Mark 8:34

Mar_8:34

Whosoever will come after Me, let him deny himself.

Following Christ

Here Christ very distinctly sets before all men the conditions of discipleship in His school, and of citizenship in His kingdom. It is not a kingdom of earthly splendour. If any would come after Him, they must expect hardships, self-denial, cross-bearing, and scorn. Their rest and reward were not yet. He was, indeed, the Messiah; but it was by a rough pathway that He would bring His followers to glory. Notice-

I. The unhesitating way in which Jesus assumes to be our rightful Leader. Elsewhere He is mans Teacher, Master, Friend, Saviour. Here He invites followers, and offers and claims to lead.

1. Man needs a Leader; lifes byways are many; the labyrinth is deep; its duration is short; the stake is great. Mans native tendency is not upward.

2. Jesus has a rightful claim to be our Leader. He proves it by the greatness, and wisdom, and perfection of His person and character.

II. The sobering way in which Jesus announces the cost of following Him. Whosoever will-this points to obstacles to be overcome, and trials to be borne. To be a true follower of Christ one needs the courage of deep conviction and strong desire. This may seem stern. So it is. But it is not arbitrary or unfeeling. There are two reasons for denying self.

1. The self in us is to be denied, because it is wrong. Personal salvation, without the denial of the old nature, the sinful self in us, would be a contradiction.

2. The new spirit that is in us requires it. The follower of Christ has gone over to His side, and become His servant and soldier. But his new work is not easy. It was not easy to the Saviour, for it cost Him humiliation, and privations, and obloquy, and pains.

III. The cheering way in which Jesus sets before us the rewards of faithfully following Him. While Christ was the greatest of all preachers of self-sacrifice, He uniformly recommended it by pledges of future good. The reward He promises is not of any lower or sensual kind. It is that of activity, calling into right and glad exercise every power we possess. (H. M. Grout, D. D.)

Following Christ

I. Its essential conditions.

1. It must be absolutely a voluntary choice-Whosoever will.

(a) This is a condition universally recognized in the New Testament.

(b) It is a condition that underlies the whole plan of salvation.

(c) It is a condition from which there can be no deviation.

2. It must be absolutely an entire surrender.

(a) A surrender of every part of our being to Christ as Master.

(b) A surrender of every object which He requires to be given up.

II. Its essential principles.

1. Holiness, suggested by the necessity of the surrender of self.

2. Implicit obedience is suggested by the necessity of taking up the cross.

3. To love Christ, suggested by the necessity of being ready to lose life far Christs sake.

4. The avowal of Christ, suggested by the words of Jesus in Mar_8:38. (D. C. Hughes, M. A.)

The Masters summons to His disciples

Like a commander addressing his soldiers. Full of clear vision and resolve.

I. The aim. To overcome spiritual error and Satanic influence, and establish Gods kingdom.

II. The conditions of its attainment. These are open to all.

1. Self-denial.

2. Cross-bearing.

3. Obedience and imitation.

II. Incentives.

1. Christs example and inspiration. He says not go but come. He goes before, and shows the way.

2. The endeavour to save the lower self will expose to certain destruction the higher self; and the sacrifice of the lower self and its earthly condition of satisfaction will be the salvation of the higher self.

3. The value of this higher life cannot be computed.

4. Recognition of Christ on earth is the condition of His recognition of us hereafter. (A. F. Muir, M. A.)

Come after Me

There is a wonderful spell in such a call. All history, profane as well as sacred, has shown us this. The great Roman general realized its force when he called to his soldiers, who shrank from the hardships of the Libyan desert, and promised to go before them, and to command them nothing which he would not first do himself. Even so Christ designed to help His followers by the assurance that He would first suffer that which they would be called to bear (H. M. Luckock, D. D.)

Conditions of discipleship

There was an eagerness among many of the people to come after Him. The wistfulness of a considerable proportion of the northern population had been awakened. They were ruminating anxiously on Old Testament predictions, and filled with vague expectancy. They saw that the Rabbi of Nazareth was no common Rabbi. He was a wonderful Being. It is not strange, therefore, that they pictured out to themselves all sorts of possibilities in connection with His career. To what was He advancing? Whither was He bound? Was He on His way, or was He not, to the throne of the kingdom? The Saviour by and by gives sufficiently explicit indications of the ultimate witherhood of His career; but meanwhile He brings into the foreground the moral conditions of adherence to His person and His cause. Whosoever will come after Me, let him deny himself,-let him be prepared to say No to many of the strongest cravings of his nature, in the direction more particularly of earthly ease, comfort, dignity, and glory. (J. Morison, D. D.)

Following Christ

I. The matter wherein we must follow Him.

1. His holy doctrine.

2. His holy life. Some of His actions were not imitable.

(1) His miraculous works.

(2) His mediatorial acts.

The things wherein we must follow Christ.

1. In that He never sought His own praise and glory, but the praise and glory of God that sent Him (Joh_7:18; 1Co_16:31).

2. In that He contemned His own will for His Fathers (Mat_26:39).

3. In daily and frequent prayer to His Father (Mar_1:35).

4. In fervent zeal to His Fathers house (Joh_2:17).

5. In His faith and confidence.

6. His charity and love of man, shown in many ways.

II. The manner wherein we must follow Christ.

1. We must follow Him in faith.

2. In ardent affection.

3. Sincerely.

4. Wholly.

5. Constantly.

III. The reasons or motives thereunto.

1. The equity of the precept.

2. Great is the danger of not following Christ our Leader.

(1) If we look at ourselves.

(2) At danger of false guides.

(3) At the world as a guide.

3. Argue from the safety of following Christ our Guide. (T. Taylor, D. D.)

Essence of self-denial

In the parish where Mr. Hervey preached, when he inclined to loose sentiments, there resided a ploughman well-informed in religious matters. Mr. Hervey being advised by his physician, for the benefit of his health, to follow the plough in order to smell the fresh earth, frequently accompanied this ploughman in his rural employment. Mr. Hervey, understanding the ploughman was a serious person, said to him one morning, What do you think is the hardest thing in religion? To which he replied, I am a poor illiterate man, and you, sir, are a minister. I beg leave to return the question. Then, said Mr. Hervey, I think the hardest thing is to deny sinful self; and applauded, at some length, his own example of self-denial. The ploughman replied, Mr. Hervey, you have forgotten the greatest act of the grace of self-denial, which is, to deny ourselves of a proud confidence in our own obedience. Mr. Hervey looked at the man in amazement, thinking him an old fool; but in after years, when relating the story, he would add, I have since clearly seen who was the fool: not the wise old Christian, but the proud James Hervey.

