
Amongst the many reflections arising from this subject, we may observe,
1.
How different a thing is Christianity from what is generally supposed!
[It is generally thought that the embracing of certain tenets, with a conformity to some rites connected with them, is sufficient to constitute us real Christians. But religion is a practical thing: it enters into every part of our conduct; and must regulate us in every possible situation. It relaxes not its demands on account of any difficulties we may have to encounter; but provides us strength to surmount them, and a glorious reward when we have overcome. Let this then be fully known; that they, and they only, who, if put to the test, would be willing to die for Christ, are real Christians in the sight of God; and consequently, that they, and they only, will be saved in the day that he shall judge the quick and dead. How insufficient are we for these things; and how earnestly should we seek of God that grace which we stand in need of!]
2.
How vain are the excuses which men offer for their neglect of duty!
[Every one is ready to urge the difficulties which lie in his way as an excuse for disobedience to the divine commands. But, what if our worldly interests be injured? what if we be called to resist unto blood? we must be steadfast, and immoveable. The only question is, Shall we obey God, or man? shall we regard our bodies, or our souls? Excuses serve but to deceive and ruin us. Let us then put them all away; for God cannot be deceived, and will not be mocked.]
3.
How excellent a directory is here given us even in the most difficult cases!
[We may sometimes find it difficult to discern the path of duty: what then shall we do to avoid error? Let us follow the injunctions here given us. Let us inquire, What would my natural inclinations lead me to; or, what would any unconverted person do in my circumstances? The very reverse of that is the line that I will pursue; for, while I deny myself, I cannot greatly err. Again, What would the Lord Jesus Christ do in my circumstances? That I will do; for I cannot do wrong when I follow him. Such questions as these would tend more to remove our difficulties than all the abstract reasonings that could be brought forward; for, we shall always find, that, an upright heart is the best casuist.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
“Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. (25) For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. (26) For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?”
How graciously the Lord took occasion, from the mistaken views of Peter, to warn and teach all his disciples to be on their guard against all such influence. All the disciples, as well as Peter, were tainted with the same misapprehensions. And, Reader! are we not all? But ease, in this life, is not attainable with following the cross of Jesus. And the profit of the whole world, with the loss of the soul, would leave a man poor indeed.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Chapter 69
Prayer
Almighty God, when the anthem is sung in Heaven, may we all be there, no wanderer lost in all the great wilderness the old man and the young child, may we all be where age is no more infirmity, where we shall spend an eternal summer in the smile of thy love. We bless thee for all uplifting ministries, for voices that penetrate the soul, for lights that make the darkness flee away as if in pain, for all comforts that give rest and hope to those that are ill at ease. We thank thee that thou art mindful of us every day thou hast a gospel for every morning, and thy stars are eloquent with new voices every night. There is no searching of thy understanding; thou art able to do exceeding abundantly above all that we ask or think. Our little thought cannot reach to thy great sky when we have climbed the upmost height thou dost lift the arch above us by the measure of the infinity, not to mock our strength, but to excite and inspire our prayer.
Thou hast set before us continually the cross of salvation because the cross of sacrifice. We see the uplifted Son of God, we behold him slain, we know that he was slain for our offences we see his shame, his humiliation. They spat upon him, they took a reed and smote him in the face, they plaited a crown of thorns and crushed it into his temples. He was delivered for our offences; we see the nails, we see the spear-thrust, we see the falling blood, we hear the panting weakness, we see the languid eye, we hear the “It is finished” of expiring love. He was wounded for our transgressions. We tarry awhile and behold the descending angel and the stone rolled away and the dead One rising in all the triumph of his indestructible power. We see him ascending and a cloud receiving him out of our sight. We listen, and down through the shattered air there rolls the music of the infinite cry, “Worthy the Lamb that was slain to receive power and riches and honour and strength and blessing.” May we take part in that great thunder, for he was wounded for our transgressions. Amen.
Mat 16:24-28
24. Then said Jesus unto his disciples, If any man will (This “will” is more than a mere auxiliary) come after me, let him deny (empty) himself, and take up his cross, and follow me.
25. For whosoever will save his life (the same as soul in the next verse) shall lose it: and whosoever will lose his life for my sake shall find it.
26. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
27. For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
28. Verily I say unto you, There be some standing here, which shall not taste of death (an idiomatic expression, death being represented as a goblet full of bitterness) till they see the Son of man coming in his kingdom.
The Law of Christ-Following
How differently this passage reads when taken in connection with all that has gone before, from what it is often made to appear when taken out of its setting and made the basis of a discourse upon the value of the soul. Jesus Christ did not deliver these words as a sermon to the people, or as his abstract statement of the soul’s worth. He was not speaking about immortality, he did not probably bring within his purview the term soul as it is often theologically and evangelically construed. He himself was the Man spoken of, his own soul was the soul which he set against the whole world’s value. Peter had just said to him, when he had spoken of going to Jerusalem to suffer and to be killed, “This be far from thee, Lord.” Peter could not bear that his Lord should expose himself voluntarily to all the indignity and suffering which Jesus Christ detailed. The reply of the Saviour was based on the suggestion of Peter: “Peter bids me turn aside and escape the destiny which I came to fulfil. Taking short and narrow views, Peter tells me in effect to save myself but I came into the world expressly to do this very work and no other. This is my soul, my life, this is the very reason of my incarnation. What then should I be profited if I gained the whole world and insulted the very genius of my being and perverted the destiny which I was born to realize?”
Jesus Christ thus enters the sanctuary of great principles, and builds his life-house upon a rock. He looked to duty, and did not exercise his inventiveness in finding escapes from it. He kept his eyes steadily upon the beckoning Destiny, and whither it beckoned he went, and whosoever sought to hinder his advancement was Satan, and was ordered behind. To this end was Jesus born, for this purpose he came into the world, and knowing this he hardened his face that he might go unto Jerusalem. There is a beautiful artistic completeness about the statement well worthy of note. Jesus said unto his disciples how that he must GO so we read in verse twenty-one in the twenty fourth verse we read, “Then said Jesus unto his disciples, If any man will COME” that is completeness. First, he himself must go, and in the second instance, if any man will come.
This is the setting of the divine grace, in all the solemn order of providence and in all the outgoing of the divine decree. Sovereignty and spontaneity, lordship and liberty, destiny and voluntary acceptance or rejection of the great challenge. There is no asking, “Shall we go will it not be well to go ought we not to consider whether we should go?” The first tone shatters the air, “I MUST;” the next falls upon the air like a pleading gospel, like a gracious appeal, “If any man will come.” Would he then have gone, if no man had answered, “Lord, I will come?” Certainly. All this will come up again in the great audit: he is laying the basis and the foundation of judgment as well as the basis and foundation of redemption; the cross would be set up, the sorrow, the suffering would be endured if no answering heart called him Lord and Saviour. Sin must be encountered, a divine answer must be given to a Satanic challenge and a human apostasy, and that divine answer could be given only through the medium of the tragic cross. What an if is this “If any will come”! and yet in another mood he says, “And I, if I be lifted up, will draw all men unto me.” Still, even in that bold declaration of sovereignty, it is drawing, not driving alluring by the sweet compulsion of infinite love, and not scourging with iron rods or stinging scorpions.
Here is a great gospel invitation, the tender thing we call the love of God. Standing before us in figured image, it says, “If any man will come.” And yet the artistic completeness does not terminate there. Jesus said how he must go unto Jerusalem and suffer and be killed. “If any man will come after me let him take up his cross.” Here is the balance of the picture, this is the symmetry of the grand delineation Jesus at the head yonder with a great cross crushing him, and the next man at an infinite distance with his lesser cross, and then the crowd, and then the great innumerable throng which no man can number, but every man with his own cross, every man going to be killed, but going to be killed with Christ, and therefore not to be killed at all!
The sublime reply of Jesus Christ to his generous but mistaken disciple contains a whole philosophy of life. Jesus Christ tells Peter that self-protection on narrow lines is self-destruction. He startled Peter by his paradox, “Whosoever shall save his life will lose it, and whosoever shall lose his life for my sake shall find it.” A shrewd Peasant, a marvellous thing for a carpenter’s Son, and nothing more, to have said! Why, it turns upside down all ordinary human thinking. It reads like a contradiction and a self-collision of statement. Read it again. “Whosoever will save his life shall lose it, and whosoever will lose his life for my sake shall find it.” Can this be explained in words and defended by narrow logic? It can only be understood by our most sanctified feeling, and realized and endorsed by actual personal experience.
Jesus Christ teaches that inward peace must never be sacrificed to outward ease. A lie might help us oftentimes to momentary rest, a great black falsehood might be the softest pillow sometimes on which for the time being to rest an aching head. Of what account is it if there be great outward peace, whilst the heart is at war with itself, whilst there is a scorpion in the inner nature, stinging the conscience and inflicting mortal pain? Your plaudits cannot reach me with any measure of satisfaction if there be not an inward voice which attests that they are righteously bestowed they fall upon me as foam flecks the rock it cannot penetrate. You might gather around your friend, pour upon him the billows of your approbation and applause, yet if his heart said to him, “You have no right to this,” all those billows would chase one another to their destruction, and never enter the soul they were intended to bless. Contrariwise, you have also a profound truth if there is really peace in your heart, any outside storm can have no effect upon you. Jesus Christ adds by suggestion that no motive is to be relied upon that is not drawn from a divine centre. Herein we fail so much our motive has not reach enough. A man may be strong, and the stone which he may be attempting to remove out of his way be a real stumbling-block and ought to be removed, but if he have not leverage enough his strength is wasted in vain endeavour. What we want in life is more leverage, and that needful leverage can be realized only when it has a heavenly purchase. Every motive that is not profoundly religious expires ere it accomplishes any work that is worth doing. No heroism can sustain itself up to the point of conquest that is not inspired by an adequate motive. What is the adequate motive of human life? God’s sovereignty, God’s love, human stewardship, a profound and gracious sense of responsibility, and an appreciation of those opportunities for fulfilling that responsibility which constitutes the very glory and dignity of our human life. You are, it may be, operating with too small a motive, your weapons are unequal to the war there are no weapons equal to this contest that are not provided by the Almighty Captain of the fight.
