28“Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom.”

Parallel Verses

New American Standard Bible (©1995)
"For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul?

GOD'S WORD® Translation (©1995)
What good will it do for people to win the whole world and lose their lives? Or what will a person give in exchange for life?

King James Bible
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?

Douay-Rheims Bible
For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul?

Darby Bible Translation
For what does a man profit, if he should gain the whole world and suffer the loss of his soul? or what shall a man give in exchange for his soul?

English Revised Version
For what shall a man be profited, if he shall gain the whole world, and forfeit his life? or what shall a man give in exchange for his life?

Webster's Bible Translation
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?

Weymouth New Testament
Why, what benefit will it be to a man if he gains the whole world but forfeits his life? Or what shall a man give to buy back his life?

World English Bible
For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?

Young's Literal Translation
for what is a man profited if he may gain the whole world, but of his life suffer loss? or what shall a man give as an exchange for his life?

Cross References

Psalm 49:8 For the redemption of his soul is costly, And he should cease trying forever--

Matthew 4:8 Again, the devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory;

Matthew 16:25 "For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it.

Matthew 16:27 "For the Son of Man is going to come in the glory of His Father with His angels, and WILL THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS.

Luke 9:25 "For what is a man profited if he gains the whole world, and loses or forfeits himself?

Commentary

Matthew Henry's Whole Bible Commentary

Verses 24-28

Christ, having shown his disciples that he must suffer, and that he was ready and willing to suffer, here shows them that they must suffer too, and must be ready and willing. It is a weighty discourse that we have in these verses.

I. Here is the law of discipleship laid down, and the terms fixed, upon which we may have the honour and benefit of it, v. 24. He said this to his disciples, not only that they might instruct others concerning it, but that by this rule they might examine their own security. Observe,

1. What it is to be a disciple of Christ; it is to come after him. When Christ called his disciples, this was the word of command, Follow me. A true disciple of Christ is one that doth follow him in duty, and shall follow him to glory. He is one that comes after Christ, not one that prescribes to him, as Peter now undertook to do, forgetting his place. A disciple of Christ comes after him, as the sheep after the shepherd, the servant after his master, the soldiers after their captain; he is one that aims at the same end that Christ aimed at, the glory of God, and the glory of heaven: and one that walks in the same way that he walked in, is led by his Spirit, treads in his steps, submits to his conduct, and follows the Lamb, whithersoever he goes, Rev. 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, Ps. 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, Phil. 2:7, 8. If self-denial be a hard lesson, and against the grain to flesh and blood, it is no more than what our Master learned and practised before us and for us, both for our redemption and for our instruction; and the servant is not above his lord. Note, All the disciples and followers of Jesus Christ must deny themselves. It is the fundamental law of admission into Christ's school, and the first and great lesson to be learned in this school, to deny ourselves; it is both the strait gate, and the narrow way; it is necessary in order to our learning all the other good lessons that are there taught. We must deny ourselves absolutely, we must not admire our own shadow, nor gratify our own humour; we must not lean to our own understanding, nor seek our own things, nor be our own end. We must deny ourselves comparatively; we must deny ourselves for Christ, and his will and glory, and the service of his interest in the world; we must deny ourselves for our brethren, and for their good; and we must deny ourselves for ourselves, deny the appetites of the body for the benefit of the soul.

