Matteo 16:24 Commento

None of Christ's miracles are recorded in this chapter, but four of his discourses. Here is, I. A conference with the Pharisees, who challenged him to show them a sign from heaven (Mat 16:1-4). II. Another with his disciples about the leaven of the Pharisees (Mat 16:5-12). III. Another with them concerning himself, as the Christ, and concerning his church built upon him (Mat 16:13-20). IV. Another concerning his sufferings for them, and theirs for him (Mat 16:21-28). And all these are written for our learning.

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.

The Pharisees also with the Sadducees came, &c. Not from Jerusalem, as in Mat 15:1 but from the neighbouring places: these were Galilean Sadducees and Pharisees, of whom mention is made in the Misna (w); "says , "a Galilean Sadducee", (i.e. one that was of the land of Galilee, as Bartenora on the place observes,) I complain of you Pharisees, because ye write the name of a ruler with the name of Moses, in a divorce; say the Pharisees, we complain of you Galilean Sadducees, that you write the name of a ruler with the name of God, in the same leaf:'' but though these two sects could not agree in this, and in many other things, yet they could unite against Christ, to whom they bore an implacable hatred. And tempting, desired him that he would show them a sign from heaven: they came with no sincere view to be taught by him, or learn anything from him; but if they could, to ensnare him, and get an opportunity of exposing him to the people; and therefore pretending dissatisfaction with the miracles he wrought on the earth, they ask of him to produce a sign from heaven, of his coming from thence, of his being the Son of God, and the true Messiah. They wanted some such sign, as the standing still of the sun and moon, in the times of Joshua; and as raining manna, in the times of Moses; or some such appearances of thunder and lightning, as at the giving of the law. The appearance of the rainbow, in a very extraordinary manner, is looked upon by the Jews as a sign of the Messiah's coming (x). "Says a certain Jew, when my father departed out of the world, he said thus to me; do not look for the Messiah until thou seest the bow in the world, adorned with light colours, and the world enlightened by it; then look for the Messiah, as it is written, Gen 9:16.'' Some very unusual and uncommon sight in the heavens, was what these men asked of Christ in proof of his mission from God. (w) Yadaim, c. 4. sect. 8. (x) Zohar in Gen. fol. 53. 2.

For whosoever will save his life,.... Whoever is desirous of preserving himself from troubles, reproaches, persecutions, and death; and takes such a method to do it, as by forsaking Christ, denying his Gospel, and dropping his profession of it; and by so doing, curries favour with men, in order to procure to himself worldly emoluments, honour, peace, pleasure, and life, shall lose it; he will expose himself to the wrath of God, to everlasting punishment, the destruction of soul and body in hell, which is the second death, and will be his portion: and whosoever will lose his life for my sake: that is, is willing to forego all the pleasures and comforts of life, and be subject to poverty and distress, and to lay down life itself, for the sake of Christ and the Gospel, rather than deny him, and part with truth, shall find it; in the other world, to great advantage; he shall enjoy an immortal and eternal life, free from all uneasiness and affliction, and full of endless joys and pleasures.

If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross.

Observe, then, the difference between a heathen and a Christian in their death: if you have to lay down your life for God, as the Comforter counsels, it is not in gentle fevers and on soft beds, but in the sharp pains of martyrdom: you must take up the cross and bear it after your Master, as He has Himself instructed you. The sole key to unlock Paradise is your own life's blood.

Yet the words in which Peter and those in which Satan are rebuked, are not, as is commonly thought, the same; to Peter it is said, Get thee behind me, Satan; that is, follow me, thou that art contrary to my will; to the Devil it is said, Go thy way, Satan, understanding not 'behind me,' but 'into everlasting fire.' He said therefore to Peter, Get thee behind me, as to one who through ignorance was ceasing to walk after Christ. And He called him Satan, as one, who through ignorance had somewhat contrary to God. But he is blessed to whom Christ turns, even though He turn in order to rebuke him. But why said He to Peter, Thou art an offence unto me, (Ps. 119:165.) when in the Psalm it is said, Great peace have they that love thy law, and there is no offence to them? It must be answered, that not only is Jesus not offended, but neither is any man who is perfect in the love of God; and yet he who does or speaks any thing of the nature of an offence, may be an offence even to one who is incapable of being offended. Or he may hold every disciple that sinneth as an offence, as Paul speaks, Who is offended, and I burn not?. (2 Cor. 11:29.) But though a man may seem to keep from sin, yet if he does not believe in the cross of Christ, he cannot be said to be crucified with Christ; whence it follows, And take up his cross.

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.

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."

