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Commentary on Matthew 16 verses 24–28
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, Mat 16:24. 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 14:4.
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, Psa 110:3. 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 befalls 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 (Mat 16:25); 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 20:4. 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 (Mar 10:30); 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 (Mat 16:26). What is a man profited, if he gain the whole world and lose his own soul? tēn psuchēn autou; the same word which is translated his life (Mat 16:25), for the soul is the life, Gen 2:7. 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 13:9. The sinner dies because he will die; hes 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, Mat 16:27. 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, Ti2 2:12.
[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 (Mat 10:18) 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, Ti2 4:6-8.
(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 (Mat 17:1); 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 12:12. 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.
This may be understood in two ways. First thus; if any lover of this present life spares his life, fearing to die, and supposing that his life is ended with this death; he seeking in this way to save his life, shall lose it, estranging it from life eternal. But if any, despising the present life, shall contend for the truth unto death, he shall lose his life as far as this present life is concerned, but forasmuch as he loses it for Christ, he shall the more save it for life eternal. Otherwise thus; if any understand what is true salvation, and desire to obtain it for the salvation of his own life, he by denying himself loses his life as to the enjoyments of the flesh, but saves it by works of piety. He shows by saying. For he that will, that this passage must be connected in sense with that which went before. If then we understand the first, Let him deny himself, of the death of the body, we must take this that follows of death only; but if we understand the first of mortifying the propensities of the flesh, then, to lose his life, signifies to give up carnal pleasures.
We are to follow our Lord by taking up the cross of His passion; and if not in deed, yet in will, hear Him company.
(Hom. lv.) Peter had said, Be it far from thee, Lord, this shall not be unto thee; and had been answered, Get thee behind me, Satan; but the Lord was not satisfied with this rebuke, but over and above desired to show the impropriety of those things which Peter had said, and the fruit of His own passion; whence it is added, Then said Jesus to his disciples, If any man will to come after me, let him deny himself, and take up his cross, and follow me; as much as to say, You say unto me, Be it far from thee; but I say unto you, that not only is it harmful for you to hinder Me from My Passion, but yourself will not be able to be saved unless you suffer and die, and renounce your life always. And note, that He does not speak of it as compulsory, for He does not say, Though ye will not yet must ye suffer this, but, If any man will. By saying this He rather attracted them; for he who leaves his auditor at liberty, attracts him the more; whereas he that uses violence oftentimes hinders him. And He proposes this doctrine, not to His disciples only, but in common to the whole world, saying, If any man will, that is, if woman, if man, if king, if free, if slave; there are three things mentioned; let him deny himself, take up his cross, and follow me.
Otherwise; He that disowns another, whether a brother, or a servant, or whosoever it be, he may see him beaten, or suffering aught else, and neither succours nor befriends him; thus it is he would have us deny our body, and whether it be beaten or afflicted in any other way, not to spare it. For this is to spare. So parents do then most spare their children when they hand them over to tutors, bidding them not to spare them. And that you should not think that this denial of self extends only to words or affronts, he shows to what degree we should deny ourselves, namely, to death the most shameful, even that of the cross; this He signifies when He says, And take up his cross, and follow me.
And because malefactors often suffer grievous things, that you should not suppose that simply to suffer evil is enough, He adds the reason of suffering, when He says, And follow me. For His sake you are to endure all, and to learn His other virtues; for this is to follow Christ aright, to be diligent in the practice of virtues, and to suffer all things for His sake.
And then because this seemed severe, He softens it by showing the abundant rewards of our pains, and the punishment of evil, He that will save his life shall lose it.
Then; when? When Peter said, "Be it far from Thee, this shall not be unto Thee;" and was told, "Get thee behind me, Satan." For He was by no means satisfied with the mere rebuke, but, willing also more abundantly to show both the extravagance of what Peter had said, and the benefit of His passion, He saith, "Thy word to me is, 'Be it far from Thee, this shall not be unto Thee:' but my word to thee is, 'Not only is it hurtful to thee, and destructive, to hinder me and to be displeased at my Passion, but it will be impossible for thee even to be saved, unless thou thyself too be continually prepared for death.'"
Thus, lest they should think His suffering unworthy of Him, not by the former things only, but also by the events that were coming on, He teaches them the gain thereof. Thus in John first, He saith, "Except the corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit;" but here more abundantly working it out, not concerning Himself only doth He bring forward the statement that it is meet to die, but concerning them also. "For so great is the profit thereof, that in your case also unwillingness to die is grievous, but to be ready for it, good."
