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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 16:24–28. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Nine Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
As much as to say; The Son of Man is now come, but not in glory; for He ought not to have been ordained in His glory to bear our sins; but then He shall come in His glory, when He shall first have made ready His disciples, being made as they are, that He might make them as He is Himself, in the likeness of His glory.
Morally; To those who are nearly brought to the faith, the Word of God wears the form of a servant; but to those that are perfect, He comes in the glory of the Father. His angels are the words of the Prophets, which it is not possible to comprehend spiritually, until the word of Christ has been first spiritually comprehended, and then will their words be seen in like majesty with His. Then will He give of His own glory to every man according to his deeds; for the better each man is in his deeds, so much the more spiritually does he understand Christ and His Prophets.
For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.
Because He had said, Whoso will save, shall lose, and whoso will lose shall save, opposing saving to losing, that none should hence conclude that there was any equality between the losing on one side, and the saving on the other, He adds, What does it profit a man, if he shall gain the whole world, but suffer the loss of his soul? As though He had said, Say not that he who escapes the dangers which threaten him for Christ's sake, saves his soul, that is, his temporal life; but add to his temporal life the whole world, and what of all these things will profit a man if his soul perishes for ever? Suppose you should see all your servants in joy, and yourself placed in the greatest evils, what profit would you reap from being their master? Think over this within your own soul, when by the indulgence of the flesh that soul looks for its own destruction,
But if you should reign over the whole world, you would not be able to buy your soul; whence it follows, Or what shall a man give in exchange for his soul? As much as to say, if you lose goods, you may have it in your power to give other goods to recover them; but if you lose your soul, you can neither give another soul, nor any thing else in ransom for it. And what marvel is it if this happen in the soul, when we see the same happen in the body; for if you should surround a body afflicted with an incurable disease with ten thousand diadems, they would not heal it.
He said not in such glory as is that of the Father, that you might not suppose a difference of glory, but He says, The glory of the Father, that it might be shown to be the same glory. But if the glory is one, it is evident that the substance is one. What then fearest thou, Peter, hearing of death? For then shalt thou see Me in glory. But if I be in glory, so also shall ye be. But in making mention of His glory, He mingleth therewith things terrible, bringing forward the judgment, as it follows, And then shall he render to each man according to his works.
This He said to call to their minds not only the punishment of sinners, but the prizes and crowns of the righteous.
(Hom. lvi.) Willing to show what is that glory in which He shall come hereafter, He revealed it to them in this present life, so far as it was possible for them to receive it, that they might not have sorrow in their Lord's death.
Therefore He does not reveal the names of those who should ascend into the mount, because the rest would be very desirous to accompany them whither they might look upon the pattern of His glory, and would be grieved as though they were passed over.
And He indeed spake it, in part to refresh the good, but I ever shudder at hearing it, for I am not of them that are crowned, and I suppose that others also share with us in our fear and anxiety. For whom is this saying not enough to startle, when he hath entered into his own conscience; and to make him shudder, and convince him that we have need of sackcloth, and of prolonged fasting, more than the people of the Ninevites? For not for an overthrow of a city, and the common end, are we concerned, but for eternal punishment, and the fire that is never quenched.
Wherefore also I praise and admire the monks that have occupied the desert places, as for the rest, so for this saying. For they after having made their dinners, or rather after supper (for dinner they know not at any time, because they know that the present time is one of mourning and fasting); after supper then, in saying certain hymns of thanksgiving unto God, they make mention of this expression also. And if ye would hear the very hymns themselves, that ye too may say them continually, I will rehearse to you the whole of that sacred song. The words of it then stand as follows: "Blessed God, who feedest me from my youth up, who givest food to all flesh; fill our hearts with joy and gladness, that always having all sufficiency we may abound unto every good work in Christ Jesus our Lord; with whom be unto Thee glory, honor and might, with the Holy Spirit, forever. Amen. Glory to Thee, O Lord, glory to Thee, O Holy One, glory to Thee. O King, that Thou hast given us meat to make us glad. Fill us with the Holy Ghost, that we may be found well-pleasing before Thee, not being ashamed, when Thou renderest to every man according to his works."
Now this hymn is in all parts worthy of admiration, but especially the above ending of it. That is, because meals and food are wont to dissipate and weigh down, they put this saying as a kind of bridle upon the soul, at the time of indulgence reminding it of the time of judgment.
Having alarmed them therefore hereby, He comforts them also by His good things.
