Mark 8:36

Mar_8:36-37

For what shall it profit a man?

The worth and excellency of the soul

The soul of man is of inestimable value.

1. In respect of its capacity of understanding.

2. In respect of its capacity of moral perfection.

3. In respect of its capacity of pleasure and delight.

4. The high price which God the Father, Son, and Holy Ghost have set upon our souls. (Dr. Scott.)

The gain of the world compared with the loss of the soul

I. The gain supposed.

1. It is an uncertain gain-If.

2. It is a difficult gain.

3. It is a trifling gain.

4. It is an unsatisfactory gain,

5. It is a temporary gain.

II. The loss sustained.

1. The loss of heaven.

2. The loss of happiness.

3. The loss of hope.

III. The inquiry proposed.

1. Will the pleasures of sin compensate you for eternal pain?

2. Will any worldly gain compensate you for the loss of the soul?

3. Christ shunned the offer, you accept less.

4. Or will you ask, What must I do to be saved? (H. F. Pickworth.)

I. The manner of propounding this truth. The manner of propounding is by a continued interrogation, which not only carrieth in it more strength than an ordinary negation, but stirreth up the hearer to ponder and well weigh the matter, as if he were to give his judgment and answer; as if the Lord had said in larger speech, Tell me out of your own judgments and best understanding, let your own consciences be judges whether the whole world were a reasonable gain for the loss of the soul, or whether the whole world could recover such a loss, or no.

2. In the manner note another point of wisdom, namely, in matters of much importance, as is the losing of the soul; or else of great danger, as is the winning of the world, to use more than ordinary vehemence.

3. Our Saviour in the manner teacheth how naturally we are all of us inclined to the world, to seek it with all greediness, and so have need of many and strong back biases.

II. The matter affords sundry instructions:-

1. The more a man is addicted to gain the world, the greater is the danger of losing his soul. They that will be rich fall into many temptations and snares.

2. Desire to be rich and gain the world stuffeth the soul with a thousand damnable lusts, everyone able to sink it to hell.

3. Desire of gain threatens danger and singular detriment to the soul; because it brings it almost to an impossibility of repentance and salvation; Mat_19:20 : It is easier for a camel to pass through the eye of a needle, than for a rich man to be saved.

4. As it keeps out grace in all the means of it, so it eats out and casteth it out of the heart, as the lean kine ate up the fat, and were lean and ill-favoured still. (T. Taylor, D. D.)

Gaining the world

What a man loses this side of the grave by this unholy bargain.

1. A good conscience.

2. His communion with God.

3. His hope in the future.

Some are selling their souls-

1. For pleasure.

2. For the world.

3. For business.

4. For fear of ridicule. (J. Vaughan, M. A.)

A sum in gospel arithmetic

I propose to estimate and compare the value of the two properties.