Having heard Jesus Christ speak so, I say this is abstractly splendid; if it be fanaticism it is of a royal type. I speak of Jesus Christ, therefore, in view of these answers, in no measured terms of applause; but, say I, it is the coward’s trick; say I, this is very fine in the abstract, but you cannot live upon these principles. No doubt the principles are very noble, and there is about them a tender grace and something affectingly pathetic and pensive; no doubt the Man’s words are of a very high quality, but, I fear, words only. Now, Jesus Christ preached the sermon himself, and immediately stepped down out of the pulpit to give them practical application in his own life. He lived his sermon. Whilst we called it abstract, bordering on the fanatical, very noble in theory but impracticable in execution, he went out and did it. He is the same in every verse; he never lowers his dignity, he never tampers with his purpose, he never makes the devil a bid that he may escape one pang of agony.
It is worth our while, therefore, as followers of Jesus Christ, to enquire somewhat into this philosophy of his. How did it come that Jesus Christ could treat his own death in this way? Read the passage in its wholeness and you will have the musical and effective answer. Your inquiry is about death, but Jesus Christ’s speech was not about death only. You pause at an intermediate word; you do not take in the whole heroism of the case. The very first point of darkness arrests you, and beyond it you see no outlook. How did Jesus Christ treat the fact of his own death? He recognised it, he set it down as fact; it never occurred to him to view it as a mere possibility or a high probability, or something that could be coloured, mitigated, or affected in his interest. Solemnly, clearly, unflinchingly he recognised the fact that he must go and be killed, but beside grim Death he set bright Resurrection, for he added, “and be raised again the third day.” “Weeping may endure for a night; joy cometh in the morning.” Death is temporary, Resurrection is eternal. Our light affliction is but for a moment, whilst we look at things not seen. Stop at death only, and the strongest man’s knees may well knock against each other in mortal terror. It is not easy to die: it cannot be pleasant to have the last interview, to put out a thin, wasted, trembling hand, and to say, in a hoarse whisper, “Good-bye.” It cannot be one of life’s luxuries. The Christian is called upon not to look at death only, but at resurrection; then in the “Farewell” is a subtle hint of reunion; in the tremulous “Good-bye” is an undertone that signifies “for a moment at the other end of the valley we meet and part no more.”
To resurrection he added Glory: “The Son of man shall come in the glory of his father with his angels.” To glory he added kingdom: “Till they see the Son of man coming in his kingdom.” Now, how does death look? A frightened coward! Now the foe falls back into proper perspective: a shadow fleeing away in the chasing light of Resurrection, Glory, Kingdom, and all heaven ringing with acclaim of welcome and “Well done!” Death should never be looked at alone. You will frighten yourself if you look at death only; death is what its surroundings are. Surround it with farewell, lamentation, upbreaking of purpose, failure surround it with grim, ghastly, heart-distressing attendants, and death will have its sting and the grave its victory; but surround it with Resurrection, Glory, Kingdom, Reunion, Fellowship, a land in which there is no night, no pain, no sea, no sickness, no sin, no enemy, and the soul says, “I have a desire to encounter the foe, that by overcoming him in God’s strength I may enter the inheritance incorruptible, undefiled, and that fadeth not away.”
Put death in all its right perspective, do not admit it to the front line at all: put resurrection, glory, kingdom, heaven, triumph, in the front, and then you will see death fleeing away like a shadow chased by shafts of light. Then cometh the time when death shall be swallowed up in victory, and a tone of triumph and of mockery, of gracious delight and keen taunt, shall be heard: “O death, where is thy sting? O grave, where is thy victory? Spoiled are both of ye, and your short reign comes to an inglorious end.
Whilst all this applies to Jesus Christ, and was, in my opinion, in the first instance applied to himself, yet there is no reason why we should not accommodate it to our own life and to our own spiritual condition. What shall it profit a man if he gain the whole world and lose his sight? How would you view that proposition? You shall have estates, lines of houses, mines of gold, and in exchange you must pay your sight. Will you conclude the bargain? What shall it profit a man if he gain the whole world and lose his hearing? You shall have diamonds in multitudes that cannot be numbered, horses, chariots, men-servants and women-servants, and all the delights of the sons of men, but you shall pay your hearing in exchange for the bounty; you shall never hear the human voice again, its eloquence, its song, its friendly word, its kind salute what say you? Does any man offer the price? Would it be too much to pay? What wonder, then, if Jesus Christ, reasoning fortiori , should say, “if you will not pay your sight, if you will not pay your hearing, in exchange for what the world has and can give, what shall it profit a man if he gain it all, and pay for it his Soul? A soul paid for a month’s comfort, eternity ruined at the price of a day’s release from pain, Heaven paid in exchange for hell.” These are the ironies of life!
Such things are done every day by men who lay claim to some measure of intelligence. Within us there is a power against which our best impulses and noblest purposes contend in vain they go down before its savage strength in utter helplessness, and are crushed by its iron heel with all the delight of satisfied malevolence. A wondrous battlefield is the human heart! if a battle that may be called where the slaughter is all on one side and the prey falls into one hand. What is the remedy? Crucifixion we must have. Our opportunity lies in the grand choice between being crucified by others and crucifying ourselves. Jesus Christ said, “I lay down my life; no man taketh it from me,” except in a very secondary and temporary sense. There was his peace. “I lay down my life for the sheep. I have power to lay it down and to take it again.” Crucifixion there must be in human life, as it is now debased and corrupted. The question is whether the crucifixion shall come from the outside and thus be mere murder, or whether it shall come out of the will, being done by the man himself, and thus be a great sacrifice. Such is the election now open to us Murder or Sacrifice to be slain by the enemy, or slay ourselves in Christ’s society and on Christ’s own cross. Suffering you cannot escape the question is whether you will suffer from the outside or whether you will suffer sympathetically with the Son of God, and, knowing the fellowship of his sufferings, afterwards enter into the power of his resurrection.
Selected Notes
Mat 16:19
Mat 16:20 . The verbal declaration would now only promote popular excitement.
Mat 16:22 . Peter supposed that his Lord was unduly discouraged, and elated by the commendation just received, he presumed to speak as if he were wiser; thinking the predictions of the Old Testament made the death of Christ impossible. He had been named a stone for building, he now became a stone of hindrance. What was appointed and approved of God, was different from what was expected and desired by men, and it was much better. Christ spoke first of his own sufferings, and then of those of his disciples. He would not call them to death, till he could bid them in this also follow him.
Fuente: The People’s Bible by Joseph Parker
24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.
Ver. 24. If any man will come after me ] Not step before me, prescribe to me, as Peter attempted to do, whose fault herein is purposely recorded, that he might not be (as by the Papists, for political respects, he is) overly much magnified, nay, deified, as is above observed, and made collateral, a very copesmate, to Christ himself.
Let him deny himself ] Abdicet seipsum ( ), let him abrenounce himself flatly, peremptorily, again and again (as the word importeth), with a stout and stiff denial to so unreasonable a request, as self will be sure to make to a man his whole life throughout. Every one hath many a self within himself to say nay to, though never so dear to him. Levi said unto his father and to his mother, “I have not seen him, neither did he acknowledge his brethren, nor know his own children, that he might observe God’s word, and keep his covenant,” Deu 33:9 . This was much; but he that will be Christ’s disciple must do more than this, he must deny himself, his own reason, will, affections, appetite, aims, ends, acts, righteousness, &c., he must utterly renounce himself, as much as if he had nothing at all to do with himself. Yea, he must condenm and cast away himself, as God doth those reprobates whom he denieth, disowneth, and disavoweth for ever. Horreo quicquid de meo est ut sim meus, saith Bernard. Ita cave tibi ut caveas teipsum, saith another. So take heed to yourself, that you take heed of yourself. Oh misery! saith a third, we could not suffer a Lord, and yet we sustain to serve our fellow servant, self. a Valentinian the emperor dying, affirmed, that he was proud of one of his victories only, viz., that he had overcome his own flesh, that worst of enemies. Of all slaveries, none so grievous to a good heart as to be a slave to himself. And this yoke of slavery, it is an easy matter to shake off, saith Seneca, but he is foully deceived; for a man will sooner say nay to all the world than to himself. This made Robert Smith the martyr write thus to his wife, “Be always an enemy to the devil and the world, but specially to your own flesh.” There are some diseases that will not be cured, till we be let blood ad deliquium animae, for the dropping down of the spirit, till the patient swoon: and such is sin; it is corruptio totius substantiae, the corruption of the whole state; the sinner must be unmade, taken all asunder, ere the new creature can be made up in him; he must be stark dead to sin, ere he can live to righteousness, as St Peter hath it ( ), 1Pe 2:24 ; and the word he useth there implieth, that the old frame must be utterly dissolved, and the whole man done to death, and offered for a whole burnt offering. Instead of a ram, saith Origen, we must kill our ireful passions; instead of a goat, our unclean affections; instead of flying fowls, our idle thoughts and evil imaginations. Lo, this is that evangelical sacrifice, that rational service so much commended and called for, Rom 12:1 ; “Do this, and thou shalt live;” leave it undone, and thou art undone for ever. Pray therefore with him, Domine, libera me a malo homine, meipso, Lord, free me from an ill man, myself.
And take up his cross ] Where self is renounced, the cross is easily borne. It is self (saith one) makes the cross pinch. Things puffed up with wind break when they come to the fire; so those that are puffed up, and filled with self, will suffer nothing. Privation is one of the principles of natural generation, so is self-denial of holy conversation. Fain would this flesh make strange of that which the Spirit doth embrace (said M. Saunders, martyr, in a letter written to his wife out of the prison). O Lord, bow loth is this loitering sluggard to pass forth in God’s path! It fancieth, forsooth, much fear of the fray-bugs and boogey-men, &c. Take up the cross and follow me through thick and thin, through fire and water. Oh, this is a hard saying, saith another martyr. But if there be any way on horse back to heaven, surely this is the way. Only we must take up our cross, be active in it, and not stay till it be laid upon us whether we will or not. And then bear it patiently, not grin under the burden of it, as antic pictures seem to do under the weight of the house side whereunto they are fastened. Drink off God’s cup willingly, and at the first (said Mr Bradford), and when it is full; lest peradventure if we linger, we drink at length of the dregs with the wicked, if at the beginning we drink not with his children. We must take up our crosses (saith another), and when God bids us yoke, he is the wisest man that yields his neck most willingly.