Self-denial may be manifested

(1) in the subjection of our own opinions in religious matters to the authoritative announcements of Scripture. If we believe God only where we can see the truth and propriety of what He states, we do Him no honour.

(2) In the renunciation of worldly and social advantages. If the Spirit dwelling in us be not mightier than that which is in the world, we cannot be Christs disciples. If we have the true principle of Christianity, it will rise within us in proportion to the demand upon it.

(3) In foregoing the love of ease and quiet and wealth. The ignorant must be taught; the knowledge of Christian principles spread; the wiles of the devil exposed. In the spiritual army, all must be warriors, if they would be victors.

(4) In the abnegation of our own honour. The end of all our actions and sufferings is, that every crown earned and won may be placed on the head of Him who wore for us the crown of thorns. (J. Leifchild.)

Incentives to self-denial

1. Necessity for salvation. Having become corrupt through apostasy, we must be wrought on a different mould.

2. Grateful imitation and return. Christs love draws out ours.

3. Spiritual and eternal recompense. Even this worlds goods will be restored, if God sees we would benefit by possessing them. But in most cases the reward is wholly spiritual-the favour of heaven instead of the friendship of mortals-the blessed experience of being on the side of God and right. (J. Leifchild.)

Self-denial

I. What is meant by himself.

1. Things outward: things concerning the outward man, yet so near him, as they are, after a sort, himself; not only his riches, but his name, his liberty, his life; all of which must be denied rather than Christ and His truth.

2. Things inward, which can hardly be distinguished from himself.

(1) He must deny the wisdom of the flesh, which is enmity to God.

(2) He must deny his own corrupt will, which is contrary to Gods will.

(3) He must deny all his carnal passions and affections, as carnal love, hatred, fear.

(4) He must deny all his own wicked inclinations.

(5) He must deny all wicked habits and sins.

II. The difficulty of this precept.

1. Consider the nearness of things to be denied. Were it only in things without us, as to part with riches, it were difficult enough; but when it leads us out of our own wisdom and judgment, what a hard province proves it.

2. Natural pride and self-love is such, that it is with us as with Solomon (Ecc_2:10). We are so far from crossing ourselves, that we endure not any other should cross us; Haman is sick on his bed because Mordicai denies him obeisance; if John deny Herod his Herodias, he will die for it; if Jonas his gourd, he will be angry to the death; such impatience is in our nature, if we be crossed in our wills.

3. Distrust in God, and trust in the means, makes the precept yet more difficult: we see not easily how we can do well without friends, wealth, liberty, favour, preferments. Wisdom is good with an inheritance (Ecc_7:1-29). We cannot live by promises, something we would have in hand.

III. The necessity of self-denial.

1. The context affirms a twofold necessity: in the words going before-without it a man cannot be a disciple of Christ: and in the words following-no man can take up his cross who has not denied himself.

2. The true wisdom cannot be embraced before the other be displaced, no more than light can be manifest before darkness be chased away.

3. The gospel offers Christ as a Physician, man must therefore deny the means he can devise to help himself, before he come to see what need he hath of Christ.

4. No obedience can be acceptably performed to God without self-denial, for many commandments are hard and difficult.

5. Whence is all the denial of Christ at this day, but want of self-denial.

IV. The aids to self-denial. The Lord has not left us destitute of means, if we be not wanting to ourselves.

1. Strength to overcome ourselves is not from ourselves, therefore, we must remember that the Spirit is given to those who ask.

2. Consider what an advantage it will be to take ourselves in hand before our lusts be grown strong in us, and how they are far mole easily denied in the first rising then when they have seated themselves with delight in the affections and members, and are grown from motions to acts, from acts to customs, from customs to habits, from habits to another nature.

3. As it must be the first, so also the continued acts of a Christian to stand in the denial of himself, seeing the enemy continually uses our own natural inclinations against us; he ploughs with our own heifer.

4. And because they are not denied till the contrary be practiced, our care must be that the room of our hearts must be taken up with good desires, and the lustings of the Spirit which will keep out the desires of the flesh.

5. Whereas distrustfulness of heart rivetteth us with the world, labour daily for the strengthening of faith in the providence of God, and bring thy heart to lean upon that and not upon inferior means.

V. The motives to self-denial.

1. Look to Christ, He denied Himself for us, we cannot deny too much for Him.

2. Look to the world, it will leave and deny us.

3. Look to the examples of the saints who have denied themselves.

4. Look to hypocrites forsaking much for Gods favour; we have Baals priests tormenting themselves to uphold their idolatry.

5. Look to the end of our self-denial; there meets us Gods promise with a full hand; all will then be made up with an infinite advantage

VI. The marks of self-denial.

1. One in regard to God; it will cast a man wholly out of himself (Psa_73:25).

2. The second in respect of Christ, for Christ, he can want as well as abound (Php_3:8).

3. The third, in respect of the Word of God, it is ready for all Gods will.

4. The fourth, in respect to himself, he that hath denied himself will desire no way of prosperity but Gods own, and will ascribe it all to God.

5. The fifth mark is, in respect to others; he that hath denied himself lives not to himself, but procures the good of others, and advances to his power every mans good. He looks not on men as they are affected to himself, but as he ought to be affected to them.

6. The last note of self-denial is the life of faith, beyond and without all means of help. As nothing gives more glory to God than faith, so nothing takes so much from man. (T. Taylor, D. D.)

Self-denial

Self-denial is a Christian principle, and yet no new thing, since in some form it must form a part of the lives of most men. Thus, when Garibaldi was going out to battle, he told his troops what he wanted them to do, and they said, Well, general, what are you going to give us for all this? He replied, I dont know what also you will get, but you will get hunger, and cold, and wounds, perhaps death. They stood awhile in silence, and then threw up their hands; We are the men! Faith in Christ puts in action, and strengthens a desire to conquer self, which seems inherent in human nature.

The disciples cross

The world in general has got ready a cross for each of Christs disciples. So determined is it in its opposition, and so remorseless in its hate. It has resolved that every Christian shall be crucified, in one way or another. If the body cannot be got hold of and transfixed, the heart may. Every true Christian must be willing to accept this treatment for Christs sake. He must take up his cross, and walk with it, as it were, to the place of execution, ready for the last extremity. It is the dark side of the case; and the phase of representation under which it is exhibited was no doubt suggested to our Lord by the clear view He had of the termination of His own terrestrial career. A Christian, says Luther, is a Crucian. The Saviour pictures to His hearers a procession. He Himself takes the lead with His cross. He is the chief Crucian. All His disciples follow. Each has his own particular cross. But the direction of the procession, when one looks far enough, is toward the kingdom of heavenly glory. (J. Morison, D. D.)