And though he seem to have spoken but one single thing, yet His sayings are three, "Let him renounce himself," and "Let him bear his cross," and "Let him follow me;" and two of them are joined together, but the one is put by itself. But let us see first what it can be to deny one's self. Let us learn first what it is to deny another, and then we shall know what it may be to deny one's self. What then is it to deny another? He that is denying another,-for example, either brother, or servant, or whom you will,-should he see him either beaten, or bound, or led to execution, or whatever he may suffer, stands not by him, doth not help him, is not moved, feels nothing for him, as being once for all alienated from him. Thus then He will have us disregard our own body, so that whether men scourge, or banish, or burn, or whatever they do, we may not spare it. For this is to spare it. Since fathers too then spare their offspring, when committing them to teachers, they command not to spare them. So also Christ; He said not, "Let him not spare himself," but very strictly, "Let him renounce himself;" that is, let him have nothing to do with himself, but give himself up to all dangers and conflicts; and let him so feel, as though another were suffering it all. And He said not, "Let him deny," but "Let him renounce;" even by this small addition intimating again, how very far it goes. For this latter is more than the former. "And let him take up his cross." This arises out of the other. For to hinder thy supposing that words, and insults, and reproaches are to be the limits of our self-renunciation, He saith also how far one ought to renounce one's self; that is, unto death, and that a reproachful death. Therefore He said not, "Let him renounce himself unto death," but, "Let him take up his cross;" setting forth the reproachful death; and that not once, nor twice, but throughout all life one ought so to do. "Yea," saith He, "bear about this death continually, and day by day be ready for slaughter. For since many have indeed contemned riches, and pleasure, and glory, but death they despised not, but feared dangers; I," saith He, "will that my champion should wrestle even unto blood, and that the limits of his course should reach unto slaughter; so that although one must undergo death, death with reproach, the accursed death, and that upon evil surmise, we are to bear all things nobly, and rather to rejoice in being suspected." "And let him follow me." That is, it being possible for one to suffer, yet not to follow Him, when one doth not suffer for Him (for so robbers often suffer grievously, and violators of tombs, and sorcerers); to hinder thy supposing that the mere nature of thy calamities is sufficient, He adds the occasion of these calamities. And what is it? In order that, so doing and suffering, thou mayest follow Him; that for Him thou mayest undergo all things; that thou mayest possess the other virtues also. For this too is expressed by "Let him follow me;" so as to show forth not fortitude only, such as is exercised in our calamities, but temperance also, and moderation, and all self-restraint. This being properly "to follow," the giving heed also to the other virtues, and for His sake suffering all. For there are who follow the devil even to the endurance of all this, and for his sake give up their own lives; but we for Christ, or rather for our own sakes: they indeed to harm themselves both here and there; but we, that we may gain both lives. How then is it not extreme dullness, not to show forth even the same fortitude with them that perish; and this, when we are to reap from it so many crowns? Yet with us surely Christ Himself is present to be our help, but with them no one.

Otherwise; He takes up his cross who is crucified to the world; and he to whom the world is crucified, follows his crucified Lord.

Whose sense what is written in the Gospel of Matthew: If anyone wants to come after me, let him deny himself (Matth. 16. 24). What is self-denial? or how does one who follows the Savior deny himself? On this matter I have spoken briefly in the third book of his commentary on Matthew: He who lays down the old man with his works denies himself, saying: And yet I live, but not me, but Christ lives in me (Galatians 2:20) and takes up his cross and is crucified to the world. But who has crucified the world, follows the crucified Lord. "To whom we can now add: after he showed the disciples that it was necessary for him to go to Jerusalem, and suffer many things from the priests and scribes, and the chief priests, and to be killed; Peter, taking him aside, began to rebuke him, saying: Lord, may this never happen to you. But he turned and said to Peter: Get behind me, Satan, you are a stumbling block to me; for you are not setting your mind on the things of God, but on the things of men." (Matthew 16:21-23) For, indeed, being terrified by human fear, he was afraid of the passion of the Lord. And just as, hearing he must suffer and be killed, he was afraid, so hearing, also, that he must rise again on the third day, he ought to have rejoiced, and the sadness of the passion mitigated by the glory of the resurrection. So, when this thought had seized him through fear, he spoke to all the disciples, or, according to Mark, he called the crowd with his disciples, or according to Luke, he spoke to all: "If anyone wishes to come after me, let him deny himself; and let him take up his cross, and follow me." The meaning of this exhortation is: Confession is not delicate and secure in God. Whoever believes in me should shed his own blood. Whoever shall have lost his life in this world, shall save it in the next. Believing in Christ every day, one takes up their cross and denies themselves. Whoever was impure, turns towards chastity, temperance denying luxury. Whoever was fearful and timid, assumes the strength of courage, not knowing who they were. If the unjust follow justice, they deny injustice. If foolish, confessing Christ as God's power and wisdom, they deny foolishness (1 Corinthians 1). Knowing this, we deny ourselves what we were before not only in times of persecution and the necessity of martyrdom, but in every conversation, action, thought, and speech; and we confess that we are reborn in Christ. For this reason, the Lord was crucified so that we, who believe in him and have died to sin, are crucified with him, and we say what the Apostle Paul taught: I am crucified with Christ. (Galatians 2:19). And: But God forbid that I should glory, save in the cross of our Lord Jesus Christ; by whom the world is crucified unto me, and I unto the world (Galatians 6:14). And he that is crucified with Christ, shall spoil principalities and powers; and he shall triumph over them in himself. Wherefore, in the Gospel according to Matthew, Simon of Cyrene bore the cross after him, as a type of those who were to believe in him, and to be crucified with him; which cross, according to the others, he bore himself at first.