And follow me ] Without sciscitation; let him go blindfolded whither I lead him, as Abraham did. b Neither may he leap over the hedge of the command, for avoiding the foul way of affliction, Sed eundum quocunque Christus vocarit, etiamsi in ea loca migrandum esset.
” Pigris ubi nulla campis
Arbor aestiva recreatur aura;
Quod latus mundi nebulae, malusque
Iupiter urget.
God hath predestinated us to be conformed to the image of his Son, in sufferings also,Rom 8:29Rom 8:29 . Crux pendentis, cathedra docentis. Plato was crook-backed, and his scholars counted it an ornament to go crooked like him. Aristotle lisped, and his scholars thought it an honour to lisp. Shall not we hold ourselves honoured that may suffer with Christ, and then be glorified also with him?
a O rem miseram! Dominum ferre non potuimus, conservo servinus
b Semper memento illud Pythagoricum, . Boetius.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
24. ] . , Mar 8:34 ; , Luk 9:23 . This discourse is a solemn sequel to our Lord’s announcement respecting Himself and the rebuke of Peter: teaching that not only He, but also His followers, must suffer and self-deny; that they all have a life to save, more precious than all else to them; and that the great day of account of that life’s welfare should be ever before them. On this and the following verse, see ch. Mat 10:38-39 . After . , Luke inserts .
Fuente: Henry Alford’s Greek Testament
Mat 16:24-28 . General instruction on the subject of the two interests .
Fuente: The Expositors Greek Testament by Robertson
Mat 16:24 . .: in calm, self-collected, didactic tone Jesus proceeds to give the disciples, in a body, a lesson arising out of the situation. : wishes , no compulsion; , Chrys., who remarks on the wisdom of Jesus in leaving every man free, and trusting to the attraction of the life: . : here only, intimates that discipleship will call for self-denial, or self-subordination. Chrys. illustrates the meaning by considering what it is to deny another = not to assist him, bewail him or suffer on his account when he is in distress. looks like a trait introduced after Christ’s passion. It need not be, however. Punishment by crucifixion was known to the Jews through the Romans, and it might be used by Jesus as the symbol of extreme torment and disgrace, even though He did not then know certainly that He Himself should meet death in that particular form. It became a common expression, but the phrase . . would sound harsh and startling when first used. Vide on Mat 10:38 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 16:24-27
24Then Jesus said to His disciples, “If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 25For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. 26For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? 27For the Son of Man is going to come in the glory of His Father with His angels, and will then repay every man according to his deeds.”
Mat 16:24 “disciples” This meant “learner.” Jesus’ emphasis was not on an initial decision only but on a continuing and deepening discipleship (cf. Mat 28:19).
“if” This is a first class conditional sentence which is assumed to be true from the author’s perspective or for his literary purposes. Jesus assumes that people will want to follow Him.
“he must deny himself” This is an aorist middle (deponent) imperative. There must be a decisive act. Believers must turn away from self-centered lives (the results of the Fall of Genesis 3) in all areas. This concept is similar to repentance.
Mat 16:24 “take up his cross” This is an aorist active imperative. This same emphasis is recorded in Mar 8:35; Luk 9:24; Joh 12:25. Another decisive act is called for. Condemned criminals had to carry their cross bar to the place of crucifixion (cf. Joh 12:24). This was metaphorical of a torturous death, in this context, the death of the self-life (cf. Joh 12:24; 2Co 5:13-14; Gal 2:20; 1Jn 3:16).
“and follow Me” This is present active imperative. As the two previous phrases were decisive commands (aorist imperatives) this one speaks of habitual living. Followship (rabbinical discipleship) in a first century Jewish context had specific requirements. As Jesus called the twelve disciples to be with Him, He calls believers of every age. Jesus poured His life into these men and they had to respond by pouring their lives into others (cf. 2Ti 2:2; 1Jn 3:16). Jesus often spoke of the radical continuing nature of followship (cf. Mat 10:37-39; Mar 8:38-38; Luk 9:23-27; Luk 14:25-27; Luk 17:33; Joh 12:25).
Mat 16:25 The new age is different from the current evil, self-centered age. Humans show that the transition has been made by how they live (cf. Matthew 7, 13). Living right does not make one right with God (cf. Eph 2:8-9); confession and faith do that (i.e., Mat 16:16), but it does give evidence a change/transition has been made!
The term “life” (psuch) is equivalent to nephesh (BDB 659), which denotes life on planet earth, in this case self-directing life (i.e., human). The new age calls for a radical new orientation. The old age is characterized by a pull toward self (cf. Genesis 3), but the new age is characterized by selflessness. The image of God in humanity (cf. Gen 1:26-27) was damaged in the Fall. Salvation restores the image so that fellowship with God (i.e., the purpose of creation) is restored! Self is replaced by service, sin by sanctification, me by ministry, more and more for me by less of me and more of Him!
Mat 16:26 “if” This is a third class conditional sentence which meant potential future action. Some do gain worldly things but forfeit spiritual, eternal things.
“what will a man give in exchange for his soul” Life selfishly lived ends in death, but life given away for Christ’s sake results in eternal life (cf. Mar 8:34-38). Believers are responsible stewards of the gift of physical life and spiritual life!
Mat 16:27 “The Son of Man is going to come. . .with His angels” This referred to the Second Coming (cf. Mat 10:23; Mat 24:3; Mat 24:27; Mat 24:37; Mat 24:39; Mat 26:64; Act 1:11; 1Co 15:23; 1Th 1:10; 1Th 4:16; 2Th 1:7; 2Th 1:10; 2Th 2:1; 2Th 2:8; Jas 5:7-8; 2Pe 1:16; 2Pe 3:4; 2Pe 3:12; 1Jn 2:28; Rev 1:7). Notice the angels of heaven could be the Father and/or the Son’s angels. This was another way to assert the deity of Jesus. Several times in Matthew the angels are the eschatological gatherers and dividers of humans (cf. Mat 13:39-41; Mat 13:49; Mat 24:31).
“in the glory of His Father” In the OT the most common Hebrew word for “glory” (kbd) was originally a commercial term (which referred to a pair of scales) which meant “to be heavy.” That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God’s majesty (cf. Exo 15:16; Exo 24:17; Isa 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exo 33:17-23; Isa 6:5). God can only be truly known through Christ (cf. Jer 1:14; Mat 17:2; Heb 1:3; Jas 2:1).
The term “glory” is somewhat ambiguous: (1) it may be parallel to “the righteousness of God” ; (2) it may refer to the “holiness” or ” perfection” of God; (3) it could refer to the image of God in which mankind was created (cf. Gen 1:26-27; Gen 5:1; Gen 9:6), but which was later marred through rebellion (cf. Gen 3:1-22). It is first used of YHWH’s presence with His people (cf. Exo 16:7; Exo 16:10; Lev 9:23; Num 14:10).
“will then repay every man according to his deeds” This is an allusion to Psa 62:12 or Pro 24:12. This judgment of deeds is seen in Job 34:11; Psa 28:4; Pro 24:12; Ecc 12:14; Jer 17:10; Jer 32:19; Matt. Mat 16:27; Mat 25:31-36; Rom 2:6; Rom 14:12; 1Co 3:8; 2Co 5:10; Gal 6:7-10; 2Ti 4:14; 1Pe 1:17; Rev 2:23; Rev 20:12; Rev 22:12. Our life shows our allegiance ! 1 John and James assert that how we live gives evidence of the validity of our profession of faith. No fruit-no root! Jesus came as Savior (cf. Joh 3:16-21), but He will return as Judge (cf. Revelation 19)!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
If, &c. Assuming such a case.
will = is willing (Indic), or desireth. Greek. thelo. All hinges on the will. Compare Joh 5:40.
come = to come.
take up. The “cross “was always borne by the one condemned.
cross. Greek. stauros. See App-162. Put by Figure of speech Metonymy (of Adjunct), App-6, for the suffering associated with the burden.
Fuente: Companion Bible Notes, Appendices and Graphics
24.] . , Mar 8:34; , Luk 9:23. This discourse is a solemn sequel to our Lords announcement respecting Himself and the rebuke of Peter: teaching that not only He, but also His followers, must suffer and self-deny; that they all have a life to save, more precious than all else to them; and that the great day of account of that lifes welfare should be ever before them. On this and the following verse, see ch. Mat 10:38-39. After . , Luke inserts .
Fuente: The Greek Testament
Mat 16:24-25. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
This is the law of self-sacrifice, based on the sacrifice of Christ, and leading up to the complete sacrifice of the redeemed. We are not our own; we are bought with a price. To try to keep ourselves to ourselves, would be acting contrary to the whole spirit of the redemption which Christ has wrought for us; and that is the last thing that any Christian should think of doing.
Mat 16:26-28. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
By which, I suppose he meant that they should see him in his majesty; that, notwithstanding the cross, they should see something of his crown of glory, as they did when they beheld him after his resurrection, and as they did, even better, when he ascended on high; and as they did, some of them, in vision, when they saw him standing at the right hand of God, even the Father.
This exposition consisted of readings from Mat 16:24-28; and Mat 17:1-13.
Fuente: Spurgeon’s Verse Expositions of the Bible
Mat 16:24. , …, wishes, etc.) No one is compelled; but if he wishes to do so, he must submit to the conditions.- , to come after Me) This denotes the state and profession, as (let him follow) does the duty, of a disciple.[766]-, let him abnegate, or utterly deny) Weigh well the force of the word in ch. Mat 26:70. To abnegate is to renounce oneself. Thus, in Tit 2:12, we have the simple word , to deny; in Luk 14:33, , to set apart from himself-to bid farewell to, or forsake. These expressions are contrasted with confession, or accordant profession; see Heb 10:23.[767]- , and follow Me) that he may be where I am.
[766] Id denotat statum et professionem; sequatur, officium For a person may go after or behind another without following in his steps. In the one case, he appears and professes to walk in his steps; in the other, he really does so: the one implies profession-the other involves practice.-(I. B.)
[767] Peter disowns himself, when he suffers himself to do that which he had done in the disowning of Christ. When the human feelings of Peter desire this or that thing, Peter retorts-I do not know Peter any longer; there is no relationship at all between me and him, nor is it evident to me what the man means or intends. Whoever has gained such power against himself, to him the Cross is anything but irksome, and there is nothing sweeter than the following of Christ.-V. g.