(2.) Let him take up his cross. The cross is here put for all sufferings, as men or Christians; providential afflictions, persecutions for righteousness' sake, every trouble that befals us, either for doing well or for not doing ill. The troubles of Christians are fitly called crosses, in allusion to the death of the cross, which Christ was obedient to; and it should reconcile us to troubles, and take off the terror of them, that they are what we bear in common with Christ, and such as he hath borne before us. Note, [1.] Every disciple of Christ hath his cross, and must count upon it; as each hath his special duty to be done, so each hath his special trouble to be borne, and every one feels most from his own burthen. Crosses are the common lot of God's children, but of this common lot of God's children, but of this common lot each hath his particular share. That is our cross which Infinite Wisdom has appointed for us, and a Sovereign Providence has laid on us, as fittest for us. It is good for us to call the cross we are under our own, and entertain it accordingly. We are apt to think we could bear such a one's cross better than our own; but that is best which is, and we ought to make the best of it. [2.] Every disciple of Christ must take up that which the wise God hath made his cross. It is an allusion to the Roman custom of compelling those that were condemned to be crucified, to carry their cross: when Simon carried Christ's cross after him, this phrase was illustrated. First, It is supposed that the cross lies in our way, and is prepared for us. We must not make crosses to ourselves, but must accommodate ourselves to those which God has made for us. Our rule is, not to go a step out of the way of duty, either to meet a cross, or to miss one. We must not by our rashness and indiscretion pull crosses down upon our own heads, but must take them up when they are laid in our way. We must so manage an affliction, that it may not be a stumbling-block or hindrance to us in any service we have to do for God. We must take it up out of our way, by getting over the offence of the cross; None of these things move me; and we must then go on with it in our way, though it lie heavy. Secondly, That which we have to do, is, not only to bear the cross (that a stock, or a stone, or a stick may do), not only to be silent under it, but we must take up the cross, must improve it to some good advantage. We should not say, "This is an evil, and I must bear it, because I cannot help it;" but, "This is an evil, and I will bear it, because it shall work for my good." When we rejoice in our afflictions, and glory in them, then we take up the cross. This fitly follows upon denying ourselves; for he that will not deny himself the pleasures of sin, and the advantages of this world for Christ, when it comes to the push, will never have the heart to take up his cross. "He that cannot take up the resolution to live a saint, has a demonstration within himself, that he is never likely to die a martyr;" so Archbishop Tillotson.

(3.) Let him follow me, in this particular of taking up the cross. Suffering saints must look unto Jesus, and take from him both direction and encouragement in suffering. Do we bear the cross? We therein follow Christ, who bears it before us, bears it for us, and so bears it from us. He bore the heavy end of the cross, the end that had the curse upon it, that was a heavy end, and so made the other light and easy for us. Or, we may take it in general, we must follow Christ in all instances of holiness and obedience. Note, The disciples of Christ must study to imitate their Master, and conform themselves in every thing to his example, and continue in well-doing, whatever crosses lie in their way. To do well and to suffer ill, is to follow Christ. If any man will come after me, let him follow me; that seems to be idem per idem-the same thing over again. What is the difference? Surely it is this, "If any man will come after me, in profession, and so have the name and credit of a disciple, let him follow me in truth, and so do the work and duty of a disciple." Or thus, "If any man will set out after me, in good beginnings, let him continue to follow me with all perseverance." That is following the Lord fully, as Caleb did. Those that come after Christ, must follow after him.

II. Here are arguments to persuade us to submit to these laws, and come up to these terms. Self-denial, and patient suffering, are hard lessons, which will never be learned if we consult with flesh and blood; let us therefore consult with our Lord Jesus, and see what advice he gives us; and here he gives us,

1. Some considerations proper to engage us to these duties of self-denial and suffering for Christ. Consider,

(1.) The weight of that eternity which depends upon our present choice (v. 25); Whosoever will save his life, by denying Christ, shall lose it: and whosoever is content to lose his life, for owning Christ, shall find it. Here are life and death, good and evil, the blessing and the curse, set before us. Observe,

[1.] The misery that attends the most plausible apostasy. Whosoever will save his life in this world, if it be by sin, he shall lose it in another; he that forsakes Christ, to preserve a temporal life and avoid a temporal death, will certainly come short of eternal life, and will be hurt of the second death, and eternally held by it. There cannot be a fairer pretence for apostasy and iniquity than saving the life by it, so cogent is the law of self-preservation; and yet even that is folly, for it will prove in the end self-destruction; the life saved is but for a moment, the death shunned is but as a sleep; but the life lost is everlasting, and the death run upon is the depth and complement of all misery, and an endless separation from all good. Now, let any rational man consider of it, take advice and speak his mind, whether there is any thing got, at long run, by apostasy, though a man save his estate, preferment, or life, by it.