The cross to be expected

Be prepared for afflictions. To this end would Christ have us reckon upon the cross, that we may be forewarned. He that builds a house does not take care that the rain should not descend upon it, or the storm should not beat upon it, or the wind blow upon it; there is no fencing against these things, they cannot be prevented by any care of ours; but that the house may be able to endure all this without prejudice. And he that builds a ship, does not make this his work, that it should never meet with waves and billows; that is impossible; but that it may be light and staunch, and able to endure all weathers. A man who takes care for his body does not care for this, that he meet with no change of weather, hot and cold, but how his body may bear all this. Thus should Christians do; not so much to care how to shift and avoid afflictions, but how to bear them with an even quiet mind. As we cannot hinder the rain from falling upon the house, nor the waves from beating upon the ship, nor change of weather and seasons from affecting the body, so it is not in our power to hinder the falling out of afflictions and tribulations: all that lies upon us, is to make provision for such an hour, that we be not overwhelmed by it. (T. Manton, D. D.)

Necessity of discipline

When God built this world, He did not build a palace complete with appointments. This is a drill world. Men were not dropped down upon it like manna, fit to be gathered and used as it fell; but like seeds, to whom the plough is father, the furrow mother, and on which iron and stone, sickle, flail, and mill must act, before they come to the loaf. (H. W. Beecher.)

Affliction, our present portion

The Christian lives in the midst of crosses, as the fish lives in the sea. (Vianney.)

Difficulty not confined to religion

Is religion difficult? and what is not so, that is good for anything Is not the law a difficult and crabbed study? Does it not require great labour and perpetual drudging to excel in any kind of knowledge, to be master of any art or profession? In a word, is there anything in the world worth having, that is to be got without pains? And is eternal life and glory the only slight and inconsiderable thing that is not worth our care and industry? (Archbishop Tillotson.)

The cross is a reality

The crusaders of old, it is said, used to carry painted crosses upon their shoulders; it is to be feared that many among us take up crosses which sit just as lightly; things of ornament, passports to respectability, a cheap exchange for a struggle we never made, and a crown we never strove for. But let us not deceive ourselves. None ever yet entered into the kingdom of heaven without tribulation; not, perhaps, the tribulation of fire, or rebuke, or blasphemy, but the tribulation of a bowed spirit and a humble heart; of the flesh crucified to the spirit, and of hard conflict with the powers of darkness; and, therefore, if our religion be of such a pliable and elastic form as to have cost us neither pains to acquire, nor self-denial to preserve, nor effort to advance, nor struggle to maintain holy and undefiled-we may be assured our place among the ranks of the risen dead will be with that prodigious multitude who were pure in their own eyes, and yet were not washed from their filthiness. (D. Moore, M. A.)

Meaning of the cross

Carrying a cross after Christ means, for one thing, enduring suffering for Christ. Cross was the name once given to the most fearful engine of agony for the body; and the words cross, crucial, excruciate, etc., have come into our language from that material cross, and they now point, in a general way, to what has to be suffered, not in the body, but in the soul. To carry a cross for Christ means, for another thing, having a great weight on the mind for Christs sake. To carry a cross for Christ means, for another thing, that this suffering and heavily-weighted condition should be open, not secret; for the cross bearer is seen. It means, for another thing, that the man who is willing to carry the cross for Christ is willing to suffer scorn for Christ. No one carried a cross in the old Roman days but one who was the very refuse of society. To be willing to carry a cross for Christ means willingness to suffer ignominy, willingness to go forth without the camp, bearing His reproach. To carry a cross for Christ has another meaning. It means that for Christs sake the person who does so takes up a trial that comes to him in the course of Gods providence, and not through his own choice, or fault, or folly. A man does, from a sublime motive, some evil thing that good may come. Then he suffers the penalty. When he does so, that is not suffering a cross. When a man is a violator of the Petrine law; when he is a busybody and a meddler in other mens matters, and suffers the proper penalty; when a man does a right thing at a wrong time, or in a wrong place, or in a wrong way, and suffers the penalty; when a man tries to help out the cleansing efficacy of Christs blood by some nostrum of his own, as if the great Lord of the universe had mistaken the proportions in which health and sickness, light and darkness, fire and frost, ease and pain, should be distributed, and suffers a complicated penalty thereby and therefrom, that penalty is not a cross in any one instance. Penalty is penalty, and nothing else. Whatever the cause may be in which you are acting or suffering, penalty is penalty, not a cross taken up for Christ. But when, for the sake of principle, for the sake of profession, for the sake and in the course of carrying out the laws of a Christian calling, any man has to suffer something sharp, or to bear something gaffing, for Christs sake, that is a cross. (Charles Stanford, D. D.)

Taking up the cross

I. What is this cross? By the cross is not meant any affliction which belongs to the common calamities of nature; but that suffering which is inflicted for the profession of Christ and His truth.

1. From Him: His fan to sift and purge us.

2. For Him: endured for His cause and glory.

3. His in His mystical body; not natural.

4. Not in respect of merit, but of sympathy.

II. Why is it called the cross?

1. Because of the union between Christ and the Christian, so it is a part of Christs own cross: for as all the members suffered with Christ on the cross, as their Surety; so He suffers with them as His members.

2. That we should never think of the troubles for Christ, but cast our eyes also upon the cross of Christ, where we shall see Him sanctifying, sweetening, and conquering all our sorrows.

3. That in all our sufferings for Christ we should support our faith and patience in beholding what was the end of Christs cross, and to expect the same happy end of our crosses for Christ-the crown.

III. What is it to take up the cross? It is not to devise voluntary affliction for ourselves. Neither is it to pull the cross upon our shoulders. For-

1. Christ did not carry His cross till it was laid upon Him.

2. Our rule is to use all good means for the preservation of our bodies, health, wealth, and comfort.

3. Every bearing of affliction must be an obedience of faith, and as such based upon a commandment of God. No soldier must of his own head raise war against his own peace, nor set fire upon his own house; this is not the part of a good soldier, but of a mutinous fellow. So no soldier of Christ must be superfluous in suffering.

4. We may not tempt God by running before Him, but follow Him going before us. If without sin and with good conscience we may escape danger, and do not, we run upon it, and it becomes our own cross, and not Christs. It is enough to suffer wrong; we must not offer wrong to our own persons. We are not bound to seek the cross, nor make it, but to bear and take it up. Nor to fill the cup for ourselves, but to drink it when God reaches it. To take up the cross, therefore, is, when a cross meet us in our way, which we cannot without sin escape, we must now take knowledge of Gods will, Gods hand, Gods time, and Gods voice calling us to suffer. Now God laying on the cross, we must not pull away the shoulder, nor hide ourselves from the cross under the covert of sinful shifts, nor avoid it by any unlawful means, but take it up, and buckle to the burden.