(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.

Because our Lord and Redeemer came into the world as a new man, he gave new precepts to the world. For he set the newness of himself in opposition to our old life nourished in vices. For what did the old, what did the carnal man know except to hold onto his own things, to seize what belongs to others if he could, or to covet them if he could not? But the heavenly physician applies remedies that counteract each and every vice. For just as in the art of medicine hot things are cured by cold and cold things by hot, so our Lord set forth teachings contrary to sins, so that he might command continence to the unchaste, generosity to the greedy, gentleness to the wrathful, and humility to the proud. Certainly when he set forth new commandments to those following him, he said: "Unless someone renounces all that he possesses, he cannot be my disciple." As if he were saying openly: You who through your old life covet what belongs to others, through the pursuit of a new way of life give away even your own things. But let us hear what he says in this reading: "Whoever wishes to come after me, let him deny himself." There it is said that we should deny our possessions; here it is said that we should deny ourselves. And perhaps it is not difficult for a person to leave behind his possessions, but it is very difficult to leave behind himself. For it is a lesser thing to deny what one has, but it is a very great thing to deny what one is. To those coming to him, the Lord commanded that we renounce our possessions, because all of us who come to the contest of faith take up a struggle against evil spirits. But evil spirits possess nothing of their own in this world. Therefore we must wrestle naked against those who are naked. For if someone clothed wrestles with someone naked, he is thrown to the ground more quickly because he has something by which he can be seized. For what are all earthly things except certain garments of the body? Therefore, whoever hastens to the contest against the devil should cast off his garments lest he be overcome. Let him possess nothing in this world by loving it; let him seek no pleasures of passing things, lest where he is covered according to his wish, he be seized for his fall from that very thing. Yet it is not enough to leave behind our possessions unless we also leave behind ourselves. What is it that we are saying: "Let us also leave behind ourselves"? For if we leave ourselves behind, where shall we go outside of ourselves? Or who is it that goes if he has abandoned himself? But we are one thing having fallen through sin, another thing as created by nature; one thing is what we have made ourselves, another is what we were made. Let us leave behind ourselves as we made ourselves by sinning, and let us remain ourselves as we were made through grace. For behold, if someone who was proud, having been converted to Christ, has become humble, he has left himself behind. If any lustful person has changed his life to continence, he has certainly denied what he was. If any greedy person has now ceased to grasp at things and has learned to give away his own possessions who previously seized what belonged to others, without doubt he has left himself behind. He himself indeed remains by nature, but he is not himself by malice. For thus it is written: "Turn the wicked, and they shall not be." For the wicked when converted shall not be—not because they shall not exist at all in essence, but surely they shall not be in the guilt of wickedness. Therefore we leave ourselves behind, we deny ourselves, when we avoid what we were through oldness and strive toward that to which we are called through newness. Let us consider how Paul had denied himself, who said: "Yet I live, now not I." For that savage persecutor had been extinguished, and the devout preacher had begun to live. For if he himself were still that same person, he would certainly not be devout. But let him who denies that he lives say from where it is that he proclaims holy words through the teaching of truth. He immediately adds: "But Christ lives in me." As if he were saying openly: I indeed have been extinguished from myself because I do not live carnally; yet I have not died essentially because I live spiritually in Christ. Therefore let the Truth speak, let him say: "If anyone wishes to come after me, let him deny himself." Because unless someone falls away from himself, he does not draw near to him who is above himself; nor is he able to grasp what is beyond himself if he does not know how to sacrifice what he is. So seedlings of vegetables are transplanted so that they may flourish, and, if I may say so, they are uprooted so that they may grow. So seeds of things perish when mixed with the earth, so that in the renewal of their kind they may rise up more abundantly. For from where they seem to have lost what they were, from there they receive the ability to appear as what they were not. But he who now denies himself from vices must seek out the virtues in which he may grow. For when it was said: "Whoever wishes to come after me, let him deny himself," it is immediately added: "And let him take up his cross, and follow me." For the cross is taken up in two ways: either when the body is afflicted through abstinence, or when the mind is troubled through compassion for one's neighbor. Let us consider how Paul had borne his cross in both ways, who said: "I chastise my body and bring it into subjection, lest perhaps while preaching to others I myself should become a castaway." Behold, in the affliction of the body we have heard of the cross of the flesh; let us now hear of the cross of the mind in compassion for one's neighbor. For he says: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire?" Indeed the perfect preacher, in order to give an example of abstinence, carried the cross in his body. And because he drew upon himself the losses of another's weakness, he carried the cross in his heart. But because certain vices lie close to these very virtues, we must explain which vice besieges abstinence of the flesh and which besieges compassion of the mind. For vainglory often besieges abstinence of the flesh from nearby, because when thinness in the body and pallor in the face are observed, the revealed virtue is praised; and it pours itself outward all the more quickly, the more it appears to human eyes through the display of pallor. And it often happens that what is believed to be done for God's sake is done solely for human approval. This is well signified by that Simon who, found on the road, carries the Lord's cross under compulsion. For burdens belonging to another are carried under compulsion when something is done through the pursuit of vanity. Who then are designated by Simon, if not the abstinent and arrogant? They indeed afflict the flesh through abstinence, but they do not seek the fruit of abstinence within. Therefore Simon carries the Lord's cross under compulsion, because when he is not led to a good work by good will, a sinner performs the deed of a just man without fruit. Hence the same Simon carries the cross but does not die, because the abstinent and arrogant indeed afflict the body through abstinence, but through the desire for glory they live to the world. False piety, however, often secretly besieges compassion of the soul, so that it sometimes drags it down even to condoning vices, whereas one ought not to exercise compassion toward faults, but zeal. For compassion is owed to the person, and rectitude to the vices, so that in one and the same person we both love the good that he was made and pursue the evils that he has done, lest while we carelessly remit faults, we seem not to have shown compassion through charity, but to have fallen through negligence.