[2.] The advantage that attends the most perilous and expensive constancy; Whosoever will lose his life for Christ's sake in this world, shall find it in a better, infinitely to his advantage. Note, First, Many a life is lost, for Christ's sake, in doing his work, by labouring fervently for his name; in suffering work, by choosing rather to die than to deny him or his truths and ways. Christ's holy religion is handed down to us, sealed with the blood of thousands, that have not known their own souls, but have despised their lives (as Job speaks in another case), though very valuable ones, when they have stood in competition with their duty and the testimony of Jesus, Rev. 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 (Mk. 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 (v. 26). What is a man profited, if he gain the whole world and lose his own soul? teµn psycheµn autou; the same word which is translated his life (v. 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, v. 27. If we look to the end of all these things, the period of the world, and the posture of souls then, we shall thence form a very different idea of the present state of things. If we see things as the will appear then, we shall see them as they should appear now.

The great encouragement to steadfastness in religion is taken from the second coming of Christ, considering it,

[1.] As his honour; The Son of man shall come in the glory of his Father, with his angels. To look upon Christ in his state of humiliation, so abased, so abused, a reproach of men, and despised of the people, would discourage his followers from taking any pains, or running any hazards for him; but with an eye of faith to see the Captain of our salvation coming in his glory, in all the pomp and power of the upper world, will animate us, and make us think nothing too much to do, or too hard to suffer, or him. The Son of man shall come. He here gives himself the title of his humble state (he is the Son of man), to show that he is not ashamed to own it. His first coming was in the meanness of his children, who being partakers of flesh, he took part of the same; but his second coming will be in the glory of his Father. At his first coming, he was attended with poor disciples; at his second coming, he will be attended with glorious angels; and if we suffer with him, we shall be glorified with him, 2 Tim. 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 (ch. 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, 2 Tim. 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 (ch. 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.

Calvin's Commentary

Matthew 16:20-28

Mark 8:30-37

Luke 9:21-27

20. Then he charged his disciples [451] not to tell any one that he was Jesus the Christ. 21. From that time Jesus began to make known to his disciples, that he must go to Jerusalem and suffer many things from the elders, and the chief priests, and the scribes, and be killed, and be raised again on the third day. 22. And Peter, taking him aside, [452] began to rebuke him, saying, Lord, spare thyself; [453] this shall not happen to thee. 23. But he turning said to Peter, Get thee behind me, Satan, thou art an offense to me; for thou relishest not those things which are of God, but those which are of men. 24. Then Jesus said to his disciples, If any man chooses to come after me, let him deny himself, and take up his cross, and follow me. 25. For whosoever would save his life shall lose it; and on the other hand, whosoever shall lose his life on my account shall find it. 26. For what doth it profit a man, if he shall gain the whole world, and lose his own soul? or what shall a man give, that, in exchange for it, he may redeem his soul? 27. For the Son of man will come in the glory of his Father with his angels: and then will he render to every one according to his actions. 28. Verily I say to you, There are some standing here, who will not taste death till they have seen the Son of man coming in his kingdom.

30. And he threatened, and forbade them to tell any one concerning him. [454] 31. And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again. 32. And he spoke that saying openly, and Peter took him, and began to rebuke him. 33. But he turning and looking upon his disciples, rebuked Peter, saying, Get thee behind me, Satan; for thou relishest not the things that are of God, but those that are of men. 34. And when he had called the multitude to him along with his disciples, he said to them, Whosoever would follow me, let him deny himself, and take up his cross, and follow me. 35. For whosoever would save his life shall lose it; and whosoever shall lose his life for my sake, and for the sake of the gospel, shall save it, 36. For what will it profit a man, if he shall gain the whole world, and lose his soul? 37. Or what shall a man give as a ransom for his soul? 38. For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him likewise will the Son of man be ashamed, when he shall come in the glory of his Father with the holy angels.

Mark 9:1

1. And he said to them, Verily, I say to you, There are some among those who stand here [455] that will not taste death, till they have seen the kingdom of God come with power.

21. And he threatening charged them not to tell this to any one, [456] 22. Saying, The Son of man must suffer many things and be rejected by the elders, and the chief priests, and the scribes, and rise again on the third day. 23. And he said to all, If any man would come after me, let him deny himself, and take up hi cross daily, [457] and follow me. 24. For whosoever would save his life shall lose it; and whosoever shall lose his life on my account shall save it. 25. For what doth it profit a man, if he gain the whole world, and be ruined and lost? 26. For whosoever shall be ashamed of me and of my saying, of him likewise will the Son of man be ashamed, when he shall come in his own majesty, and in the majesty of his Father, and of the holy angels. 27. And I say to you, There truly are some standing here who will not taste death, till they see the kingdom of God. [458]