I. The world is a very grand property. Its flowers are Gods thoughts in bloom. Its rocks are Gods thoughts in stone. Its dew drops are Gods thoughts in pearl. How beautiful the spring with bridal blossoms in her hair. Oh, you say, take my soul! give me that world. But look more minutely into the value of this world. You will not buy property unless you can get a good title. You cannot get a good title to the world. In five minutes after I give up my soul for the world, I may have to part with it. There is only one way in which I can hold an earthly possession, and that is through the senses: all beautiful sights through the eye, but the eye may be blotted out-all captivating sounds through the ear, but my ear may be deafened-all lusciousness of fruits and viands through my taste, but my taste may be destroyed-all appreciation of culture and of art through my mind, but I may lose my mind. What a frail hold, then, I have upon any earthly possession! Now, in courts of law, if you want to get a man off a property, you must serve upon him a writ of ejectment, giving him a certain time to vacate the premises; but when death comes to us and serves a writ of ejectment, he does not give us one second of forewarning. He says, Off of this place! You have no right any longer to the possession. We might cry out, I gave a hundred thousand dollars for that property-the plea would be of no avail. We might say, We have a warrantee deed for that property-the plea would be of no avail. We might say, We have a lien on that storehouse-the plea would be of no avail. Death is blind, and he cannot see a seal, and cannot read an indenture. So that first and last, I want to tell you that when you propose that I give up my soul for the world, you cannot give me the first item of title. Having examined the title of a property, your next question is about insurance. You would not be silly enough to buy a large warehouse that could not possibly be insured. You would not have anything to do with such a property. Now, I ask you what assurance can you give me that this world is not going to be burned up? Absolutely none. Geologists tell us that it is already on fire, that the heart of the world is one great living coal, that it is just like a ship on fire at sea, the flames not bursting out because the hatches are kept down. And yet you propose to palm off on me, in return for my soul, a world for which, in the first place, you give no title, and in the second place, for which you can give no insurance. Oh, you say, the water of the oceans will wash over all the land and put out the fire. Oh no, there are inflammable elements in the water-hydrogen and oxygen. Call off the hydrogen, and then the Atlantic and the Pacific oceans would blaze like heaps of shavings. You want me to take this world for which you can give no possible insurance. Astronomers have swept their telescopes through the sky, and have found out that there have been thirteen worlds, in the last two centuries, that have disappeared. At first, they looked just like other worlds. Then they got deeply red-they were on fire. Then they got ashen, showing they were burned down. Then they disappeared, showing that even the ashes were scattered. And if the geologist be right in his prophecy, then our world is to go in the same way. And yet you want me to exchange my soul for it. Ah no, it is a world that is burning now. Suppose you brought an insurance agent to look at your property for the purpose of giving you a policy upon it, and while he stood in front of the house, he would say, That house is on fire now in the basement-you could not get any insurance upon it. Yet you talk about this world as though it were a safe investment, as though you could get some insurance upon it, when down in the basement it is on fire. I remark, also, that this world is a property, with which everybody who has taken it as a possession, has had trouble. Now, between my house and this church, there is a reach of land which is not built on. I ask what is the matter, and they reply that everybody who has had anything to do with that property got into trouble about it. It is just so with this world; everybody who has had anything to do with it, as a possession, has been in perplexity. How was it with Lord Byron? Did he not sell his immortal soul for the purpose of getting the world? Was he satisfied with the possession? Alas, alas, the poet graphically describes his case when he says:

Drank every cup of joy, heard every trump

Of fame; drank early, deeply drank; drank draughts

Which common millions might have drank. Then died

Of thirst, because there was no more to drink.

Oh yes, he had trouble with it, and so did Napoleon. After conquering nations by the force of the sword, he lies down to die, his entire possession the military boots that he insisted on having upon his feet while he was dying. So it has been with men who had better ambition. Thackeray, one of the most genial and lovable souls, after he had won the applause of all intelligent lands through his wonderful genius, sits down in a restaurant in Paris, looks to the other end of the room, and wonders whose that forlorn and wretched face is; rising up, after awhile, he finds that it is Thackeray in the mirror. Oh yes, this world is a cheat. Talk about a man gaining the world! Who ever gained half the world?