This however He makes clear by what follows, but for the present He works it out on one side only. And see how He also makes His discourse unexceptionable: not saying at all, "whether you will, or no, you must suffer this," but how? "If any man will come after me." "I force not, I compel not, but each one I make lord of his own choice; wherefore also I say, 'If any man will.' For to good things do I call you, not to things evil, or burdensome; not to punishment and vengeance, that I should have to compel. Nay, the nature of the thing is alone sufficient to attract you."
Now, thus saying, He drew them unto Him the more. For he indeed that uses compulsion often turns men away, but he that leaves the hearer to choose attracts him more. For soothing is a mightier thing than force. Wherefore even He Himself said, "If any man will." "For great," saith He, "are the good things which I give you, and such as for men even to run to them of their own accord. For neither if one were giving gold, and offering a treasure, would he invite with force. And if that invitation be without compulsion, much more this, to the good things in the Heavens. Since if the nature of the thing persuade thee not to run, thou art not worthy to receive it at all, nor if thou shouldest receive it, wilt thou well know what thou hast received."
Wherefore Christ compels not, but urges, sparing us. For since they seemed to be murmuring much, being secretly disturbed at the saying, He saith, "No need of disturbance or of trouble. If ye do not account what I have mentioned to be a cause of innumerable blessings, even when befalling yourselves, I use no force, nor do I compel, but if any be willing to follow, him I call."
Then, because the saying seemed to be vehement, see how He softens it by what follows, and sets down rewards surpassing our toils; and not rewards only, but also the penalties of vice: nay, on these last He dwells more than on those, since not so much His bestowing blessings, as His threat of severities, is wont to bring ordinary men to their senses. See at least how He both begins here from this, and ends in this.
"For whosoever will save his life shall lose it," saith He, "but whosoever shall lose his life for my sake, shall find it."
Now what He saith is like this: "not as unsparing towards you, but rather as exceedingly sparing you, I enjoin these things. For he who spares his child, ruins it; but he who spares it not, preserves." To which effect also a certain wise man said, "If thou beat thy son with a rod, he shall not die, but thou shall deliver his soul from death." And again, "He that refresheth his son, shall bind up his wounds."
This takes place in the camp also. For if the general, sparing the soldiers, commands them to remain within the place always, he will destroy with them the inhabitants too.
"In order then that this may not happen in your case also," saith He, "ye must be arrayed against continual death. For now too a grievous war is about to be kindled. Sit not therefore within, but go forth and fight; and shouldest thou fall in thy post, then hast thou obtained life." For if in the visible wars he that in his post meets slaughter, is both more distinguished than the rest, and more invincible, and more formidable to the enemy; although we know that after death the king, in behalf of whom he takes his station, is not able to raise him up again: much more in these wars, when there are such hopes of resurrection besides, will he who exposes his own life unto death, find it; in one sense, because he will not be quickly taken; in a second, because even though he fall, God will lead his life on to a higher life.
Peter was for twenty-four years Bishop of the Church of Rome. We cannot doubt that, amongst other things necessary for the instruction of the church, he himself delivered to them the treasury of the sacred books, which, no doubt, had even then begun to be read under his presidency and teaching.
(Vers. 24 seqq.) Then Jesus said to his disciples: If anyone wants to come after me, let him deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for my sake will find it. For what does it profit a man if he gains the whole world but loses his own soul? Whoever puts off the old man with his works (Colossians 3), denies himself, saying: Now I live, but Christ lives in me (Galatians 2:20): and he takes up his cross and is crucified to the world. But the one to whom the world was crucified follows the crucified Lord.
But what exchange will a man give for his soul? For Israel, Egypt and Ethiopia are given in exchange, and Syene (Isaiah XLIII, 3, 4): for the human soul, that alone is the retribution, which the Psalmist sings: What shall I render to the Lord for all that He has rendered to me? I will take the cup of salvation, and will invoke the name of the Lord (Psalm CXV, 3).
Otherwise; He takes up his cross who is crucified to the world; and he to whom the world is crucified, follows his crucified Lord.
Evagrius said, ‘To go against self is the beginning of salvation.’
For he that will save his life shall lose it; and he that shall lose his life for my sake shall find it. Thus it is said to the faithful: He that will save his life shall lose it; and he that shall lose his life for my sake shall save it. As if it were said to the farmer: If you keep your grain, you lose it; if you sow it, you renew it. For who does not know that when grain is cast as seed, it perishes from sight, it fails in the earth? But from where it rots in the dust, from there it springs up green in renewal. Because indeed the holy Church has one time of persecution and another of peace, our Redeemer distinguishes these very times in his precepts. For in time of persecution life must be laid down, but in time of peace those earthly desires that can more readily dominate must be broken.