Fuente: Gnomon of the New Testament
The Cost of Discipleship
Then said Jesus unto his disciples, If any man would come after me, let him deny himself, and take up his cross, and follow me.Mat 16:24.
These words were spoken by our Lord when He first began definitely to prepare the minds of His disciples for the humiliation, and suffering, and death which lay before Him. The conception of a suffering Messiah was so alien to the thought of His time that it became needful to prepare the minds of His immediate followers for receiving the Divine idea of self-sacrifice, which He was to reveal in His sufferings and death. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. One of them, with characteristic impulsiveness, repudiated the idea; and Jesus, reading at once the earthly thoughts which prompted the remonstrance of Peter, laid down the indispensable condition of spiritual life, the Divine law of self-sacrifice: If any man would come after me, let him deny himself, and take up his cross, and follow me. For whosoever would save his life, shall lose it; and whosoever shall lose his life for my sake, shall find it.
1. There was a special truth in these words for the disciples to whom they were spoken; and to them they were primarily addressed. No one could become a faithful follower of Jesus without being prepared to renounce everything, without carrying his life itself in his hand. And the first desire of Jesus in speaking these words was undoubtedly to make Peter and the rest of his companions understand clearly the absolute degree of the self-sacrifice which they must make in spirit, if they would be thoroughly associated with the Leader in whom they believed. He was going before them bearing His cross, submitting beforehand to the ignominy and pain which were to be openly realized; He was thus submitting, not in spite of His Divine nature, but because He was the perfect Son of the righteous and loving Father. If His disciples would cherish the high ambition of being His friends and followers; if they would look forward to the joy and the crown with which true sacrifice was to be rewardedthey also must tread in the steps of the Master, they must be content to serve and submit, they must gird themselves to the unreserved offering of themselves to God.
2. The Christian life also is one of service, of submission. Men do not sit and sing themselves away to everlasting bliss; the way thither is the way of the yoke. Christ is very frank about this; He allures no man to follow Him by false pretences. When men would follow Garibaldi to the liberty of Italy, he warned them that there would be hunger and thirst and fatigue, battle and wounds and death to be endured. Those who would follow must be willing to bear the yoke. When men would follow Christ, He frankly said, Take my yoke upon youthe yoke of service, of self-denial, of submission. He that taketh not his cross, and followeth after me, is not worthy of me.
When Bernard of Quintavalle, convinced of the rare grace granted by God to Francis, and longing to come under its power, determined to join him, the saint, notwithstanding his joy, gave proof of that sound judgment upon which the commune had learned to draw, by proposing that since the life of renunciation was hard, they must lay the whole matter before the Lord, who would Himself be its judge and their counsellor. So they repaired to St. Nicholas Church, and, after the office, knelt long in prayer for guidance. The curate of St. Nicholas was their friend, and he consulted the gospel text when their minds were prepared to accept its mandates. The first time he opened it these words met his eyes: Go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up thy cross, and follow me. The second time, the very gospel which had lately impelled Francis to preach was on the open page (Luk 9:1-6), while the third test of Bernards faith was found to be the great and strenuous commandment: If any man will come after me, let him deny himself, and take up his cross daily, and follow me. Bernard bowed his head in obedience to all three, and leaving the church, he and Francis at once set about selling his houses and possessions, and bestowing the money realized on hospitals, poor monasteries, the neediest townsfolk. Then, having finished this affair, the brothers passed down to the plain, and a new stage in the Franciscan movement was initiated.1 [Note: Anna M. Stoddart, Francis of Assisi, 95.]
There are three things in the text
I.Self-denialLet him deny himself.
II.Cross-bearingAnd take up his cross.
III.FollowingAnd follow me.
I
Self-Denial
Let him deny himself.
1. If any man would come after me, said Jesus, let him deny himself, and take up his cross, and follow me. Here Jesus makes the duty of denying self an essential requisite of Christian discipleship. A man cannot be a follower of Jesus unless he denies himself, or, as the Greek term indicates, denies himself utterly. The requirement is not the denial of anything, either little or much, to self, but the utter denial of selfa very important and too often unrecognized difference.
As the term stands in the Greek, the injunction of our Lord to His every disciple, to deny himself, includes the idea of turning oneself away from oneself, of rejecting self as the desire of self. It suggests the thought of two centresself and Christthe one to be denied and the other accepted as an object of attraction and devotedness. Its use in the original seems to say: If you would turn toward Me, you must turn away from yourself. If you would accept Me as the chief object of desire, you must renounce yourself as such an object. If you would henceforward live in My service, you must at once cease to live for your own pleasure and interest.
It is a very common mistake concerning the nature of self-denial to suppose that it involves a constant thought of self, in order to the entire subjection of self. As a matter of fact, he who lives the truest life of self-denial has very little trouble with himself. Being absorbed in an object of interest outside of himself, he forgets himself; living for something worthier of his devotion, he does not give any worrying thought to that self from which he has turned away in his enthusiastic pursuit of a nobler aim. A soldier is worth little as a soldier until he forgets himself in his interest in his military duties. If he even thinks of prolonging or protecting his life, he is more likely to lose it than if he is absorbed in the effort to do his work manfully as a soldier. An unselfish interest in our fellows causes us to forget ourselves in our loving thought of others. An unselfish interest in our Friend of friends takes us away from ourselves, and fills our mind with a simple purpose of pleasing and serving Him. A life of self-denial is not a life of conflict with self; it is rather a life turned away from self in utter self-forgetfulness.
Self-denial is not an outward act, but an inward turning of our being. As the steamship is turned about by the rudder, which is swung by the means of a wheel, so there is within our being a rudder, or whatever you may call it, which is turned by a small wheel, and as we turn the entire craft either leeward or windward, we deny either self or God. In its deepest sense we always deny either the one or the other. When we stand well we deny self; in all other cases we deny God. And the internal wheel by which we turn the entire craft of our ego is our intention. The rudder determines the course of the ship; not its rigging and cargo, nor the character of the crew, but its direction, the destination of the voyage, its final haven. Hence, when we see our craft steering away from God, we swing the rudder the other way and compel it to run toward God.1 [Note: A. Kuyper, The Work of the Holy Spirit, 505.]
2. We have often to deny ourselves in matters that may be in themselves allowable. If they tend in our case to withdraw our hearts from Christ, we must be willing to give them up. Being innocent in themselves, we might be at liberty to choose them or not as we liked, but we have to think of the discipline and maturity of our Christian character, and in regard to this such voluntary sacrifices are in the sight of God of great price, moulding us as they do into a loving and wide embracing obedience to Him. Again and again we may have to deny ourselves things that seem fitted for adding to our enjoyment, but when we think how Christ denied Himself the most ordinary comforts, not seeking to be ministered unto, but to minister, and giving His life a ransom for us, shall we for a moment hesitate to drink of His spirit that we may do likewise? Very anxiously have we to remember that there is no Christian self-denial in anything that is done merely as self-denialthat all true self-sacrifice is unconscious of itself, strives not to think of itself, but longs simply to please Christ and to do His will and work, without reckoning the cost or trial.
It is said that prior to the rise of Christianity not one of the Western languages had any word for self-denial. The austere moralists of India, indeed, had long since taught the sacrifice of inclination to lofty ideals of duty. But Greece and Rome, nay, even Israel, had not contemplated self-denial as in itself essential to virtuous or devout character; and so they had coined no word for it. But when one by one the Western nations were subdued by the spiritual weapons sharpened in the armoury of Christ, the idea and the word self-denial quickly came to the front in preaching and in practice. Nor will any student of the Gospels deny that this is quite a characteristic and typical utterance of Jesus: If any man will come after me, let him deny himself, and take up his cross, and follow me.1 [Note: R. C. Armstrong, Memoir and Sermons, 195.]
(1) We are constantly tempted to self-indulgence, to do simply what is easy and pleasant to us, agreeable to our tastes, inclinations, and habits, and leave others to do or leave undone altogether the things that are not according to our taste or that require from us any care or effort or sacrifice. All analogy, and all reason, and all Scripture teach us that we must not consult our own ease and pleasure, that we must not make a kind of pastime of religious service, that we must not be earnest and self-denying in our ordinary calling, and then come to Christs work as an entertainment for our leisure hours, just playing with the great cause of God. We must not do that; we must work if we would have God to work with us. It is when we do our part that we have any right at all to expect that God will do His part; it is when we do our very bestand we cannot do our very best without much thought, and much prayer, and much effort; without facing difficulties, without strain, without doing some hard things, some painful things. We cannot do our best without all this, and it is when we do our best that we can expect God to do the most.
You have all, I dare say, seen lightning conductors put up on buildings in London; and perhaps you wondered why they were put up. Well the reason is this: the lightning is on the look out for an easy way to come down to the earth; it finds it very hard to go through the air. That is the reason why we hear the thunder: it is the noise the lightning makes because it has to come through the air so quickly. And the air tries to stop it coming at all. If it could get on to anythingon to the spire of this church, for exampleand slide down, it would be a very easy way of getting along. But it wouldnt be a good thing for the spire; and so they put up lightning conductorsrods right up into the airso that if the lightning is coming anywhere near, it may get on to the rod and so slip right down into the earth, without doing any harm to the church. For it is always looking out for the easiest way down.1 [Note: J. M. Gibbon, In the Days of Youth, 60.]
(2) Self-seeking is another form of temptation that we must guard against. We are tempted to serve ourselves in Gods service, to seek for our own ends when we are professedly and really engaged in His work. Sometimes the selfish end is indirectly sought by us, as when it is the glory, honour, power, and triumph of our party or sect or denomination that we labour for. Sometimes the selfish end is directly before us, as when it is our own influence, or position, or honour, or praise that we seek after. The love of mans approbation is natural to us, and it is quite legitimate that we should seek it, and that we should appreciate it; but how very apt it is to degenerate into downright selfishness, and how very often we are tempted in connexion with Gods own work to seek chiefly, to seek unduly, our own selfish ends.