IV. The necessity of the cross.

1. To the godly afflictions are often as necessary as meat and drink; for prosperity is as a dead sea (Pro_1:32). Standing waters contract mud, and breed vermin; a still body fills with bad humours. Fallow and unstirred grounds are fruitful in weeds; therefore God in great wisdom by trials shakes them out of security, and makes them more watchful of themselves; scouring makes metals brighter and more useful.

2. Another reason why the Lord hath yoked the Christian to the cross is, because He will thence fetch a strong argument to confound Satan (Job_1:9); He will have it appear that His servants love Christ and religion for itself, not for wealth or ease.

3. Comfort to the saints in their suffering.

(1) In that they have such a partner.

(2) In that we have Christ Himself at the other end of the cross, helping and supporting us. He is of power to carry the heavy end, and bear off the weight from us.

(3) In that we have all the saints our companions. How can we sink having so many shoulders under our burden.

V. What is required in taking up the cross?

1. A continual expectation and a standing unfearfully in the station wherein God hath set us, with a strong resolution not to be discouraged, though crosses come never so thick. Expected evils smart less.

2. A contentedness to abide under a great burden, as a man stands under the burden he hath taken up.

3. Love of God, notwithstanding the cross.

4. Humility and silence; not disputing the matter with God.

5. Joy and rejoicing, not in the smart of the cross, but in waiting the sweet fruit of it. (T. Taylor, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 8:34-38. When he had called the people unto him — To hear a truth of the last importance, and one that equally concerned them all; whosoever will come after me — And be a disciple of mine, entitled to all the privileges and blessings which belong to my disciples in this world and the next; let him deny himself — His own will, in all things, great and small, however pleasing, and that continually; and take up his cross — Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory. See on Mat 16:24-26. Whosoever shall be ashamed of me — Poor, despised, and a man of sorrows though I am; and of my words — That is, of avowing by word and action whatever I have said, particularly this my precept of self-denial, and taking up the daily cross: and whosoever is not heartily willing to sustain the scoffs of a wicked world, to which the profession and practice of my religion may expose him; of him also shall the Son of man be ashamed, &c. — He shall be ashamed to acknowledge one for his disciple who has acted in a manner so unlike his Master, and so unworthy of his religion. See on Mat 10:32-33.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

DISCIPLESHIP

Mat 16:24-26; Mar 8:34-37; Luk 9:23-25. Mark: “Calling to Him the multitude, along with His disciples, He said to them, Whosoever wishes to come after Me, let him deny himself, take up his cross, and follow Me.” We have no mention of the multitude, since He has been at Caesarea-Philippi, till now, when it is said that Jesus called them to Him, that they might hear, along with His disciples. Hitherto He has been expounding the straight, practical facts relative to Himself, expository of His Christhood and atonement, which it is very important for His disciples to know with certainty at this late date of His ministry. Now that He proposes to elucidate the conditions of discipleship, the whole multitude are concerned; therefore we see that, desisting from these interviews with His disciples, He invites the multitude to enjoy His preaching. The conditions of discipleship are plain, positive, explicit, and unmistakable, beginning with total and unequivocal selfabnegation, and culminating in crucifixion. The sinner’s way crosses, antagonizes, and disharmonizes with God’s way. All this must be primarily and eternally abandoned. This is the great work of repentance, fundamental in salvation. Then he must follow this total self-abnegation by taking up his cross, and walking in the track of Jesus; this is justifying faith, which invariably involves the whole problem of practical Christianity, loving obedience to every commandment, and faithful discharge of every duty, however arduous and repellent to the flesh. N.B. The first hemisphere of this great transaction is total, unequivocal, and eternal self-abnegation, taking up the cross and following Jesus, through tempest and sunshine, prosperity and adversity, whether flowers bloom or fagots flame, birds sing or lions roar; i.e., forsaking all sin we do our whole duty, let it be ever so repellent to the flesh. Now, remember, there is another distinct hemisphere fitting on to the preceding, and constituting the beautiful celestial sphere of Christian discipleship Jesus carried His cross to die on it. Though He broke down on the way, a stout African disciple relieved Him. So if you break down under the cross of heavy and intolerable duty — e. g., family prayer, public prayer, testimony, appeal, house-to-house visiting, slum work, street preaching — God will send an angel to carry the cross for you, whether incarnate or excarnate.

Discipleship means following Jesus. The utility of His cross was to die on it. So, remember, you are not only to suffer while bearing the cross, but actually you are to be crucified on it, thus putting an end to all suffering, and radically reversing the former environments, putting you upon the cross; so that you no longer bear the cross, but the cross bears you. There is a woeful misapprehension appertaining to Christian discipleship, even among holiness people. It is generally taken for granted that the faithful cross-bearer is sanctified. This conclusion is utterly out of harmony with our Savior’s exposition of discipleship. The masses of Church members simply refuse to bear the cross, thereby forfeiting all claims to discipleship, and putting themselves on a par with open sinners. A true conversion makes you a bona fide cross-bearer; while sanctification, crucifying Adam the First, and thus eliminating all repellency to Christian duty, puts you on top of the cross, so that henceforth it carries you; i.e., every duty to God which is heavy and irksome to the unsanctified, undergoes a mysterious and inexplicable metamorphism, so that, instead of being repellent and heavy, it is magnetic, charming, and delightful; so that, instead of chilling your enthusiasm and retarding your progress, it thrills you with new inspiration, giving you a fresh impetus on your heavenly way. To this there is no exception, even bloody martyrdom is disrobed of his terrors; so the pilgrim goes shouting to the burning stake. Hence you see that all who refuse to bear the cross of Christ are sinners. Those who bear it faithfully are justified; while the crucifixion which we receive on the cross, sanctifying us wholly, gives us the complete victory over all crosses, so that we carry them no more, but they carry us, every cross having eagle wings, mounting skywardly, and soaring away to glory, while we ride them triumphantly, with song and shouts of victory, till, welcomed by angelic millions, we sweep through the gates of glory.

Mar 8:35 : “For whosoever may wish to save his soul, shall lose it; and whosoever may lose his soul, for My sake and that of the gospel, he shall save it. For what shall it profit a man if he may gain the whole world and lose his own soul? or what will a man give in exchange for his soul?” In this paragraph our Savior gives psyche, the regular and constant word for soul, four times. The E.V. translates it “life” in two instances, ‘and “soul” in two more. I must confess, I see no reason for this change. If our Savior had meant “life” in verse thirty-five, He certainly would have said zoe.