Having given a proof of his future glory, Christ reminds his disciples of what he must suffer, that they also may be prepared to bear the cross; for the time was at hand when they must enter into the contest, to which he knew them to be altogether unequal, if they had not been fortified by fresh courage. And first of all, it was necessary to inform them that Christ must commence his reign, not with gaudy display, not with the magnificence of riches, not with the loud applause of the world, but with an ignominious death. But nothing was harder than to rise superior to such an offense; particularly if we consider the opinion which they firmly entertained respecting their Master; for they imagined that he would procure for them earthly happiness. This unfounded expectation held them in suspense, and they eagerly looked forward to the hour when Christ would suddenly reveal the glory of his reign. So far were they from having ever adverted to the ignominy of the cross, that they considered it to be utterly unsuitable that he should be placed in any circumstances from which he did not receive honor. [459] To them it was a distressing occurrence that he should be rejected by the elders and the scribes, who held the government of the Church; and hence we may readily conclude that this admonition was highly necessary. But as the bare mention of the cross must, of necessity, have occasioned heavy distress to their weak minds, he presently heals the wound by saying, that on the third day he will rise again from the dead. And certainly, as there is nothing to be seen in the cross but the weakness of the flesh, till we come to his resurrection, in which the power of the Spirit shines brightly, our faith will find no encouragement or support. In like manner, all ministers of the Word, who desire that their preaching may be profitable, ought to be exceedingly careful that the glory of his resurrection should be always exhibited by them in connection with the ignominy of his death.

But we naturally wonder why Christ refuses to accept as witnesses the Apostles, whom he had already appointed to that office; for why were they sent but to be the heralds of that redemption which depended on the coming of Christ? The answer is not difficult, if we keep in mind the explanations which I have given on this subject: first, that they were not appointed teachers for the purpose of bearing full and certain testimony to Christ, but only to procure disciples for their Master; that is, to induce those who were too much the victims of sloth to become teachable and attentive; and; secondly, that their commission was temporary, for it ended when Christ himself began to preach. As the time of his death was now at hand, and as they were not yet fully prepared to testify their faith, but, on the contrary, were so weak in faith, that their confession of it would have exposed them to ridicule, the Lord enjoins them to remain silent till others shall have acknowledged him to be the conqueror of death, and till he shall have endued them with increased firmness.

Matthew 16:22. And Peter, taking him aside, began to rebuke him. It is a proof of the excessive zeal of Peter, that he reproves his Master; though it would appear that the respect he entertained for him was his reason for taking him aside, because he did not venture to reprove him in presence of others. Still, it was highly presumptuous in Peter to advise our Lord to spare himself, as if he had been deficient in prudence or self-command. But so completely are men hurried on and driven headlong by inconsiderate zeal, that they do not hesitate to pass judgment on God himself, according to their own fancy. Peter views it as absurd, that the Son of God, who was to be the Redeemer of the nation, should be crucified by the elders, and that he who was the Author of life should be condemned to die. He therefore endeavors to restrain Christ from exposing himself to death. The reasoning is plausible; but we ought without hesitation to yield greater deference to the opinion of Christ than to the zeal of Peter, whatever excuse he may plead.

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Christ Foreseeing the Cross
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S. D. Gordon—Quiet Talks about Jesus

Words with a Freshly Honed Razor-Edge.
Now please group these six sweeping statements in your mind and hold them together there. Then notice carefully this fact. These words are not spoken to the crowds. They are spoken to the small inner group of twelve disciples. Jesus talks one way to the multitude. He oftentimes talks differently to these men who have separated themselves from the crowd and come into the inner circle. And notice further that before Jesus spoke these words to this group of men He had said something else first. Something …
S. D. (Samuel Dickey) Gordon—Quiet Talks on Prayer

The Threefold Cord of Jesus' Life.
Think for a moment into Jesus' human life down here. His marvellous activities for those few years over which the world has never ceased to wonder. Then His underneath hidden-away prayer-life of which only occasional glimpses are gotten. Then grouping around about that sentence of His--"I do always the things that are pleasing to Him"--in John's gospel, pick out the emphatic negatives on Jesus' lips, the "not's": not My will, not My works, not My words. Jesus came to do somebody's else will. The …
S. D. (Samuel Dickey) Gordon—Quiet Talks on Prayer