"For the Son of Man shall come," saith He, "in the glory of His Father with His holy angels, and then He shall reward every man according to his works."
Seest thou how the glory of the Father and of the Son is all one? But if the glory be one, it is quite evident that the substance also is one. For if in one substance there be a difference of glory ("for there is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory;" although the substance be one), how may the substance of those differ, whereof the glory is one? For He said not at all, "In glory such as the Father's," whereby thou mightest suppose again some variation; but implying entire perfection, "In that same glory," saith He, "will He come;" for it to be deemed one and the same.
"Now, why fear, O Peter" (so He speaks), "on being told of death? Why, then shalt thou see me in the glory of the Father. And if I am in glory, so are ye; your interests are no wise limited to the present life, but another sort of portion will take you up, a better one." Nevertheless, when He had spoken of the good things, He stayed not at this, but mingled the fearful things also, bringing forward that judgment-seat, and the inexorable account, and the inflexible sentence, and the judgment that cannot be deceived.
He suffered not however His discourse to appear only dismal, but tempered it also with good hopes. For neither did He say, "then shall He punish them that sinned," but, "He shall reward every man according to his doings." And this He said, reminding not only the sinners of punishment, but also them that have done well of prizes and crowns.
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.
(Verse 27) For the Son of Man is coming in the glory of His Father with His angels, and then He will repay each according to his deeds. Peter, scandalized by the preaching of the Lord's death, was rebuked by the Lord's sentence. The disciples were provoked to deny themselves, take up their cross, and follow their teacher with a willing heart. The great terror of the listeners, and the ability of the chief apostle to instill fear in others, led to sadness followed by joy, and he said: The Son of Man is coming in the glory of His Father with His angels. Fear death, listen to the glory of the triumphant. Fear the cross, listen to the ministries of the angels. And then, it is said, he will repay each according to his works (Rom. X, 12). There is no distinction between Jew and Gentile, man and woman, poor and rich, where not persons, but works are considered.
Having thus called upon His disciples to deny themselves and take up their cross, the hearers were filled with great terror, therefore these severe tidings are followed by more joyful; For the Son of Man shall come in the glory of his Father with the holy Angels. Dost thou fear death? Hear the glory of the triumph. Dost thou dread the cross? Hear the attendance of the Angels.
For there is no difference of Jew or Gentile, man or woman, poor or rich, whore not persons but works are accepted.
But the secret thought of the Apostles might have suffered an offence of this sort; The killings and deaths you speak of as to be now, but the promise of your coming in glory is put off to a long distant time. He that knows secret things therefore, seeing that they might object this, requites a present fear with a present reward, saying, Verily I say unto you, There be some of those standing here that shall not taste death until the Son of Man come in his kingdom.
What is here said, therefore, was fulfilled in the three disciples to whom the Lord, when transfigured in the mount, showed the joys of the eternal inheritance; (vid. Bed. in Luc. 9:27.) these saw Him coming in His kingdom, that is, shining in His effulgent radiance, in which, after the judgment passed, He shall be beheld by all the saints.
(Hom. in Ev. xxxii. 4.) Or the connection may be thus; The Holy Church has a period of persecution, and a period of peace; and our Redeemer accordingly distinguishes between these periods in His commands; in time of persecution the life is to be laid down; but in time of peace, those earthly lusts which might gain too great power over us are to be broken through; whence He says, What does it profit a man?
(ubi sup.) Or, by the kingdom of God is meant the present Church, and because some of His disciples were to live so long in the body as to behold the Church of God built up and raised against the glory of this world, this comfortable promise is given them, There be some of them standing here.
Often moreover we overcome greed, but there still remains this obstacle: that we hold to the ways of righteousness with too little guardianship of perfection. For often we despise all things that are passing away, yet we are still hindered by the custom of human respect, so that we are not yet able to express in voice the righteousness we preserve in mind; and we neglect the face of God in defense of justice as much as we fear human faces against justice. But to this wound also an appropriate remedy is added when the Lord says: He who shall be ashamed of me and of my words, of him shall the Son of man be ashamed when he shall come in his majesty, and that of the Father, and of the holy angels.