The very fact that He says psyche all the time, is sufficient reason why we should do likewise. Methinks the translators simply failed to apprehend the deep spiritual meaning of our Lord in this beautiful passage, given literally by Mark and Luke. Jas 1:4; Jas 4:8, speaking of the “double-minded man,” uses this same word, dipsychos — i.e., double- souled — applying it to the unsanctified Christian; setting forth the fact that the unregenerate have one evil soul, the sanctified one good soul, and the unsanctified Christian the double soul; i.e., the good soul created by the Holy Ghost in regeneration, and the bad soul inherited from Adam the First, subjugated in conversion, and kept subordinated by grace, but still surviving, and an antagonistical element in the deep interior of the heart, causing much hindrance to duty and many a defeat in spiritual conflict, and a perpetual impediment to our efficiency for God, till eradicated and removed in the second work of grace, in which case you are no longer “double-minded,” unstable in all your ways, but free as a bird of Paradise, and happy as a lark, soaring into the sky; unincumbered by a solitary impediment, you fight, conquer, sing, and shout your way to heaven. You see from our Savior’s deliverances, that all religion is self-denial. The sinner refuses to deny himself of carnal pleasures, and sells out his soul to the devil for a “mess of pottage.” The unsanctified Christian finds self-denial hard and repellent to the flesh. There is where he flickers, lets go his hold on Jesus, and goes down to bell; while a sanctified man finds all self-denial no longer hard, but easy, and even delightful, so that he enjoys it, and runs after it, finding that every self-denial gives him an elastic bound for glory.

Here our Savior simply assures us that all who save their souls, shall lose them; and those who lose their souls for His sake, shall find them. We come into the world with a bad soul, which we must not only antagonize, but get rid of it altogether, coming to Jesus for a new soul, created in His own image and likeness. Hence the unpopularity of the true religion in all ages, and the paucity of its votaries. It is because the heavenly road is beset with crosses, which Adam the First can not pass, because they were put there to crucify him. Consequently, the carnal clergy, with the devil to help them, have in all ages led the people some other way. Satan has laid earth and hell under contribution, the last six thousand years, to render the way of death pleasant and charming to travelers. He has cut down the mountains, filled up the valleys, macadamized the road, paved it with gold, strewn it with flowers, and enchanted it with the most charming music, thus intermitting neither labor nor expenditure to make the road satisfactory to all, Church members and outsiders. No theology, Churchism, nor priestcraft can ever change the law of discipleship here propounded by the Prince of glory. If you would be a disciple, you must actually lose that evil soul you have had all your life, and take chances to get another; i.e., the man of sin must consent to lie down and die, taking the risk about living again.

The people of this world hold to the maxim, “A bird in the hand is worth more than two in the bush.” Consequently they hold on to the soul which they have had since their earliest recollection, willing to take all the religion which they can have compatibly with that soul; i.e., they will join the Church, take water baptism, weekly sacraments, work faithfully in the Church machinery, do some very nice parrot talk in the social meetings, pay their dues, attend church, receive official honors, represent the Church in the Conferences, and, with a collegiate education, actually preach the gospel — in their way. But to have heavy hands laid on them, nailing them to the cross, to bleed and die like Jesus, taking chances on the resurrection life, is utterly out of the question, and to be rejected contemptuously as the vain hallucination of the holiness cranks, who ought to be run out of the country. Good Lord, shine through us, and enable us to take Thy plain and simple Word, and be Thy true disciples!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

8:34-38 Jesus’ invitation to his disciples and the crowd lays out the cost of being his follower. • To give up your own way involves letting Jesus determine your goals and purposes in life. To take up your cross is metaphorical (cp. Luke 9:23); it indicates that faithfulness to Jesus must extend, if required, even to the point of death. To follow Jesus’ teaching and example is a continual commitment.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 8:34. Τὸν ὄχλον σὺν τοῖς μαθηταῖς, the multitude with His disciples) The doctrine here taught was true catholic doctrine [which is even inculcated upon the crowd, who were not yet quite distinctly instructed as to Jesus being the Messiah.—V. g.].—ἀκολουθεῖτω, let him follow) in the death of the cross.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 8:34-38 . First lesson on the cross .

Mar 8:34 . τὸν ὄχλον , the crowd. Even here! A surprise; is it not a mistake? So appears to think Weiss, who (in Meyer) accounts for the reference to a crowd by supposing that the words of Mat 10:38 are in his mind, which are given in Luk 14:25 as spoken to a crowd, probably because they were so given in his source. Jesus certainly desired to be private at this time, and in the neighbourhood of Caesarea Philippi ought to have succeeded.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The disciples of Christ must bear stoutly what burden soever the Lord layeth upon them, and subdue the affections of the flesh.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 34. Whosoever will come after me] It seems that Christ formed, on the proselytism of the Jews, the principal qualities which he required in the proselytes of his covenant.

The first condition of proselytism among the Jews was, that he that came to embrace their religion should come voluntarily, and that neither force nor influence should be employed in this business. This is also the first condition required by Jesus Christ, and which he considers as the foundation of all the rest: - If a man be willing to come after me.

The second condition required in the Jewish proselyte was, that he should perfectly renounce all his prejudices, his errors, his idolatry, and every thing that concerned his false religion; and that he should entirely separate himself from his most intimate friends and acquaintances. It was on this ground that the Jews called proselytism a new birth, and proselytes new-born, and new men; and our Lord requires men to be born again, not only of water, but by the Holy Ghost. See Joh 3:5. All this our Lord includes in this word, Let him renounce himself. To this the following scriptures refer: Mt 10:33; Joh 3:3; Joh 3:5, 2Co 5:17.

The third condition on which a person was admitted into the Jewish Church as a proselyte was, that he should submit to the yoke of the Jewish law, and bear patiently the inconveniences and sufferings with which a profession of the Mosaic religion might be accompanied. Christ requires the same condition; but, instead of the yoke of the law, he brings in his own doctrine, which he calls his yoke, Mt 11:29: and his cross, the taking up of which not only implies a bold profession of Christ crucified, but also a cheerful submitting to all the sufferings and persecutions to which he might be exposed, and even to death itself.