The Important Question
"What is a man profited, if he shall gain the whole world, and lose his own soul?" Matthew 16:26 1. There is a celebrated remark to this effect, (I think in the works of Mr. Pascal,) that if a man of low estate would speak of high things, as of what relates to kings or kingdoms, it is not easy for him to find suitable expressions, as he is so little acquainted with things of this nature; but if one of royal parentage speaks of royal things, of what concerns his own or his father's kingdom, his language …
John Wesley—Sermons on Several Occasions

The Signs of the Times
"Ye can discern the face of the sky; but can ye not discern the signs of the times?" Matthew 16:3. 1. The entire passage runs thus: "The Pharisees also, with the Sadducees, came, and tempting, desired him that he would show them a sign from heaven. He answered and said, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern …
John Wesley—Sermons on Several Occasions

Twelfth Day. Fidelity in Rebuke.
"The Lord turned and looked upon Peter."--Luke, xxii. 61. Jesus never spake one unnecessarily harsh or severe word. He had a Divine sympathy for the frailties and infirmities of a tried, and suffering, and tempted nature in others. He was forbearing to the ignorant, encouraging to the weak, tender to the penitent, loving to all,--yet how faithful was He as "the Reprover of sin!" Silent under His own wrongs, with what burning invectives did He lay bare the Pharisees' masked corruption and hypocrisy! …
John R. Macduff—The Mind of Jesus

"Take My Yoke Upon You, and Learn of Me," &C.
Matt. xi. 20.--"Take my yoke upon you, and learn of me," &c. Self love is generally esteemed infamous and contemptible among men. It is of a bad report every where, and indeed as it is taken commonly, there is good reason for it, that it should be hissed out of all societies, if reproaching and speaking evil of it would do it. But to speak the truth, the name is not so fit to express the thing, for that which men call self love, may rather be called self hatred. Nothing is more pernicious to a man's …
Hugh Binning—The Works of the Rev. Hugh Binning

Edwards -- Spiritual Light
Jonathan Edwards, the New England divine and metaphysician, was born at East Windsor, Connecticut, in 1703. He was graduated early from Yale College, where he had given much attention to philosophy, became tutor of his college, and at nineteen began to preach. His voice and manner did not lend themselves readily to pulpit oratory, but his clear, logical, and intense presentation of the truth produced a profound and permanent effect upon his hearers. He wrote what were considered the most important …
Grenville Kleiser—The world's great sermons, Volume 3

Of Sufferings
Of Sufferings Be patient under all the sufferings which God is pleased to send you: if your love to Him be pure, you will not seek Him less on Calvary, than on Tabor; and, surely, He should be as much loved on that as on this, since it was on Calvary He made the greater display of His Love for you. Be not like those, who give themselves to Him at one season, and withdraw from Him at another: they give themselves only to be caressed; and wrest themselves back again, when they come to be crucified, …
Madame Guyon—A Short and Easy Method of Prayer

Of Suffering which must be Accepted as from God --Its Fruits.
Be content with all the suffering that God may lay upon you. If you will love Him purely, you will be as willing to follow Him to Calvary as to Tabor. He must be loved as much on Calvary as on Tabor, since it is there that He makes the greatest manifestation of His love. Do not act, then, like those people who give themselves at one time, and take themselves back at another. They give themselves to be caressed, and take themselves back when they are crucified; or else they seek for consolation in …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Of the Royal Way of the Holy Cross
That seemeth a hard saying to many, If any man will come after Me, let him deny himself and take up his Cross and follow Me.(1) But it will be much harder to hear that last sentence, Depart from me, ye wicked, into eternal fire.(2) For they who now willingly hear the word of the Cross and follow it, shall not then fear the hearing of eternal damnation. This sign of the Cross shall be in heaven when the Lord cometh to Judgment. Then all servants of the Cross, who in life have conformed themselves …
Thomas A Kempis—Imitation of Christ