You remember that wonderful parable in the Peer Gynt of Ibsen. The worn-out wanderer, grown hoary in selfishness, a past-master in self-seeking, in a rare moment of reflection takes an onion in his hand, and begins to strip it, scale by scale, and the fancy takes him that each scale or flake or lobe or fold represents some experience of his past, some relation in which he has stood to others in the long and chequered experience of life. This one is Peer Gynt tossed in the jolly-boat after the wreck. This is Peer Gynt a steerage passenger sailing westward over the Atlantic. This is Peer Gynt the merchant, this Peer Gynt as he played the prophet. What a host of parts he has played! What a host of folds lie around the central core or kernel of the onion! When he comes to the actual centre, that will stand for Peer Gynt himself, his inner self, apart from all the parts he has played, apart from all the relations to others he has held. And he strips and strips, smaller and smaller are the onion-flakes as he nears the centre. What will the centre be? And in his impatience he tears half a dozen away at once.
There seem a terrible lot of flakes,
To get to the core what a time it takes!
Yes, gramercy, it does, one divides and divides;
And there is no kernel: its all outsides!
That is the parable as the great Scandinavian dramatist has written it. And it is a parable which may be variously applied. Strip away from your life, your soul, every relation in which you stand to other lives, other souls, than your own. You may think thereby to reach at last your own very life or soul; but you will find that there is no self there. You live only in your relations to others than yourself. Annihilate these and you are yourself annihilated.1 [Note: R. A. Armstrong, Memoir and Sermons, 223.]
II
Cross-Bearing
And take up his cross.
1. Cross-bearing is usually regarded as the bearing of burdens, or the enduring of trials in Christs service, or for Christs sake. It is impossible to give ourselves up to Christ without suffering some loss or trouble. In early days the consequence might be martyrdom; in our own day it always involves some sacrifice. Now, the cross which the Christian has to bear is not inevitable trouble, such as poverty, sickness, or the loss of friends by death. These things would have been in our lot if we had not been Christians. They are our burdens, our thorns in the flesh. They are sent to us, not taken by us. But the cross is something additional. This is taken up voluntarily; it is in our power to refuse to touch it. We bear it, not because we cannot escape, but because it is a consequence of our following Christ; and the good of bearing it is that we cannot otherwise closely follow Him. He, then, is the true Christian who will bear any cross and endure any hardship that is involved in loyally following his Lord and Master.
When Jesus found His disciples expectant of honours in His service as the Messiah, and longing for places nearest Him when He should be uplifted in His Kingdom, He told them that they little knew what they were asking. His first uplifting was to be on a cross. Would they be willing to share that experience with Him? Ye know not what ye ask, He said. Are ye able to drink the cup that I drink? It costs something, He suggested, to be My follower. A man who enlists in My service must do so with a halter round his neck. If he cares more for his life than for Me, he is unfitted to be one of My disciples. If any man cometh unto me, and hateth not [in comparison with me] his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. Whosoever doth not bear his own cross, and come after me, cannot be my disciple.
Tertullian, speaking to us out of the second century, tells us how the Christians of his day were wont to carry about with them everywhere the sign of the cross, at every step, at every movement, sealing themselves with it. It is now honoured and consecrated; our very churches are built in its shape and ornamented with its figure. But then, to those poor Galileans, who had left all to follow Christ, who dimly dreamed of kingliness and victor pomp, of thrones on the right and thrones on the left, and the fulfilment of patriotic dreamstaking up the cross, it was a thing strange and abhorrent, and contrary to their religious convictions, Cursed is every one that hangeth on the tree.1 [Note: Canon Newbolt.]
The idea of these words, says Ruskin, has been exactly reversed by modern Protestantism, which sees in the Cross, not a furca to which it is to be nailed; but a raft on which it, and all its valuable properties, are to be floated into Paradise. We need but superficial knowledge of current ways of speaking and writing among some religious people to know that there is much that goes a good way to excuse or to justify this very severe criticism.2 [Note: E. F. Sampson, Christ Church Sermons, 265.]
2. Each has his particular cross to bear. This we have each to discover for ourselves, and bear as we follow Him. Never are we to invent crosses for ourselves, and most anxiously are we to take heed that we do not make them for others, for this would indeed be to sin against God, and to bring continued misery on those beside us. Our own cross is close at hand, and we are to see rising high above it that awful yet most blessed and now vacant cross on which the Son of God suffered that He might win us back to the Father. We think how much easier it would be for us, and how much more devout and vigorous a Christian life we should lead, if we could but change our own cross for some other one that we imagine we could readily name, thus wishing even our trials to be bent to our own self-will, and suited to what we think for our comfort. We think that we can judge of the crosses which others have to bear, and that ours is often so much heavier than theirs. We may even magnify our own cross until it almost shuts out of view that awe-inspiring cross on which our Saviour offered Himself unto death. We may have sore trial from some beside us, owing to our choosing that good part which He sets before us, and we may have daily to bear this cross, which in His wise permission. He allows to be laid upon us, although we feel that by only a little change in their disposition they themselves would be blessed, and all life made different to us.
There is a poem called The Changed Cross. It represents a weary one who thought that her cross was surely heavier than those of others whom she saw about her, and wished that she might choose another instead of her own. She slept, and in her dream she was led to a place where many crosses lay, crosses of divers shapes and sizes. There was a little one most beauteous to behold, set in jewels and gold. Ah, this I can wear with comfort, she said. So she took it up, but her weak form shook beneath it. The jewels and the gold were beautiful, but they were far too heavy for her. Next she saw a lovely cross with fair flowers entwined around its sculptured form. Surely that was the one for her. She lifted it, but beneath the flowers were piercing thorns which tore her flesh. At last, as she went on, she came to a plain cross, without jewels, without carving, with only a few words of love inscribed upon it. This she took up, and it proved the best of all, the easiest to be borne. And as she looked upon it, bathed in the radiance that fell from heaven, she recognized her own old cross. She had found it again, and it was the best of all and lightest for her.
God knows best what cross we need to bear. We do not know how heavy other peoples crosses are. We envy some one who is rich; his is a golden cross set with jewels. But we do not know how heavy it is. Here is another whose life seems very lovely. She bears a cross twined with flowers. But we do not know what sharp thorns are hidden beneath the flowers. If we could try all the other crosses that we think lighter than ours, we should at last find that not one of them suited us so well as our own.1 [Note: J. R. Miller, Glimpses Through Lifes Windows, 31.]
III
Following the Master
And follow me.
1. Christ pictures Himself here, not as the Redeemer, but as the Leader and Pattern. It was a great event for the world when there was born into it the Perfect Man. Formerly the children of men were aware that they fell short of the perfection that was in God; but they did not suspect that one born of woman could actually attain such holiness. Jesus disclosed what man could be and do.
Mechanics are well aware that the engines on which they spend their powers are far from perfect. But, if some day a machine immensely superior to any that had been produced were devised and constructed by one of themselves, the whole trade would at once undergo a revolution. Employers, designers, draughtsmen, moulders, finishers, fitters, the whole population of the place, would vie with one another in their efforts to equal or surpass the achievement. If, perhaps, like ignorant Russian peasants, they broke the splendid instrument, or if they put it into a glass case as a mere curiosity, yet, after a while, a wiser counsel would prevail. Our great Fellow-workman produced a matchless work; and although for a time His jealous comrades endeavoured to crush it and to suppress the very mention of it, yet, in the end, they began to copy it. The life of Jesus, if it had been an example and nothing more, must certainly have left its mark on the customs of the world.2 [Note: C. N. Moody, Loves Long Campaign, 255.]
2. It has been suggested that this phrase, though authentic, may perhaps be misplaced as we have it here in Matthew, and may refer to an incident of that dolorous procession in which the MasterHimself for a little while mastered by His foeswas struggling towards the appointed place of tragedy with the huge, rough cross upon His shoulder, ere some flickering of pity on the part of His guards impressed the more muscular Simon of Cyrene to bear the instrument of death along the road. We are invited to behold Jesus with gentle fortitude struggling to bear up under the cruel load, and even then, while the weight of the cross is pressing on His worn and sensitive frame, uttering the precept which had in that moment illustration so terrible: If any man would come after me, let him deny himself, and take up his cross, and follow me.
The disciple was to be as his Master, the servant was to be as his Lord; but the Master was to be a crucified Master; the Lord was to be not merely nailed to the tree, He was to bear His cross to the place of execution. And which of them all could have foreseen that awful end? Which of them could have guessed that the degrading punishment, reserved for the basest criminals, would have been assigned to the pure and sinless Jesus? Which of them could have thought that against this humble working-man Prophet the power of Rome would accomplish that which His own nation could not do? Which of them who had believed it possible that He would die upon the cross could have realized that, faint and weary with suffering, He Himself would bear His cross on the road to Calvary, till He could bear it no longer?
Last night I had another mothers meeting for the mothers of the Free Kindergarten. This time I gave a magic-lantern show. I was the showman. The poor, ignorant women sat there bewildered; they had never seen a piano, and many of them had never been close to a foreigner before. I showed them about a hundred slides, explained through an interpreter until I was hoarse, gesticulated and orated to no purpose. They remained silent, stolid. By and by there was a stir, heads were raised and necks craned. A sudden interest swept over the room. I followed their gaze, and saw on the sheet the picture of Christ toiling up the mountain under the burden of the cross. The story was new and strange to them, but the fact was as old as life itself. At last they had found something that touched their own lives and brought the quick tears of sympathy to their eyes.1 [Note: The Lady of the Decoration, 107.]
3. Christ appeals to the will. If a man wills to come after me. The cross must be taken up consciously, deliberately, sympathetically. The sacrifice we see in nature is unconscious. When the outer row of petals is sacrificed to the welfare of the guelder rose, the petals are unaware of their immolation; when the bracts wither which have cradled the young leaves of the tree, they perish without any sense of martyrdom. In all their sacrificial work the ant and wasp obey blind impulse. It is often little better in society. We suffer and die for others without realizing the fact. The thought of the genius, the statesman, the physician, and the nurse is often almost entirely self-regarding; they really suffer for the commonwealth without either consciousness or intention. The superior civilization also suffers for the inferior unsympathetically. The bee is a self-centred creature; when it visits a flower it does not think of adorning the plant, of filling the air with sweetness, of delighting human eyes; it thinks only of getting a living, of enjoying itself; yet all the while, unknown to itself, it conveys the pollen which secures the perfection and perpetuity of a thousand flowers. So the European visiting India, Africa, or China does not always realize the larger mission he is fulfillingadvancing civilization by sacrifice. The scientist explores strange lands for knowledge, the soldier for glory, the trader for gold, the emigrant for bread; and yet, all unwittingly, above and beyond their immediate purpose, they impart to the strange regions they penetrate the ideas and qualities of a higher civilization.