(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.

Then said Jesus unto His disciples, If any man desireth to come after Me, let him deny himself and take up his cross and follow Me. "Then" - when? When He had rebuked Peter. Wishing to show that Peter erred in hindering Him from suffering, He said, "You are hindering Me, but I say to you that not only is My not suffering harmful to you [since without it you cannot be saved], but neither can you be saved unless you yourself also die, nor can anyone else, whether man or woman, rich or poor. He says "desireth" to show that virtue hinges on free will and not coercion. He who follows behind Jesus is not he who only confesses Him to be the Son of God, but rather it is he who also undergoes all tribulations and endures them. Christ's words, "Let him deny himself," indicate utter denial. That is to say, let him not be kindly disposed towards his own body, let him look down on it, just as we have the expression "So and so denied so and so." Therefore no one should have any friendship towards the body, so that he can take up his cross, that is, choose death and even eagerly desire the most ignominious death, for this is what the cross meant to the ancients. But He also said, "Let him follow Me, for many robbers and thieves are crucified but they are not My disciples." So "let him follow," that is, let him also show forth every other virtue. The one who yesterday was dissolute denies himself and today he is temperate. Such was Paul who had denied himself when he said, "I live yet it is no longer I, but Christ that liveth in me" (Gal. 2:20). He that has mortified and crucified himself to the world is he that takes up his cross.

PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28) When Jesus came into the coasts--"the parts," that is, the territory or region. In Mark (Mar 8:27) it is "the towns" or "villages." of CÃ&brvbrsarea Philippi--It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to CÃ&brvbrsarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other CÃ&brvbrsarea (Act 10:1) on the northeast coast of the Mediterranean Sea. [JOSEPHUS, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death. he asked his disciples--"by the way," says Mark (Mar 8:27), and "as He was alone praying," says Luke (Luk 9:18). saying, Whom--or more grammatically, "Who" do men say that I the Son of man am?--(or, "that the Son of man is"--the recent editors omitting here the me of Mark and Luke [Mar 8:27; Luk 9:18]; though the evidence seems pretty nearly balanced)--that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears" (Heb 5:7). On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question.

Then said Jesus unto his disciples--Mark (Mar 8:34) says, "When He had called the people unto Him, with His disciples also, He said unto them"--turning the rebuke of one into a warning to all. If any man will come after me, let him deny himself, and take up his cross, and follow me.