But behold, now people say to themselves: We no longer are ashamed of the Lord and His words, because we profess Him with open voice. To these I respond that in this Christian people there are some who confess Christ for the reason that they see everyone else is Christian. For if the name of Christ were not in such great glory today, the holy Church would not have so many who profess Christ. Therefore the voice of profession is not sufficient as proof of faith, when the profession of the generality defends it from shame. Yet there is a way for each person to examine himself, to prove himself truly in the confession of Christ: whether he is no longer ashamed of His name, whether with full strength of mind he has subdued human shame. Certainly in a time of persecution the faithful could be ashamed of being stripped of their possessions, cast down from positions of dignity, afflicted with beatings. But in a time of peace, because these things are absent from our persecutions, there is another way in which we are shown to ourselves. We often fear being despised by our neighbors, we disdain to tolerate verbal injuries; if perhaps a quarrel arises with a neighbor, we are ashamed to make satisfaction first. For the carnal heart, while it seeks the glory of this life, rejects humility. And very often the very person who is angry desires to be reconciled with the one who disagrees with him, but is ashamed to go first to make satisfaction. Let us consider the deeds of the Truth, that we may see where the actions of our depravity lie. For if we are members of the supreme Head, we ought to imitate Him to whom we are joined. For what does Paul, that outstanding preacher, say as an example for our instruction? We are ambassadors for Christ, as though God were exhorting through us; we beseech you for Christ's sake, be reconciled to God. Behold, by sinning we have created discord between ourselves and God, and yet God first sent His ambassadors to us, so that we ourselves who sinned might come to peace with God when asked. Therefore let human pride be ashamed, let anyone be confounded who does not first make satisfaction to his neighbor, when after our fault, so that we might be reconciled to Him, God Himself who was offended beseeches us through intervening ambassadors.
(e Bed. in Luc. 9.) It is of the saints He speaks as tasting death, by whom the death of the body is tasted just as it were sipping, while the life of the soul is, held fast in possession.
Let us suppose, He says, that you have gained the whole world: what profit is it if your body prospers while your soul suffers ill? That would be as if the lady of the house dressed in tattered rags, while her maidservants were gorgeously arrayed. For in the age to come a man can give nothing in exchange for his soul. Here one can give tears, sighs, and alms, but there, nothing. For it is a Judge who takes no bribes that will receive us, and He judges each one according to his deeds. But He is also awesome and dreadful, and comes in His glory with His angels, not in lowly form.
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Summary
Matthew 16:27 presents a foundational declaration from Jesus regarding His future return in divine splendor and authority. This verse unveils the certainty of the Son of Man's second coming, accompanied by the Father's glory and a host of angels, establishing His role as the righteous Judge who will justly recompense every individual according to their deeds. It serves as a powerful theological anchor, providing both profound hope for the faithful and a sober warning for all humanity concerning ultimate accountability before Christ.
Context
Literary Context
This profound statement by Jesus immediately follows Peter's pivotal confession of Him as "the Christ, the Son of the living God" (Matthew 16:16). Following this revelation, Jesus begins to teach His disciples about His impending suffering, death, and resurrection (Matthew 16:21). Peter's subsequent rebuke of Jesus, and Jesus' sharp response ("Get thee behind me, Satan!") (Matthew 16:23), sets the stage for Jesus' call to radical discipleship. He then outlines the demanding nature of following Him, emphasizing self-denial and cross-bearing (Matthew 16:24). The rhetorical question, "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?" (Matthew 16:26), directly precedes and provides the urgent "why" for the coming judgment described in verse 27. This sequence underscores that present choices, particularly regarding allegiance to Christ, have eternal ramifications, culminating in a future divine reckoning.
Historical & Cultural Context
The concept of a coming judgment and the arrival of a divine figure to establish justice was deeply embedded in Jewish eschatological expectations. The title "Son of Man" (Aramaic: bar enash) would have immediately evoked the prophetic vision of Daniel 7:13-14, where "one like the Son of Man" comes with the clouds of heaven to receive everlasting dominion, glory, and a kingdom. This figure is clearly divine and exercises ultimate authority. While some Jewish traditions anticipated a messianic kingdom on earth, Jesus here expands this expectation to include a universal judgment where all will face accountability. The presence of "angels" further aligns with Old Testament portrayals of divine appearances and judgment (e.g., Deuteronomy 33:2, Psalm 68:17). The Roman world, too, understood concepts of reward and punishment based on one's allegiance and service to the emperor, providing a relatable framework for Jesus' audience, though His judgment would be infinitely more profound and universal.