In Christ the principle of self-denial became conscious, voluntary, and delightful. He entered into the work of redemption with clearest knowledge, entire sympathy, absolute willingness, and overflowing love. From all His doing and suffering for our salvation come freedom, readiness, and joyfulness. His true disciples share His spirit of intelligent self-sacrifice: consciously, willingly, lovingly, they serve the world and one another. Self-immolation, which is unconscious in the brute, which dimly awakes to the knowledge of itself in reflective humanity, realizes itself lucidly and joyously in the light, love, and liberty of Christ. Lo, I come to do thy will, O God. I delight to do thy will, O my God. Such was the spirit and language of the Master in the hour of Gethsemane, in the presence of Calvary. The disciple must not rest until he attains something of the same conscious surrender and joy.
Phillips Brooks reminds us that the sacrifice of old was offered to the sound of the trumpets with joy, and there ought to be a sort of joya real joyabout self-sacrifice in bearing the cross. The pictures of our Lord on the cross, the earliest representations, were not like later ones; they were of a victorious figure in the prime of life, with no nails through His hands and feet, with an upright head, and a look of joyful self-sacrifice. And that is what we must aim at: we must bear the cross joyfully; take up the crossit makes all the differencelying down under it is one thing, taking it up is another. Take it up bravely, joyfully, cheerfully, and you will find the cross comparatively easy to bear.1 [Note: A. F. W. Ingram, Joy in God, 178.]
But if Himself He come to thee, and stand
Beside thee, gazing down on thee with eyes
That smile and suffer, that will smite thy heart,
With their own pity, to a passionate peace;
And reach to thee Himself the Holy Cup
(With all its wreathen stems of passion-flowers
And quivering sparkles of the ruby stars),
Pallid and royal, saying, Drink with Me,
Wilt thou refuse? Nay, not for Paradise!2 [Note: H. E. Hamilton King.]
4. Discipleship demands perseverance. Let him follow me. There is no discharge in this service. It is a lifelong compact. The disciple must follow the Master to the last limit of self-denial and cross-bearing. But the Master lives to help us to be and to do what He shows in His own life is the highest of all goodness and nobleness. So near does He keep to us in His indwelling Presence that He wishes to strengthen us to walk even as he walked (1Jn 2:6). We are to feel that though we cannot see Him with our bodily eyes, yet there is no such living Power in the universe as He is; and as we continue to ponder His life and sufferings we shall seem to see Him standing out before our hearts full of grace and truth, and shall become gradually transformed into His likeness so as to be fitted for living with Him through eternity in His unveiled vision, and for engaging in His sinless service.
It is easy to take up ones cross and stand; easier still to fold it in the arms and lie down; but to carry it aboutthat is the hard thing. All pain shuns locomotion. It is adverse to collision, adverse to contact, adverse to movement. It craves to nurse its own bitterness; it longs to be alone. Its burden is never so heavy as when the bell rings for daily toil. The waters of Marah seek repose. If I could only rest under my cloud I might endure; but the command is too much for meGo, work to-day in my vineyard. If I could go without my cross, it would be something; but I cannot. I can no more escape from it than I can escape my own shadow. It clings to me with that attraction which repulsion sometimes gives. It says, Whither thou goest, I will go; and where thou lodgest, I will lodge.1 [Note: G. Matheson, Searchings in the Silence, 56.]
The followers of Christ are not as Frederick the Great, who in the midst of the Seven Years War wrote thus: Happy the moment when I took to training myself in philosophy! There is nothing else that can sustain the soul in a situation like mine. This same Frederick, three years later, wrote that it was hard for man to bear what he endured: My philosophy is worn out by suffering, he confessed; I am no saint, like those of whom we read in the legends; and I will own that I should die content if only I could first inflict a portion of the misery which I endure. But Charity never faileth. When Christians grow weary of their efforts, when they are tempted to give up their Christian service because of discouragements in the work, or because of rebuffs and unkindness from their fellow-workers, they remember what sort of Captain they follow, and what sort of strength has been vouchsafed to them.2 [Note: C. N. Moody, Loves Long Campaign, 266.]
Drawing his sword, Pizarro traced a line with it on the sand from east to west. Then, turning towards the south, Friends and comrades! he said, on that side are toil, hunger, nakedness, the drenching storm, desertion, and death; on this side, ease and pleasure. There lies Peru with its riches; here, Panama and its poverty. Choose, each man, what best becomes a brave Castilian. For my part, I go to the south. So saying he stepped across the line. He was followed by the brave pilot Ruiz; next by Pedro de Candia, a cavalier, born, as his name imports, in one of the isles of Greece. Eleven others successively crossed the line, thus intimating their willingness to abide the fortunes of their leader, for good or for evil. Fame, to quote the enthusiastic language of an ancient chronicler, has commemorated the names of this little band, who thus, in the face of difficulties unexampled in history, with death rather than riches for their reward, preferred it all to abandoning their honour, and stood firm by their leader as an example of loyalty to future ages.1 [Note: W. H. Prescott, The Conquest of Peru, bk. ii. chap. iv.]
The Cost of Discipleship
Literature
Armstrong (R. A.), Memoir and Sermons, 195.
Bishop (J. W.), The Christian Year and the Christian Life, 117.
Black (J.), The Pilgrim Ship, 189.
Butler (W. A.), Sermons, i. 24.
Gibbon (J. M.), In the Days of Youth, 59.
Lawlor (H. J.), Thoughts on Belief and Life, 62.
Mackenzie (R.), The Loom of Providence, 69.
Macpherson (W. M.), The Path of Life, 198.
Matheson (G.), Searchings in the Silence, 56.
Moody (C. N.), Loves Long Campaign, 114.
Parker (J.), The City Temple, ii. 258.
Sampson (E. F.), Christ Church Sermons, 265.
Trumbull (H. C.), Our Misunderstood Bible, 130.
Vaughan (J.), Sermons (Brighton Pulpit), ii. (1862), No. 323.
Vickery (J.), Ideals of Life, 295.
Watkinson (W. L.), The Supreme Conquest, 158.
Watson (J.), Respectable Sins, 83.
Christian World Pulpit, vii. 305 (D. Thomas); xii. 394 (H. W. Beecher); lvii. 219 (C. Gore).
Church of England Pulpit, liii. 163 (J. P. Sandlands).
Church Family Newspaper, April 7, 1911 (W. C. E. Newbolt).
Fuente: The Great Texts of the Bible
If: Mat 10:38, Mar 8:34, Mar 10:21, Luk 9:23-27, Luk 14:27, Act 14:22, Col 1:24, 1Th 3:3, 2Ti 3:12, Heb 11:24-26
and take: Mat 27:32, Mar 15:21, Luk 23:26, Joh 19:17, 1Pe 4:1, 1Pe 4:2
Reciprocal: Gen 22:12 – now Exo 39:21 – as the Lord Lev 3:17 – blood Jos 3:3 – ye shall remove Jos 5:3 – Joshua Jos 10:4 – we may Jdg 6:27 – and did Jdg 7:17 – General Rth 1:14 – but Ruth 1Ki 17:5 – did according 1Ki 20:35 – Smite me 2Ki 6:19 – follow me Est 4:13 – Think not Job 36:21 – this Isa 20:2 – Go Jer 36:8 – did Mat 4:19 – Follow Mat 7:14 – narrow Mat 13:21 – for Mat 19:21 – come Luk 5:27 – Follow me Luk 9:59 – Follow me Joh 10:4 – he goeth Joh 10:27 – and they Joh 12:26 – let Act 11:23 – cleave Rom 8:17 – if so be Phi 2:21 – all 1Th 1:6 – and of Tit 2:12 – denying Heb 13:13 – General 1Pe 2:21 – even
Fuente: The Treasury of Scripture Knowledge
ON CROSS-BEARING
If any man will come after Me, let him deny himself, and take up his cross, and follow Me.
Mat 16:24
Christ turns to the disciples generally. Do they stumble at the cross of their Lord? Let them know that none may follow Him without bearing their own. Here, then, is our present subject: self-denial required of every Christian.
I. The general principle.The general principle is not to be sought first in religious life. For on it is based the whole structure of earthly being. The Cross of Christ, so far from violently colliding with the natural order of things, presents only a grander exemplification of the law which works through all nature. But the Cross of Christ has exalted self-denial into the region of Christian ethics.
II. The Christian practice.In considering how he shall reduce this great principle to practice, the Christians foremost feeling may include some despondency. His mind may advert to some notable examplesa Howard, an Elizabeth Fry, a Florence Nightingale, a Brainerd, a Williams, a Patteson, a Livingstone, a Gordon, a Damien; and in thinking of such, and comparing his feebler efforts with theirs, he may be tempted to settle into a forlorn acquiescence in his own inabilities. But notice
(a) The word deny is used in the New Testament only in three connectionsof our denying ourselves; of our denying Christ; of Christ denying us. With ourselves for its subject, the verb in Bible grammar admits only of two objectives: ourselves and our Lord. The inference is unavoidable. If we do not deny ourselves, we deny Christ: if we are not denying Him, we are denying ourselves.
(b) Personal surrender to God is His first plain requirement. We are beginning at the wrong end, if we first consider what more we can yield Him, before we have settled the question with our own souls, Have I given myself to Him? Connect, then, the thought of cross-bearing rather with the whole Christian life than with any particular acts. Principles, if they are worth anything, should permeate the life. Self is to be surrendered, not in periodical gushings of spasmodic benevolence, but in a lifelong consecration to the service of our Lord. Nothing short of this will do.
III. The Christian witness.But the Christian is obliged to take the world as he finds it. Be it so. Then the grander duty is to endeavour to bear witness, while passing through it, to the Christian walk. You follow a Leader who bears His Cross. He calls on you to bear yours.
Bishop Alfred Pearson.
Illustration
There could be no mistake as to what it implied in its literal meaning. Crucifixion was not a Jewish punishment, but since the Romans had been in possession of Palestine the people had become familiarised with it, and must have seen many a condemned criminal bearing the instrument of his death to the place of execution. In His prevision of the early years of Christianity, our Lord knew that such a death awaited some of those to whom He was speaking. But the broad principle involved in His declaration is that sacrifice is inseparable from the Christian calling. There is we know a wonderful spell in the cry, Come after Me, Follow Me. All history, profane as well as sacred, has shown this. The great Roman general realised its force when he called to his soldiers, who shrank from the hardships of the Libyan desert, and promised to go before them and to command them nothing which he would not first do himself. Even so, Christ designed to help His followers by the assurance that He should first suffer that which they would be called to bear.