The fourth condition was, that they should solemnly engage to continue in the Jewish religion, faithful even unto death. This condition Christ also requires; and it is comprised in this word, Let him FOLLOW me. See the following verses; and see, on the subject of proselytism, Rut 1:16-17.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(34-38) And when he had called the people.—See Notes on Mat_16:24-28. The “calling the people,” or better, the multitude, to hear what involved the apparent failure of His mission announced in the preceding verses is an addition to St. Matthew’s narrative. It is confirmed by St. Luke’s “He said unto all” (Luk_9:23).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. he had called] Even in these lonely regions considerable numbers would seem to have followed Him, apparently at some little distance. These He now called to Him, and addressed to them, as well as to His Apostles, some of His deepest teaching, making them sharers in this part of His instruction.

will] i. e. whosoever is resolved. “Will” here is not the will simply of the future tense, but the will of real desire and resolution. Comp. Joh_7:17, if any man will do His will (i. e. is resolved at all costs to do it), he shall know of the doctrine, whether it be of God.

take up his cross] The first intimation of His own suffering upon the cross.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when he had called the people unto him,.... Who, it seems, followed him out of Galilee, from Bethsaida, and these parts; for it was in the way from thence to Caesarea Philippi, that Christ had this conversation with his disciples; who walked together alone, the multitude following at some distance; and the private conversation being ended, Christ called, or beckoned to the people, to come nearer to him:

with his disciples also; for what he was about to say, concerned them both:

whosoever will come after me; in a spiritual sense, as this multitude did in a natural one, and which is the same as to be a disciple of his:

let him deny himself, and take up his cross, and follow me; signifying, that his followers must deny themselves of worldly advantages, and suffer many things, as well as he, which he had been but just before acquainting his disciples with; See Gill on Mat 16:24.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.

Ver. 34. Whosoever will come after me] {See Trapp on "Mat 10:38"} {See Trapp on "Mat 16:24"}

Let him deny himself] Christianity (saith one) is perpetua naturae violentia, a continual crossing of corrupt nature.

Take up his cross] It is but a delicacy that men dream of to divide Christ and his cross. Every Christian must be a Crucian, said Luther, and do somewhat more than those monks that made themselves wooden crosses, and carried them on their backs continually, making all the world laugh at them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Our Saviour hearing Peter so stumble at the news, he told him, and the rest, of the cross which himself was to endure; and taking notice of his exceeding fondness to gratify himself, to the prejudice of a far greater good, he now tells them the law of his discipleship, that as he was not to please himself, nor to decline afflictions for the gospel, so neither must any who would be his followers; they must all deny themselves, take up the cross, and follow him. And because this was a hard saying to flesh and blood, and what was to be their certain lot, he presseth it upon them by several arguments to the end of this chapter.

See Poole on "Mat 10:38". See Poole on "Mat 16:24".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

34. When he had called the people — The people were to hear this lesson, although they had not heard of the previous with the disciples on which it was founded. For, according to Matthew, and in strict force of connection, it was addressed mainly to the disciples.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He called unto him the multitude with his disciples. This shows that there was an interval between what had just taken place and what is now recorded. Our Lord now, without any further special reference to St. Peter, delivers a lesson of universal application; although, no doubt, he had Peter in his mind. If any man would (ei tiv yelei) come after me, let him deny himself, and take up his cross, and follow me. This self-denial ought to extend to everything, even to life itself, which we ought to be willing to resign, if need be, for the sake of Christ. Take up his cross. It is as though he said, "Let him take up his cross, as I have borne my cross, that I might be the standard-bearer and Leader of all cross-bearers I, who carried the cross on which I was to be crucified to the mount of Calvary." St. Luke (Luk_9:23) adds the words (kay hmeran), "daily:" "let him take up his cross daily;" thus showing that "every day," and often "at every hour," something occurs which it becomes us to bear patiently and bravely, and so on continually through our whole life. He takes up his cross who is crucified to the world. But he to whom the world is crucified follows his crucified Lord. This cross assumes various forms; such as persecution and martyrdom, affliction and sorrow of whatever kind, appointed by God; temptations of Satan, permitted by God for our trial, to increase our humility and virtue, and to make brighter our crown.

Ver. 34-ch. Mar_9:1) It is the overcoming of spiritual error and Satanic influence, and the establishment of the kingdom of God.

II THE CONDITIONS OF ITS ATTAINMENT. (Ver. 34) These are open to all. The multitude is addressed equally with the disciples. There appears to have been a disposition in many to join themselves to his fortunes. He therefore lays down the terms of his service, so that none may enter it without knowledge of its nature.

1. Self-denial.

2. Cross-bearing. Not quite identical with the preceding, although involving it. "A Christian," says Luther, "is a Crucian" (Morison). His cross," each having some personal and peculiar grief, sorrow, death, through which he has to pass. This cross he is to take up voluntarily, and to carry, long ere it shall have to bear him.

3. Obedience and imitation. There can be no self-assertion or private end to be sought by individual believers. "The footsteps of Jesus." It is a cross even as the Master has to be crucified. The same spirit and plan of moral life must be shown. He is our law and our example.

II INCENTIVES. (Ver. 35-Mar_9:1)

1. Christ"s example and inspiration. He says not "Go," but "Come." He goes before, and shows the way.

2. The endeavor to save the lower "self" will expose to certain destruction the higher "self;" and The sacrifice of the lower "self" and its earthly condition, of satisfaction will be the salvation of the higher "self." "Life," or "soul," is used here ambiguously. A moral truism; a paradox to the worldly mind. "It is in self-denial that we first gain our true selves, recovering our personality again" (Lange).

3. The value of this higher life cannot be computed. All objective property is useless without that which is the subjective condition of its possession. Righteousness is that which makes individuality and the spiritual nature precious, and imparts the highest value to existence. Every man has to weigh the "world" against his "soul.

4. Recognition of Christ on earth is the condition of his recognition of us hereafter. It is not merely that we are "not to be ashamed;" we are to "glory" in him. The recognitions, the "well done" of Heaven, the highest reward. Even here the great triumphs of truth confer honor upon those who have striven for them.

5. The triumphs of the kingdom of God are not long deferred. Some of Christ"s hearers lived to see the overthrow of Jerusalem and the universal diffusion of the gospel. The spiritual vision is purified to discern the progress of truth in the world. Those victories which Christian morals and spirituality have already won within the experience of living Christians are an ample and abundant reward. M.

Vers. 34-38. The worldling and the Christian: a contrast.

Our Lord had just foretold his own sufferings, and now he goes on to speak of his requirement that his disciples should be willing to follow him in the way of the cross. Soon they would be involved in persecution and trials, which they would be unprepared to meet unless they had wholly surrendered themselves to him. He never hid from his disciples what it would cost them to follow him. Again and again, when there were signs of defection on the part of the people, he gave the twelve an opportunity of leaving him if they wished to do so. (Joh_6:67) Only whole-hearted service is acceptable to our Lord. It seems strange that his definite announcements of his sufferings, death, and resurrection should have been so imperfectly understood by his disciples. This can only be accounted for by the fact that they often took figurative language literally, (Mat 16:1Jo Mat 4:33 Mat_11:12) and literal language figuratively. (Mat_15:15-17 Joh_6:70) In this passage some of the distinguishing points between a worldling and a Christian are suggested, and by them we may test ourselves.