Key Themes
Matthew 16:27 powerfully contributes to several overarching themes within the Gospels and broader biblical theology. Firstly, it emphatically establishes the Second Coming of Christ (Parousia), portraying a future, visible, and majestic return of Jesus in stark contrast to His humble first advent. This event is central to Christian hope and doctrine, marking the consummation of God's redemptive plan. Secondly, the phrase "in the glory of his Father with his angels" highlights Jesus' Divine Glory and Supreme Authority. It signifies His full divine power and majesty, asserting His equality with the Father and His rightful position as the ultimate sovereign. This theme resonates with other passages describing His future reign, such as Matthew 25:31. Thirdly, the promise "then he shall reward every man according to his works" introduces the theme of Universal Judgment and Divine Justice. This is not a declaration of salvation by works, but rather an affirmation that all actions, whether good or evil, will be brought into account before God. It underscores the principle that human lives are not lived in a vacuum but have eternal consequences, aligning with the broader biblical emphasis on accountability seen in passages like Romans 2:6 and Revelation 22:12.
Exposition and Analysis
Key Word Analysis
From the provided Strong's data, this refers to a "human being." In the phrase "Son of man," it emphasizes Jesus' true humanity, His identification with mankind, and His earthly existence. However, when combined with "Son of," it simultaneously points to a unique, divinely appointed figure, drawing on the prophetic imagery of Daniel 7:13-14, where "one like a son of man" comes with clouds to receive eternal dominion, thus highlighting His dual nature as both human and divine Messiah-Judge.
This term, derived from the base of dokéō (to seem, to think), signifies "glory (as very apparent), in a wide application (literal or figurative, objective or subjective):--dignity, glory(-ious), honour, praise, worship." Here, it describes the visible, awe-inspiring splendor, majesty, and divine radiance that will accompany Jesus' return. It speaks to the inherent greatness and power of God, indicating that Jesus will return not as a humble servant but as the King of kings, manifesting the very essence of God's presence.
This word, meaning "to give away, i.e. up, over, back, etc. (in various applications):--deliver (again), give (again), (re-)pay(-ment be made), perform, recompense, render, requite, restore, reward, sell, yield," denotes a just and appropriate recompense. It implies a precise and equitable return for actions, whether positive or negative. In this context, it underscores the certainty of divine justice, where every individual will receive what is due based on their life's "works."
Verse Breakdown
"For the Son of man shall come"
This opening clause serves as the compelling reason ("For") for the preceding call to radical discipleship and the warning about losing one's soul. "The Son of man" is Jesus' most frequent self-designation, emphasizing His unique identity as the divinely appointed Messiah and Judge, drawing on the prophetic vision of Daniel 7. The phrase "shall come" uses the Greek méllō (to intend, be about to be) and érchomai (to come), indicating a certain and imminent future event – His second advent. This coming will be personal, visible, and decisive, marking a pivotal moment in redemptive history.
"in the glory of his Father with his angels"
This clause describes the manner and entourage of Jesus' return. Unlike His first coming in humility, His second coming will be "in the glory of his Father," signifying a display of divine majesty, power, and radiance that is inherent to God the Father. This underscores Jesus' co-equality and shared divine essence with the Father. The presence "with his angels" further emphasizes His supreme authority and the solemnity of the event. Angels serve as divine attendants and agents of judgment, highlighting the cosmic significance and overwhelming power accompanying the Son of Man.
"and then he shall reward every man according to his works."
This final clause declares the purpose and outcome of His glorious return: universal judgment and recompense. "Then" (Greek tóte) indicates a direct consequence of His coming. "He shall reward" (Greek apodídōmi) conveys a just and equitable repayment. The phrase "every man" (Greek hékastos) signifies the universality of this judgment – no one will be exempt. The basis of this recompense is "according to his works" (Greek prâxis), referring to the totality of one's actions, deeds, and conduct in life. This does not imply salvation by works, but rather that works serve as evidence of one's true spiritual state and will be justly evaluated, leading to either reward for faithfulness or condemnation for unbelief and unrighteousness.
Literary Devices
Matthew 16:27 employs several potent literary devices to convey its profound message. Prophecy/Foreshadowing is central, as Jesus is predicting a future event—His glorious second coming and the subsequent judgment. This prophetic declaration serves to both warn and encourage His disciples. The verse is rich in Imagery, particularly with "the glory of his Father" and "his angels." These images evoke a sense of awe, majesty, and divine power, painting a vivid picture of a cosmic, undeniable event, far removed from Jesus' humble earthly ministry. There is also a clear Contrast implied between Jesus' first coming (as a humble servant, suffering and dying) and His second coming (as a glorious King and Judge). This contrast highlights the full scope of His identity and mission. Furthermore, the phrase "reward every man according to his works" functions as a Principle of Divine Justice, encapsulating a fundamental truth about God's character and His interaction with humanity.