(Hom. in Ev. xxxii. 2.) For unless a man departs from himself, he does not draw near to Him who is above him. But if we leave ourselves, whither shall we go out of ourselves? Or if we have forsaken ourselves, who is it then that goes? Indeed, we are one thing when fallen by sin, another thing as we were made by nature. It is therefore then that we leave and deny ourselves, when we avoid that which we were of old, and strive towards that to which we are called in newness.
(in Ezech. Hom. i. 10.) He denies himself whosoever is changed for the better, and begins to be what he was not, and ceases to be what he was.
(Mor. xxxiii. 6.) He also denies himself, who having trode under foot the risings of pride, shows himself in the eyes of God to be estranged from himself.
(Hom. in Ev. xxxii. 3.) There are two ways of taking our cross; when the body is afflicted by abstinence, or when the heart is pained by compassion for another. Forasmuch as our very virtues are beset with faults, we must declare that vainglory sometimes attends abstinence of flesh, for the emaciated body and pale countenance betray this high virtue to the praise of the world. Compassion again is sometimes attended by a false affection, which is hereby led to be consenting unto sin; to shut out these, He adds, and follow me.
He exhorts us to confess Christ even at the cost of a martyr’s death. For he who denies Christ, finds his life in the present, that is, he saves his own life, but he also loses it later. But he who confesses Christ as a martyr, loses his life, but for Christ’s sake, and so he "shall find it" incorrupt and eternal.
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SUMMARY
Matthew 16:25 presents a profound and counter-intuitive paradox from Jesus, immediately following His revelation of impending suffering and Peter's misguided rebuke. This verse encapsulates a foundational principle of authentic discipleship: true life is not found in self-preservation or worldly gain, but paradoxically, in the radical act of surrendering one's self and earthly ambitions for Christ's sake, thereby gaining eternal and abundant life.
CONTEXT
Literary Context: This declaration is nestled within a pivotal section of Matthew's Gospel, marking a significant turning point in Jesus' ministry. It immediately follows Peter's confession of Jesus as the Christ (Matthew 16:16), which is swiftly followed by Jesus' first explicit prediction of His suffering, death, and resurrection in Jerusalem (Matthew 16:21). Peter, unable to reconcile this suffering Messiah with his messianic expectations, rebukes Jesus, prompting Jesus' sharp retort, "Get behind me, Satan!" (Matthew 16:23). In the very next verse, Jesus extends the call to His disciples and the surrounding crowds, inviting them to "deny themselves and take up their cross and follow me" (Matthew 16:24). Matthew 16:25 then serves as the profound theological rationale and consequence of this call to radical self-denial and cross-bearing, explaining why such a path is necessary and what its ultimate outcome will be. The entire passage underscores the stark contrast between worldly wisdom and divine wisdom regarding the nature of the Messiah and the cost of following Him.
Historical & Cultural Context: In first-century Judea, under Roman occupation, Jewish messianic expectations largely centered on a conquering king who would liberate Israel from foreign rule and establish an earthly kingdom. The idea of a suffering Messiah, let alone one who would call His followers to suffer and die, was utterly antithetical to these deeply ingrained hopes. The concept of "losing one's life" would have resonated with the very real threat of persecution and martyrdom faced by early Christians, but also with the broader societal pressures to conform to Roman or Jewish religious norms. The Roman Empire valued honor, power, and self-preservation, while Jewish society often prioritized communal identity and adherence to the Law. Jesus' teaching directly challenged both, advocating a radical reorientation of values that prioritized God's kingdom above all earthly concerns, including one's own physical safety or social standing. This was a revolutionary call in a world where self-interest and survival were paramount.