I THE ONE FOLLOWS THE WORLD, THE OTHER FOLLOWS CHRIST. Our Lord speaks here of following him, i.e. doing what he did, going where he went, etc. In any doubtful sphere let us fairly and frankly ask ourselves Would the Lord be here? He did not confine himself to the synagogue or to the temple, but dwelt in the home at Nazareth, worked at the carpenter"s bench, sat at the wedding feast, went out on the lake with the fishermen, etc. In our innocent enjoyments and ordinary work we may still be following him. Suggest occasions on which there is a distinct choice between the worldly and the Christ-like.

II THE ONE INDULGES HIMSELF, THE OTHER DENIES HIMSELF. A complete surrender of will is called for if we would truly serve Christ. Whenever his will points in one way and our inclination points in another, we must deny ourselves. This is an indispensable condition of following. The true denier of self is the true confessor of Christ. Wishes, tastes, and appetites must be restrained and (where obedience to the Lord requires it) denied by a Christian.

III THE ONE CARES FOR WHAT IS OUTWARD, THE OTHER FOR WHAT IS INWARD. Many desire to "gain the world," and in the attempt use selfish and sinful means, such as the Lord spurned when they were offered to him. (Mat_4:9) But what seems to us to be "gain" we must learn to "count loss for Christ". (Php_3:7, 8) His disciples cannot be content with the outward show of happiness. Character to them is far more important than circumstances. If the world be gained, nothing is gained; if the soul be lost, everything is lost.

IV THE ONE SEEKS EASE, THE OTHER RISKS THE LOSS OF IT. We want a test of the different courses which are sometimes presented for our choice. Speaking broadly, two are possible to us, and our use of the one as of the other proclaims what manner of men we are. The worldling asks, "Which is the pleasantest and easiest thing to do?" the Christian asks, "Which is the right thing?" and will choose that, whatever its issues.

V THE ONE FINDS DEATH A LOSS, THE OTHER A GAIN. Our life reaches far beyond things seen. Death is the grave of earthly pleasures, but it is the gateway of heavenly joys.

VI THE ONE WILL BE ASHAMED, AND THE OTHER EXALTED, IN THE DAY OF JUDGMENT. Christ speaks here of his coming again, "in the glory of his Father," as his Representative in judgment and as the Founder of a new heaven and earth, in which righteousness will dwell. Around him will be "the holy angels those servants of God who rejoice over the penitent, (Luk_15:10) who minister to the saints, (Heb_1:14) and who will finally execute the judgments of the Lord. (Mat_13:41) Then he who knows us altogether will separate us, according to his unerring judgment of our characters. All will awake, "some to everlasting life, and some to shame and everlasting contempt." (See also ver. 38) A.R.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And when he called the people - To hear a truth of the last importance, and one that equally concerned them all. Let him deny himself - His own will, in all things small and great, however pleasing, and that continually: And take up his cross - Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Concerning true discipleship:

v. 34. And when He had called the people unto Him with His disciples also, He said unto them, Whosoever will come after Me, let him deny himself, and take up his cross, and follow Me.

v. 35. For whosoever will save his life shall lose it; but whosoever will lose his life for My sake and the Gospel’s, the same shall save it.

v. 36. For what shall it profit a man if he shall gain the whole world, and lose his own soul?

v. 37. Or what shall a man give in exchange for his soul?

v. 38. Whosoever therefore shall be ashamed of Me and of My words in this adulterous and sinful generation, of him also shall the Son of Man be ashamed when He cometh in the glory of His Father with the holy angels.

Jesus had given the disciples a summary of His work in the interest of fallen humanity, the essential and characteristic Messianic ministry. He now gives a summary of the demands of true discipleship, addressed not only to the twelve apostles, but to a multitude of people whom the Lord expressly calls for that purpose. He does not speak of the manner in which a person becomes a disciple, but the way in which he gives evidence of the faith living in him. There are three points that Christ emphasizes: Denying self; taking up the cross; following Christ. A person who becomes a disciple of Christ really loses his identity, his individuality, so far as spiritual things are concerned. He no longer knows himself or insists upon his opinion and work. He sets aside all his own natural lusts and desires. But he must expect and therefore freely take upon himself the cross and suffering which is sure to strike him on account of his confession of Christ, though it lead into death itself. Thus the entire life of the Christian will finally resolve itself into that one purpose, to follow Christ wherever He may lead, and not doubt for the fraction of a second that His way is always best. The Lord explains this at some length. If anyone wants to save his life, have the full enjoyment of this life and all that it may offer in this world, he will lose the true life in Christ the Savior. But if anyone will regard this life, the world and all it has to offer, as nothing, give it all up for the. sake of Jesus and His Gospel, he will find the true life, the true joy and happiness in Him. If we should put the whole world with all its immeasurable riches on the credit side of the ledger and a single man’s soul on the debit side, the credit side would be practically effaced. There is nothing in the wide world which can measure up to the value of a single soul, especially not if one considers the fact that the Son of God shed His blood for that soul. Note: This statement will be readily assented to in theory by almost every person in the world, but in practice the great majority discard the idea as foolish; to enjoy this life first, and, if there still be time, to prepare for the next, that is the religion of many, even of those that bear the Christian name.

But there is another distinguishing mark which Jesus emphasizes at the end of His address. The entire world, all men by nature, are an adulterous generation, given to idolatry of some kind, and therefore guilty of all, transgressing all the commandments of God. If therefore, now that the Redeemer has appeared and His message of salvation has gone forth into all the world, anyone hears this Gospel, and yet is ashamed of it and of the Redeemer whose praise it proclaims, then this same Redeemer, but now in the form of the Judge of the living and the dead, will also be ashamed of him and will condemn him on that last great day. For then there will no longer be weakness and lowliness to set Him apart, but He will appear in the glory of His Father, with all the holy angels as His body-guard, Mat 10:33; 2Ti 2:12.

Summary.Jesus feeds four thousand men in the wilderness, is tempted by the Pharisees, warns His disciples against the leaven of the Pharisees and the Herodians, reproves their worldly care, heals the blind man of Bethsaida, accepts the confession of His Messiahship, and gives a lesson in true discipleship.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. How our blessed Saviour recommends his religion to everyone’s election and choice, not attempting by force and violence to compel any person to the embracing of it. If any man will come after me: that is, if any man chooses and resolves to be a Christian.

Observe, 2. Our Saviour’s terms propounded; namely, self-denial, gospel-suffering, and gospel-service.

1. Self-denial; Let him deny himself. By which we are not to understand, either the denying of our senses in matters of faith, or the renouncing of our reason in the matters of religion; but a willingness to part with all our earthly comforts, and temporal enjoyments, for the sake of Christ, when called thereunto.

2. Gospel-suffering; He must take up his cross. An allusion to the Roman custom, that the malefactor who was to be crucified, took his cross upon his shoulder, and carried it to the place of execution.