Theological and Thematic Connections
Matthew 16:27 stands as a cornerstone of Christian eschatology, affirming the certainty of Christ's visible and glorious return. Theologically, it underscores the absolute sovereignty of Jesus Christ, who, as the Son of Man, possesses the inherent authority to judge all humanity. This judgment is not arbitrary but perfectly just, based on the principle of recompense for "works." This concept harmonizes with the broader biblical teaching that while salvation is by grace through faith, true faith inevitably manifests in righteous living. Our works, therefore, are not the means of salvation but the evidence of a transformed heart and the basis for eternal rewards or condemnation. This verse motivates believers to live lives of faithful obedience and service, knowing that their labor in the Lord is not in vain, and simultaneously serves as a solemn warning to those who reject Christ, emphasizing the inescapable reality of divine accountability.
Reflection and Application
Matthew 16:27 calls believers to live with an unwavering eternal perspective, shaping our present choices by the certainty of Christ's future return and righteous judgment. Knowing that Jesus will come in the glory of His Father to reward every person according to their works should profoundly impact our daily lives. It encourages a life of intentional discipleship, where self-denial and cross-bearing are not merely abstract ideals but tangible expressions of our devotion, knowing that our sacrifices and service for the Kingdom will be acknowledged and honored by the righteous Judge. This verse serves as a powerful antidote to complacency, reminding us that every thought, word, and deed carries eternal weight. It compels us to examine our motivations, pursue holiness, and faithfully steward the gifts and opportunities God has entrusted to us. For those who have not yet surrendered to Christ, it is a sober and urgent call to repentance and faith, for the day of reckoning is sure. Ultimately, it offers immense hope and assurance to the faithful, knowing that their perseverance in Christ will culminate in a glorious reward from their returning Lord.
Questions for Reflection
FAQ
Does "reward every man according to his works" mean salvation by works?
No, this verse does not teach salvation by works. The Bible consistently teaches that salvation is a free gift of God's grace, received through faith in Jesus Christ, not by human effort or merit (Ephesians 2:8-9). Rather, "works" in this context refer to the outward manifestations and fruit of one's inner spiritual state. For believers, these works are evidence of genuine faith and obedience, and they will be rewarded for their faithfulness and service to God's kingdom (1 Corinthians 3:12-15). For unbelievers, their works will serve as the basis for their condemnation, demonstrating their rejection of God and His righteousness (Romans 2:6-8). So, works are the evidence and basis for judgment/reward, not the means of salvation.
What is the "glory of his Father" that Jesus will come in?
The "glory of his Father" refers to the visible manifestation of God's divine majesty, power, and splendor. When Jesus returns, He will not come in humility as He did at His first advent, but with the full, unveiled radiance and authority that belongs to God Himself. This glory is often associated with the Shekinah glory of the Old Testament, the visible presence of God among His people (e.g., Exodus 40:34-35). It signifies His inherent divinity and His rightful position as the sovereign King and Judge of the universe. This display of glory will be unmistakable and undeniable, leaving no doubt about His identity and power (Revelation 1:7).
Christ-Centered Fulfillment
Matthew 16:27 finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Himself. As the "Son of Man," a title Jesus frequently used, He simultaneously asserts His true humanity and His unique, divinely appointed role as the Messiah-Judge, a figure prophesied in Daniel 7:13-14. His first coming was in humility, to suffer and die as the atoning sacrifice for sin, fulfilling passages like Isaiah 53. However, His future coming "in the glory of his Father with his angels" reveals the full scope of His divine nature and sovereign authority. This glorious return is the consummation of His redemptive work, where He will establish His eternal kingdom and bring all things under His dominion (Philippians 2:9-11). As the resurrected Lord, He has been given "all authority in heaven and on earth" (Matthew 28:18), and this verse underscores His exercise of that authority as the righteous Judge. His judgment, though terrifying for the unrepentant, is also the ultimate vindication for His faithful followers, who will receive their rewards from the very One who purchased their salvation with His blood (Revelation 22:12). Thus, the return of the Son of Man is the grand culmination of God's plan, bringing both justice and the full realization of the new heavens and new earth, all centered on the triumphant Christ.