(SECOND OUTLINE)
THE CROSSES OF LIFE
Everything depends on how we meet our trials, how we bear them, how we seek to rise above them.
I. Crosses of life.What are these crosses of life? Their name is legion. There is bodily weakness and pain; a heavy enough cross. Then there is mental distress and worry, arising from various causes, some of which, from their very nature, cannot be confided to another. The Christian will find that, in addition to trials such as these, there are others which beset his course, and which constitute his own peculiar cross. He will still find himself the object of the worlds suspicion, hatred, and reproach (St. Luk 6:22; St. Joh 15:18-19). He must be prepared to face special temptations, to endure peculiar affronts and humiliations; to have his words discredited, his motives called in question, his actions disparaged (Act 9:16; Act 14:22; Gal 6:12; Heb 10:33). Many falter, and, as some of old, walk no more with Him. But for those who desire to finish their course with joy, the Divine Masters charge tells us plainly
II. How best to bear our cross.There must be a complete yielding up of our will to His; full self-surrender and self-denial. And then we must be
(a) Crucifiers. Our cross must first be the instrument of death to all our vices (Gal 5:24; Rom 6:5-6). There must be self-emptying and self-consecration before He will accept our allegiance, and send us His sustaining grace (2Co 12:9; 1Pe 5:5).
(b) Cross-bearers. We are to take up our cross and follow; the words breathe activity and movement. It is thus at such a start that we learnin the highest sense of the wordshow sublime a thing it is to suffer and be strong.
(c) Christian exemplars. It is the special mark of those who are bearing their cross and following Christ that they are walking with patience and perseverance, and even gladness, after the example of Him Who, for the joy set before Him, endured the Cross. But patience and endurance are His gifts, and for them the valiant cross-bearer must never cease to pray (Heb 11:25-26; and Rev 2:10; Rev 7:13 to end).
The Rev. E. F. Cavalier.
(THIRD OUTLINE)
BEARING THE CROSS
Of all the conditions which our Lord has named, none has more emphasis laid upon it than this.
I. The meaning of the phrase.As to the exact sense attached to the phrase, bearing the cross, we need to transport ourselves in thought to the time at which it was used by our Lord (see Act 9:29; Act 14:19; Act 16:22-23; Act 21:31; Act 22:22; Act 23:14-15; Act 26:21 for the manner in which St. Paul was treated by even the religious world of his day; whilst extracts from his own letters fill in with abundance of detail the way in which he shared the bearing of the cross.
II. The cross is the reproach of Christ.In another passage (Heb 13:12-13) the phrase is slightly varied, but the parallel is noteworthy, when it is told of Him, that He went forth, bearing His cross; and we are bidden to go forth, bearing His reproach. It is an explanation of what bearing the cross means in practical experience, that it is equivalent to bearing the reproach of Christ.
III. A voluntary act.The very terms of discipleship: Let him take up his cross, serve to show that whatever the cross, it is something that can either be taken or left, chosen or declined.
IV. A subject for choice and conduct.This cross-bearing is a matter for choice and decision, for definite and initial action, for continuous and permanent conduct, in the true disciple of Christ.
The Rev. Hubert Brooke.
Illustration
Some people have said that, in our Lords time, bearing the cross was a proverb in common use among the Jews. It is true that a heathen, Plutarch, had written before, that a passionate man carries about his own cross with him. But this simply means that a violent temper is its own punishment. It has none of the infinitely deep meaning of our Lords saying. Nor is it likely that the Jews would have any proverb about the cross. The cross was a Roman not a Jewish punishment. But probable that it was not known to the Jews till they became subject to the Romans, about 65 b.c. To us Christians the cross is the symbol of salvation, self-devotion, holiness, obedience to our Father, loyalty to our Saviour. It is an ornament in the crown of the Sovereign. Many of our noblest churches are built in the very shape of it. But to those who heard Jesus it was a symbol of terrible pain, of shame unspeakable, of the burden of guilt.
(FOURTH OUTLINE)
THE SYMBOLISM OF THE CROSS
I. The cross a symbol of pain.The cross means pain if it means anything. Every day may be said to bring its little crosses with it; and to take these as they come, not in sullenness or impatience, but with a submissive spirit, is no doubt to bear the cross after Jesus Christ. Yet those who confine themselves to bearing their own cross are the most harassed by it, while it is those who take up the cross, instead of bearing it only when laid upon them, who suffer for others in the very spirit of Jesus Christ, who are best able to bear the burden.
II. A symbol of shame.It is a test of our discipleship, of our religious earnestness, whether we are ready to suffer shame for Christs sake. In spite of the honour given to the pattern of the cross, there is just as much contempt as ever poured upon those who strive to be like Him Who hung upon it. We cannot be real Christians unless we are willing to be mocked at and despised.
III. A symbol of self-denial.It is self that makes us shrink from the cross. It is the denial of self, the putting away of our own wills, that makes it easy for us to take and bear it. The word self-denial slips easily from our lips, and seldom reaches deep into the motives of our lives. Yet, as prayer is the test of our faith towards God, so self-denial is the test of our love to man, and without these two, faith and love, there can be no religion.
IV. In all follow Jesus.While we deny ourselves, we must follow Jesus. There is a self-denial which is not a following of Jesus.
(a) Men often deny themselves in one respect in order to indulge themselves in another.
(b) Self-denial for its own sake, is not a following of Jesus. Let love, the very spirit of the cross, be the guide of our self-denial, and we shall not go wrong.
Canon Liddon.
Illustration
Self-denial at stated periods is in itself an act of obedience to the constituted authority of the Church. The principle of fasting and abstinence, forms of self-denial, meets with abundant recognition in the Prayer Book; though too often it escapes our notice that the Calendar at the commencement of our Prayer Books is not merely a list of Psalms and Lessons, but contains a certain scheme of discipline which is binding on all Churchmen, lay as well as clerical. The duty of fasting in some degree is incumbent upon us out of obedience to the Church, and this submission of the will involves the very essence of self-denial. Behold, to obey is better than sacrifice (1Sa 15:22).
Fuente: Church Pulpit Commentary
6:24
After is from OPISO and Thayer explains the word at this place to mean, “to follow any one as a guide, to be his disciple or follower.” Deny is from APARNEOMAI which Thayer defines, “to deny,” and explains the definition to mean in this passage, “to forget one’s self, lose sight of one’s self and one’s own interests.” Figures of speech are based upon some literal fact. Take up his cross is a reference to the rule of compelling a condemned man to carry his own cross to the place of execution. If the victim became unable to bear it alone, someone would be made to take up the rear part and help carry it, walking after the other to the place of execution. (See Luk 23:26.) The present verse means that a professed follower of Jesus must be willing to help bear the trials and self-denials that were practiced by him.
Fuente: Combined Bible Commentary
Mat 16:24. Unto his disciples. To others also whom He called about Him (Mar 8:34; Luk 9:23 : to all).
If any one would come after me. A general statement, involving on this occasion the question, will you follow me even to the death, which, I have assured you, must come. Unlike worldly leaders, Christ declares the darker side of His service; He asks for willing followers. A religion of force cannot be Christs religion.
Deny himself. Let him renounce self as the object of supreme regard; this involves the relinquishment of all that interferes with the higher object.
Take up his cross. The person to be crucified bore his own cross; the death was a painful and shameful one. The reference is to readiness to endure for Christ, even death in its worst form. It includes of course all minor forms of endurance. Comp. Luk 9:23, where daily is added. Continuous cross-bearing is implied here.
Follow me. Here in the path of suffering, but also in the path of holiness and in the path to glory, as the following verses suggest.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. How our Saviour recommends his religion to every man’s choice; not attempting by force and violence to compel any to the profession of it. If any man will come after me, that is, if any man choose and resolve to be a Christian.
2. Our Saviour’s terms propounded:
1. Self-denial Let him deny himself. By which we are not to understand the denying and renouncing of our senses in matters of faith, nor yet the renouncing of our reason in matters of religion; but by self-denial is meant, that we should be willing to part with all our earthly comforts, and quit all our temporal enjoyments, for the sake of Christ and his holy religion.
2. Gospel-suffering, He must take up his cross. An allusion to a Roman custom, that the malefactor, who was to be crucified, took his cross upon his shoulder, and carried it to the place of execution.
Where note, Not the making of the cross for ourselves, but the patient bearing of it when God lays it upon our shoulder, is the duty injoined: let him take up his cross.