Where note, That not the making of the cross, but the patient bearing of it, when God has made it, and laid it upon our shoulders, is the duty enjoined. Let him take up his cross.

3. Gospel-service; Let him follow me, says Christ: that is, obey my commands, and imitate my example. He must set my life and doctrine continually before him, and be daily correcting and reforming his life by that rule and pattern.

Observe, 3. The reasons urged by our Saviour to induce men to a willingness to lay down their lives for the sake of Christ and his holy religion; He that will save his life, shall lose it; and he that is willing to lose his life for the gospel’s sake, the same shall find it.

Intimating to us, 1. That the love of this temporal life is a great temptation to men to deny Christ, and to renounce his holy religion.

And, 2. That the surest way to attain eternal life, is cheerfully to lay down our temporal life, when the glory of Christ, and the honour of religion, requires it at our hand.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

34–9:1. THE DUTY OF SELF-SACRIFICE

Mat 16:24-28. Luk 9:23-27

34. εἴ τις ([1779][1780][1781][1782][1783][1784][1785]) rather than ὅστις ([1786][1787]2[1788][1789]).

[1779] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1780] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1781] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1782] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[1783] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1784] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1785] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1786] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1787] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1788] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1789] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

34. τὸν ὄχλον. Cf. Mar 7:14. Neither Mt. nor Lk. mentions this multitude which comes thus suddenly upon the scene, but Lk.’s characteristic ἔλεγεν πρὸς πάντας indicates that others besides the Twelve are now present. What follows could be appreciated by many outside the Twelve, and self-denial is for all, not for ministers only. Mt. inserts his favourite τότε, thus making this address follow immediately on the prediction of the Passion. In the East a crowd is easily collected.

Εἴ τις θέλει. See crit. note. If anyone desires to come after Me; οὐδένα γὰρ ἄκοντα καταναγκάζει (Euthym.). There is no δεῖ, and εἰ θέλει is put first with emphasis. This “catholic doctrine” (Beng.) is almost verbatim the same in all three, and we may believe that it was regarded as one of the chief treasures among Christ’s remembered Sayings. It seems to have been in “Q”; Mat 10:38-39; Luk 14:26-27; Luk 17:33.

ὀπίσω μου ἐλθεῖν. Quite different from ὑπάγειν ὀπίσω μου (Mar 8:33). Among the crowd, partly heathen, were some who came out of mere curiosity, and others who followed without counting the cost. Who ever desires to be a genuine follower must accept the conditions. The idea of ἀκολουθεῖν now takes the place of μετάνοια (Mar 1:4; Mar 1:15, Mar 6:12), and the appeal seems to be made to a select few.

ἀπαρνμησάσθω ἑαυτόν. He must give up self-worship and self-will. Self is a home-made idol to be put away (Isa 31:7). He must love God with all his powers and his neighbour as himself. The expression is not found elsewhere in N.T.

ἀράτω τὸν σταυρὸν αὐτοῦ. The same verb is used of Simon of Cyrene (Mar 15:21). This is the first mention of the cross in Mk and Lk., but Mat 10:38 is earlier. Jn nowhere uses it in a metaphorical sense. The metaphor would be intelligible and amazing to those who heard it. Varus about B.C. 4 had crucified 2000 rebels (Joseph. Ant. XVII. x. 10). Quadratus (B.J. II. xii. 6), Gessius Florus (B.J. II. xiv. 9) and others (B.J. V. xi. 1) crucified many. Lk. adds his characteristic καθʼ ἡμέραν to the startling metaphor. If the expansion is his own, it shows much spiritual insight; cf. the change from σήμερον to τὸ καθʼ ἡμέραν in the Lord’s Prayer. In all five passages it is “his cross” or “his own cross,” which intimates that everyone has a cross that no one else can carry. Here the primary reference is to martyrdom; every disciple must be ready for that. To the Twelve, who had just heard the prediction of the Passion, the parabolic Saying would be much more intelligible than to the rest.

ἀκολουθείτω μοι. “Obey Me without question.” It is doubtful whether this is a third condition or a return to ὀπίσω μου ἐλθεῖν, “and in that way he will come after Me.” The Saying could hardly have been invented.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

34. τὸν ὄχλον—the multitude. It seems from this, that in spite of his being away from his usual place of work, and in heathen territory, Jesus was surrounded by a crowd of people. And his language implies that they had some knowledge of him. Εἴ τις θέλει ὀπίσω μου ἀκολουθεῖν—If any one wishes to follow after me. A figurative expression of discipleship.1

Εἴ τις, instead of ὅστις, Treg. WH. RV. א BC* DL Δ Latt. Harcl. marg. ἀκολουθεῖν, instead of ἐλθεῖν, Tisch. Treg. C* DX 1, 28, most mss. Lat. Vet. Vulg. The rare combination, found elsewhere only Mat 10:38, is fairly conclusive of the originality of the reading.

ἀπαρνησάσθω ἑαυτὸν—let him deny himself. The person is made here the direct object of the verb, not the indirect. He is not to deny something to himself, but he is to renounce himself. He is to cease to make himself the object of his life and action. The verb is the same that is used to denote Peter’s denial of his Master, and means to deny that one stands in a supposed relation to another, and hence to reject, or renounce. To deny self is therefore to deny the relation of self-interest and control which a man is supposed to hold to himself, in the interest of humanity and of God; in other words, to renounce himself. It is the negative side of the command to love, and like that, does not refer to special acts, but to a change of the fundamental principle of life. κ. ἀράτω τὸν σταυρὸν αὐτοῦ—and take up his cross. This is a phase, the extreme phase of the self-denial which Jesus has just demanded. Let him deny himself, and carry out that self-denial even to death. The cross does not mean here any disagreeable thing, but the instrument of death. The criminal carried his own cross to the place of execution, and so, to take up the cross means to go to the place of death. The equivalent of it in our language would be to go to the gallows or the stake. The idea is, that a disciple is to follow the example of Jesus in giving up everything, even life itself, that belongs to the selfish interests, sooner than anything belonging to the higher purposes of life. κ. ἀκολουθείτω μοι—and follow me. This is not a third thing added to the self-denial and cross-bearing, but a repetition of the ὀπίσω μου ἀκολουθεῖν of the conditional part of the sentence. The meaning is, that in these two things, self-denial and cross-bearing, is to be found the way to follow him.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Jesus now pauses; for what he has to say now is to be said to all who follow him. Hence he calls the multitude with his disciples. Peculiar to Mark.

Will [θελει] . Rev., would. See on Mt 1:19. It is more than is wishful.

His cross. The pronoun aujtou his, is in an emphatic position.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.