The Great Confession - the Great Commission - the Great Instruction - the Great Temptation - the Great Decision.
If we are right in identifying the little bay - Dalmanutha - with the neighbourhood of Tarichæa, yet another link of strange coincidence connects the prophetic warning spoken there with its fulfilment. From Dalmanutha our Lord passed across the Lake to Cæsarea Philippi. From Cæsarea Philippi did Vespasian pass through Tiberias to Tarichæa, when the town and people were destroyed, and the blood of the fugitives reddened the Lake, and their bodies choked its waters. Even amidst …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Last Journey of Jesus to Jerusalem.
Jesus had for a long time been sensible of the dangers that surrounded him.[1] During a period of time which we may estimate at eighteen months, he avoided going on a pilgrimage to Jerusalem.[2] At the feast of Tabernacles of the year 32 (according to the hypothesis we have adopted), his relations, always malevolent and incredulous,[3] pressed him to go there. The evangelist John seems to insinuate that there was some hidden project to ruin him in this invitation. "Depart hence, and go into Judea, …
Ernest Renan—The Life of Jesus

The Preparatory Service; Sometimes Called the Confessional Service.
In our examination of the nature and meaning of the Lord's Supper, we have found that it is indeed a most important and holy Sacrament. It is in fact the most sacred of all the ordinances of the Church on earth. There is nothing beyond it--nothing so heavenly, on this side heaven, as this Feast. Nowhere else does the believer approach so near to heaven as when he stands or kneels, as a communicant at this altar, the Holy of Holies in the Church of Christ. What a solemn act! To approach this altar, …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

A Divine Saviour.
"Thou art the Christ, the Son of the living God." (Matthew xvi. 1; John vi. 69.) We meet with a certain class of Enquirers who do not believe in the Divinity of Christ. There are many passages that will give light on this subject. In 1 Corinthians xv. 47, we are told: "The first man is of the earth earthy: the second man is the Lord from heaven." In 1 John v. 20: "We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true; and we are in Him that is …
Dwight L. Moody—The Way to God and How to Find It

Self-Denial.
"If any man will come after Me, let him deny himself, and take up his cross, and follow Me."--Matt. xvi. 24. Good works are not the saint's sanctification, any more than drops of water are the fountain; but they spring as crystal drops from the fountain of sanctification. They are good, not when the saint intends them to be good, but when they conform to the divine law and proceed from a true faith. Yet the intention is of great importance; the Church has always taught that a work could not be called …
Abraham Kuyper—The Work of the Holy Spirit

The Foundation of the Church among the Heathen
A.D. 38-45 [Sidenote: A.D. 38] During St. Peter's journey, the course of God's good Providence led him to the sea-port town of Joppa, on the borders of Samaria and Judaea, and there we read that "he tarried many days," a measure of time which is supposed to be equivalent to three years. At the expiration of this time an event occurred which had a deep and lasting influence on the life of the Church of Christ. [Sidenote: Further fulfilment of the promise to St. Peter.] Hitherto no Gentiles had been …
John Henry Blunt—A Key to the Knowledge of Church History

Christ the Son of God.
"Thou art the Christ, the Son of the living God" (Matt. xvi. 16). "Whosoever shall confess that Jesus is the Son of God, God abideth in him and he in God" (I. John iv. 15). "And who is he that overcometh the world, but he that believeth that Jesus is the Son of God?" (I. John v. 5). In one sense all men are sons of God. In a much dearer sense all Christians are sons and daughters of the Almighty. But the relationship of Christ to the Father is infinitely above this. He is the Son of God. God is …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Tries to Become a Politician. Fails. Last Act as a Politician. Tries to Join the Southern Army. Fails Again. His First Appointment. Feeling of Responsibility. His
Tries to Become a Politician. Fails. Last Act as a Politician. Tries to Join the Southern Army. Fails Again. His First Appointment. Feeling of Responsibility. His Plan. Text. Analysis of Sermon. Buys a Family Bible. Rules of Life. When I obeyed the Saviour, the brethren urged me to begin at once to preach the gospel. I had been accustomed to making political speeches, and public addresses of different kinds, and they thought I could just as easily preach a sermon as to make a speech on any other …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Concerning the Sacrament of Penance
In this third part I shall speak of the sacrament of penance. By the tracts and disputations which I have published on this subject I have given offence to very many, and have amply expressed my own opinions. I must now briefly repeat these statements, in order to unveil the tyranny which attacks us on this point as unsparingly as in the sacrament of the bread. In these two sacraments gain and lucre find a place, and therefore the avarice of the shepherds has raged to an incredible extent against …
Martin Luther—First Principles of the Reformation