3. Gospel-service, He must follow me: that is, obey my commands, and follow my example: he must set my life and doctrine continually before him, and must be daily correcting and reforming his life by that rule and pattern. See on Luk 9:23.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 16:24. Then said Jesus unto his disciples In Mark we read, When he had called the people unto him, and his disciples also, he said unto them; and in Luke, He said to them all, If any man will come after me , If any man be willing, no one is forced: but if any will be a Christian, it must be on the following terms. Let him deny himself A rule that can never be too much observed: let him in all things deny his own will, however pleasing, and do the will of God, however painful. And take up his cross Of the origin and meaning of this phrase, see note on Mat 10:38. And we may here further learn, that after having undergone many afflictions and trials, the disciples of Christ may still look for more, which, when laid upon them, they must endeavour, by the grace of God, to sustain with equal patience, following their Master in the footsteps of his sufferings. This, indeed, is a very hard and difficult lesson, but at the same time it is absolutely necessary. Because if we grow impatient under sufferings, and endeavour to avoid the crosses which God is pleased to lay upon us, we shall displease God, grieve his Spirit, and bring ourselves under guilt and condemnation. And should we not consider all crosses, all things grievous to flesh and blood, as what they really are, as opportunities of embracing Gods will, at the expense of our own? and consequently as so many steps by which we may advance in holiness? We should make a swift progress in the spiritual life, if we were faithful in this practice. Crosses are so frequent, that whoever makes advantage of them will soon be a great gainer. Great crosses are occasions of great improvement: and the little ones which come daily, and even hourly, make up in number what they want in weight. We may, in these daily and hourly crosses, make effectual oblations of our will to God: which oblations, so frequently repeated, will soon amount to a great sum. Let us remember, then, (what can never be sufficiently inculcated,) that God is the author of all events: that none is so small or inconsiderable as to escape his notice and direction. Every event, therefore, declares to us the will of God, to which, thus declared, we should heartily submit. We should renounce our own to embrace it. We should approve and choose what his choice warrants as best for us. Herein should we exercise ourselves continually; this should be our practice all the day long. We should in humility accept the little crosses that are dispensed to us, as those that best suit our weakness. Let us bear these little things, at least, for Gods sake, and prefer his will to our own in matters of so small importance. And his goodness will accept these mean oblations; for he despiseth not the day of small things.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
DISCIPLESHIP
Mat 16:24-26; Mar 8:34-37; Luk 9:23-25. Mark: Calling to Him the multitude, along with His disciples, He said to them, Whosoever wishes to come after Me, let him deny himself, take up his cross, and follow Me. We have no mention of the multitude, since He has been at Caesarea-Philippi, till now, when it is said that Jesus called them to Him, that they might hear, along with His disciples. Hitherto He has been expounding the straight, practical facts relative to Himself, expository of His Christhood and atonement, which it is very important for His disciples to know with certainty at this late date of His ministry. Now that He proposes to elucidate the conditions of discipleship, the whole multitude are concerned; therefore we see that, desisting from these interviews with His disciples, He invites the multitude to enjoy His preaching. The conditions of discipleship are plain, positive, explicit, and unmistakable, beginning with total and unequivocal selfabnegation, and culminating in crucifixion. The sinners way crosses, antagonizes, and disharmonizes with Gods way. All this must be primarily and eternally abandoned. This is the great work of repentance, fundamental in salvation. Then he must follow this total self-abnegation by taking up his cross, and walking in the track of Jesus; this is justifying faith, which invariably involves the whole problem of practical Christianity, loving obedience to every commandment, and faithful discharge of every duty, however arduous and repellent to the flesh. N.B. The first hemisphere of this great transaction is total, unequivocal, and eternal self-abnegation, taking up the cross and following Jesus, through tempest and sunshine, prosperity and adversity, whether flowers bloom or fagots flame, birds sing or lions roar; i.e., forsaking all sin we do our whole duty, let it be ever so repellent to the flesh. Now, remember, there is another distinct hemisphere fitting on to the preceding, and constituting the beautiful celestial sphere of Christian discipleship Jesus carried His cross to die on it. Though He broke down on the way, a stout African disciple relieved Him. So if you break down under the cross of heavy and intolerable duty e. g., family prayer, public prayer, testimony, appeal, house-to-house visiting, slum work, street preaching God will send an angel to carry the cross for you, whether incarnate or excarnate.
Discipleship means following Jesus. The utility of His cross was to die on it. So, remember, you are not only to suffer while bearing the cross, but actually you are to be crucified on it, thus putting an end to all suffering, and radically reversing the former environments, putting you upon the cross; so that you no longer bear the cross, but the cross bears you. There is a woeful misapprehension appertaining to Christian discipleship, even among holiness people. It is generally taken for granted that the faithful cross-bearer is sanctified. This conclusion is utterly out of harmony with our Saviors exposition of discipleship. The masses of Church members simply refuse to bear the cross, thereby forfeiting all claims to discipleship, and putting themselves on a par with open sinners. A true conversion makes you a bona fide cross-bearer; while sanctification, crucifying Adam the First, and thus eliminating all repellency to Christian duty, puts you on top of the cross, so that henceforth it carries you; i.e., every duty to God which is heavy and irksome to the unsanctified, undergoes a mysterious and inexplicable metamorphism, so that, instead of being repellent and heavy, it is magnetic, charming, and delightful; so that, instead of chilling your enthusiasm and retarding your progress, it thrills you with new inspiration, giving you a fresh impetus on your heavenly way. To this there is no exception, even bloody martyrdom is disrobed of his terrors; so the pilgrim goes shouting to the burning stake. Hence you see that all who refuse to bear the cross of Christ are sinners. Those who bear it faithfully are justified; while the crucifixion which we receive on the cross, sanctifying us wholly, gives us the complete victory over all crosses, so that we carry them no more, but they carry us, every cross having eagle wings, mounting skywardly, and soaring away to glory, while we ride them triumphantly, with song and shouts of victory, till, welcomed by angelic millions, we sweep through the gates of glory.
Mar 8:35 : For whosoever may wish to save his soul, shall lose it; and whosoever may lose his soul, for My sake and that of the gospel, he shall save it. For what shall it profit a man if he may gain the whole world and lose his own soul? or what will a man give in exchange for his soul? In this paragraph our Savior gives psyche, the regular and constant word for soul, four times. The E.V. translates it life in two instances, and soul in two more. I must confess, I see no reason for this change. If our Savior had meant life in verse thirty-five, He certainly would have said zoe.
The very fact that He says psyche all the time, is sufficient reason why we should do likewise. Methinks the translators simply failed to apprehend the deep spiritual meaning of our Lord in this beautiful passage, given literally by Mark and Luke. Jas 1:4; Jas 4:8, speaking of the double-minded man, uses this same word, dipsychos i.e., double- souled applying it to the unsanctified Christian; setting forth the fact that the unregenerate have one evil soul, the sanctified one good soul, and the unsanctified Christian the double soul; i.e., the good soul created by the Holy Ghost in regeneration, and the bad soul inherited from Adam the First, subjugated in conversion, and kept subordinated by grace, but still surviving, and an antagonistical element in the deep interior of the heart, causing much hindrance to duty and many a defeat in spiritual conflict, and a perpetual impediment to our efficiency for God, till eradicated and removed in the second work of grace, in which case you are no longer double-minded, unstable in all your ways, but free as a bird of Paradise, and happy as a lark, soaring into the sky; unincumbered by a solitary impediment, you fight, conquer, sing, and shout your way to heaven. You see from our Saviors deliverances, that all religion is self-denial. The sinner refuses to deny himself of carnal pleasures, and sells out his soul to the devil for a mess of pottage. The unsanctified Christian finds self-denial hard and repellent to the flesh. There is where he flickers, lets go his hold on Jesus, and goes down to bell; while a sanctified man finds all self-denial no longer hard, but easy, and even delightful, so that he enjoys it, and runs after it, finding that every self-denial gives him an elastic bound for glory.
Here our Savior simply assures us that all who save their souls, shall lose them; and those who lose their souls for His sake, shall find them. We come into the world with a bad soul, which we must not only antagonize, but get rid of it altogether, coming to Jesus for a new soul, created in His own image and likeness. Hence the unpopularity of the true religion in all ages, and the paucity of its votaries. It is because the heavenly road is beset with crosses, which Adam the First can not pass, because they were put there to crucify him. Consequently, the carnal clergy, with the devil to help them, have in all ages led the people some other way. Satan has laid earth and hell under contribution, the last six thousand years, to render the way of death pleasant and charming to travelers. He has cut down the mountains, filled up the valleys, macadamized the road, paved it with gold, strewn it with flowers, and enchanted it with the most charming music, thus intermitting neither labor nor expenditure to make the road satisfactory to all, Church members and outsiders. No theology, Churchism, nor priestcraft can ever change the law of discipleship here propounded by the Prince of glory. If you would be a disciple, you must actually lose that evil soul you have had all your life, and take chances to get another; i.e., the man of sin must consent to lie down and die, taking the risk about living again.
The people of this world hold to the maxim, A bird in the hand is worth more than two in the bush. Consequently they hold on to the soul which they have had since their earliest recollection, willing to take all the religion which they can have compatibly with that soul; i.e., they will join the Church, take water baptism, weekly sacraments, work faithfully in the Church machinery, do some very nice parrot talk in the social meetings, pay their dues, attend church, receive official honors, represent the Church in the Conferences, and, with a collegiate education, actually preach the gospel in their way. But to have heavy hands laid on them, nailing them to the cross, to bleed and die like Jesus, taking chances on the resurrection life, is utterly out of the question, and to be rejected contemptuously as the vain hallucination of the holiness cranks, who ought to be run out of the country. Good Lord, shine through us, and enable us to take Thy plain and simple Word, and be Thy true disciples!
Fuente: William Godbey’s Commentary on the New Testament
16:24 {10} Then said Jesus unto his disciples, If any [man] will come after me, let him deny himself, and take up his cross, and follow me.
(10) No men do more harm to themselves, than they that love themselves more than God.
Fuente: Geneva Bible Notes
The cost and reward of discipleship 16:24-27 (cf. Mar 8:34-38; Luk 9:23-26)
Jesus proceeded to clarify the way of discipleship. He had just explained what was involved in messiahship, and now He explained what is involved in discipleship. In view of Jesus’ death, His disciples, as well as He, would have to die to self. However, they could rejoice in the assurance that the kingdom would come eventually. Glory would follow suffering. Interestingly this was one of Peter’s main emphases in his first epistle. He learned this lesson well.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Discipleship would require self-denial in the most fundamental areas of individuality. What Jesus said applies to anyone who really wants to follow Him. The Jews had renounced Jesus, but His disciples must renounce themselves (cf. Mat 10:33; Rom 14:7-9; Rom 15:2-3). The Romans customarily compelled someone condemned to crucifixion to carry at least part of his own cross. This act gave public testimony to his being under and submissive to the rule he had opposed. This was both a punishment and a humiliation. Likewise Jesus’ disciples must publicly declare their submission to the One whom they formerly rebelled against. [Note: Barbieri, p. 59.]
Jesus did not explicitly identify the method of His death until later (Mat 20:19), but the disciples understood at least initially what Jesus meant about the price they would have to pay.
"Death to self is not so much a prerequisite of discipleship to Jesus as a continuing characteristic of it . . ." [Note: Carson, "Matthew," p. 379.]
"(I once met a lady who told me her asthma was the cross she had to bear!)" [Note: Wiersbe, 1:60.]
Asthma, or another similar affliction, is not the type of cross that Jesus had in mind. Self-denial as Jesus taught it does not involve denying oneself things as much as it does denying one’s own authority over his or her life (cf. Mat 4:19; Joh 12:23-26). This is the great challenge. The three verbs in this challenge are significant. The first two, "deny" and "take up," are aorist imperatives indicating a decisive action. The last one, "follow," is a present imperative indicating a continuing action.