Key Themes: Matthew 16:25 profoundly contributes to several overarching themes in Matthew's Gospel and the broader New Testament. Firstly, it highlights The Paradox of True Life, asserting that genuine existence and fulfillment are found not in clinging to worldly security or self-centered desires, but in surrendering them for Christ's sake. This counter-intuitive truth permeates Jesus' teaching, as seen in the Sermon on the Mount where the meek inherit the earth and those who mourn are blessed (Matthew 5:3-12). Secondly, it defines the essence of Radical Discipleship and Self-Denial. Following Jesus is not merely intellectual assent but a transformative commitment that demands prioritizing Christ above all else, including one's own life, security, and worldly ambitions. This theme is further elaborated in passages like Luke 14:26-27, where Jesus speaks of hating one's family by comparison to the love for Him. Finally, the verse emphasizes an Eternal Perspective, contrasting the fleeting nature of earthly life with the enduring reality of spiritual and eternal life. The "life" one loses for Christ's sake is temporal, while the "life" one finds is the abundant and eternal life that Jesus promises (John 10:10).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 16:25 is rich in Paradox, a central literary device that presents a seemingly contradictory statement that nonetheless contains a deeper truth. The very idea that one must "lose" life to "find" it directly challenges conventional wisdom and highlights the radical nature of Jesus' teachings. This paradox is further amplified by Antithesis, the juxtaposition of contrasting ideas ("save" vs. "lose," "lose" vs. "find") in a balanced structure, emphasizing the stark choice and its opposing outcomes. The repetition of "life" (Anaphora and Polyptoton if considering the different forms of the word) underscores the central focus of the teaching, while the direct, declarative statement carries the weight of a divine pronouncement, demanding a decisive response from the hearers. The verse functions as a Chiasm (ABBA structure: save-lose, lose-find), where the central concept of "life" is framed by the opposing actions, drawing attention to the transformative nature of the choice.
THEOLOGICAL AND THEMATIC CONNECTIONS
This profound statement from Jesus resonates throughout biblical theology, underscoring the radical demands of the Kingdom of God and the nature of true spiritual life. It reveals that God's economy often operates in ways contrary to human logic, where humility precedes exaltation, weakness leads to strength, and death gives way to life. This principle is not merely about martyrdom, but a daily dying to self, crucifying the flesh with its passions and desires, and living by the Spirit. It speaks to the core of sanctification, where the believer progressively surrenders their will, ambitions, and comfort to the Lordship of Christ, trusting that in this surrender, they paradoxically gain true freedom and purpose. This "loss" is not a deprivation but an exchange of the temporal for the eternal, the self-centered for the Christ-centered, leading to a life of genuine abundance and eternal significance in union with God.
REFLECTION AND APPLICATION
Matthew 16:25 serves as a perennial challenge to every follower of Christ, urging a profound re-evaluation of priorities in a world that constantly encourages self-preservation, personal comfort, and the accumulation of worldly success. To "save one's life" in a contemporary context might mean prioritizing career advancement over spiritual growth, personal convenience over sacrificial service, or social acceptance over courageous witness. Jesus' words compel us to recognize that such choices, while seemingly rational or beneficial in the short term, ultimately lead to a spiritual impoverishment—a loss of true purpose, joy, and eternal reward. Conversely, "losing one's life for my sake" means a daily, intentional surrender of our will, desires, and even our very identity to Christ. This could manifest as choosing obedience to God's Word despite personal cost, serving the marginalized when it's inconvenient, speaking truth when it's unpopular, or forgiving those who have wronged us. It is a call to align our lives not with the fleeting values of this world, but with the eternal values of God's Kingdom, trusting that in giving ourselves away for Christ, we truly discover the abundant and meaningful life He intended all along.
Questions for Reflection
FAQ
Does "lose his life" in Matthew 16:25 primarily refer to physical martyrdom?
Answer: While the phrase "lose his life" certainly encompasses the possibility of physical martyrdom, especially in contexts of severe persecution, its primary meaning in Matthew 16:25 is broader and more profound. The Greek word psychē (life/soul) refers to the inner self, the essence of one's being, including one's desires, will, and ambitions. Therefore, "losing one's life" for Christ's sake primarily signifies a radical act of self-denial and surrender of one's self-centered will to the will of God. It means dying to one's own desires, ambitions, and comforts daily, choosing to live for Christ and His Kingdom above all else. This spiritual "death" to self is a prerequisite for experiencing true, abundant, and eternal life in Christ, as seen in passages like Romans 6:11 and Galatians 2:20.
CHRIST-CENTERED FULFILLMENT
Matthew 16:25 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ Himself. He is the supreme example of one who "lost His life" to "find it," not for His own sake, but for the salvation of humanity. Jesus, though God, did not cling to His divine prerogatives but "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). He willingly surrendered His earthly life, enduring the cross, despising its shame, for the joy that was set before Him (Hebrews 12:2). His death on the cross was the ultimate act of "losing His life for our sake," a perfect sacrifice that took away the sin of the world (John 1:29). In this profound "loss," He paradoxically "found" not only His own resurrection and exaltation to the highest place (Philippians 2:9-11), but also secured eternal life and spiritual abundance for all who believe in Him. Thus, Jesus embodies the very principle He teaches, demonstrating that true life, both for God and for humanity, is found through sacrificial love and complete surrender to the Father's will, leading to glorious resurrection and everlasting communion.