II. Now, let us look at the other property-the soul. We cannot make a bargain without seeing the comparative value. The soul! How shall I estimate the value of it? Well, by its exquisite organization. It is the most wonderful piece of mechanism ever put together. Machinery is of value in proportion as it is mighty and silent at the same time. You look at the engine and the machinery in the Philadelphia Mint, and as you see it performing its wonderful work, you will be surprised to find how silently it goes. Machinery that roars and tears soon destroys itself; but silent machinery is often most effective. Now, so it is with the soul of man, with all its tremendous faculties-it moves in silence. Judgment without any racket, lifting its scales; memory without any noise, bringing down all its treasures; conscience taking its judgment seat without any excitement; the understanding and the will all doing their work. Velocity, majesty, might; but silence-silence. You listen at the door of your heart. You can hear no sound. The soul is all quiet. It is so delicate an instrument, that no human hand can touch it. You break a bone, and with splinters and bandages the surgeon sets it; the eye becomes inflamed, the apothecarys wash cools it; but the soul off the track, unbalanced, no human power can readjust it. With one sweep of its wing it circles the universe, and over-vaults the throne of God. Why, in the hour of death the soul is so mighty, it throws aside the body as though it were a toy. It drives back medical skill as impotent. It breaks through the circle of loved ones who stand around the dying couch. With one leap it springs beyond star, and moon, and sun, and chasms of immensity. Oh, it is a soul superior to all material things. I calculate further the value of the soul by the price that has been paid for it. In St. Petersburg, there is a diamond that Government paid two hundred thousand dollars for. Well, you say, it must have been very valuable, or the Government would not have paid two hundred thousand dollars for it. I want to see what my soul is worth, and what your soul is worth, by seeing what has been paid for it. For that immortal soul, the richest blood that was ever shed, the deepest groan that was ever uttered, all the griefs of earth compressed into one tear, all the sufferings of earth gathered into one rapier of pain and struck through His holy heart. Does it not imply tremendous value? I argue also the value of the soul from the home that has been fitted up for it in the future. One would have thought that a street of adamant would have done. No, it is a street of gold. One would have thought that a wall of granite would have done. No, it is the flame of sardonyx mingling with the green of emerald. One would have thought that an occasional doxology would have done? No, it is a perpetual song. (Dr. Talmage.)

The chief thing forgotten

So short-sighted and foolish is man! I once read of a woman whose house was on fire. She was very active in removing her goods, but forgot her child, who was asleep in the cradle. At last she thought of the poor babe, and ran, with earnest desire, to save it. But it was now too late; the flames prevented her from crossing the threshold. Judge of the agony of mind which wrung from her the bitter exclamation: Oh, my child! my child! I have saved my goods, but lost my child! So will it be with many a poor sinner, who spent all his life in the occupations of the world, while the one thing needful was forgotten. What will it then avail for a man to say, I secured a good place, or a good trade, or profession, but I lost my soul? I made many friends, but God is my enemy. I heaped up riches, but now they must all be left.

Profit and loss

What is the good of life to us if we do not live? what is the profit of being a man in form and not a man in fact? what is the worth of existence if its worth is all, or, for the most part, outside of us and not in us? There are two remarks which might be made in illustration of this question, in the sense in which I take it.

I. The gain here spoken of is nominal, imaginary.

II. The loss is real, and it is the greatest conceivable.

I. I shall only have time here to say a few words with regard to the latter point. As to the former I will only say, that to lose the soul, not to live mans higher life, is really also to lose the world, whether you mean by it the material world, or the activities and pleasures of human life. It is only in an imaginary, entirely illusory way that any man who loses his soul gains the world. We gain as much of the world as really enriches us, really enters in the shape of thought and feeling into the current of our existence, really affords us unmixed and enduring satisfaction, and we gain no more of the world than this. We have of the world not what we call our own, but what we are able to enjoy and no more. It is not to gain the world, to gain riches which can buy anything the world contains, unless you can buy along with it the power to enjoy it. Thus rich men gain the whole world and do not gain it at all. They have no delight in books, no interest in public affairs, no zest for amusements. They have gained the world, and do not possess it. Their world is almost the poorest conceivable. It does not enrich them. It does not occupy their affections, or fill up their idle hours; it does not lend stir or variety or charm or value to their existence. Cultivate and expand the mind: in proportion as you do so, though your fortunes remain stationary, you gain the world. On the other hand, an educated man may be poor-the inhabitant of a garret or of a cottage; but the world which exists for him, in which he lives, is rich and spacious. In the observation of nature, in the study of books, above all in the study of man, he finds deep, unfailing delights. The seas which break on the shores of other lands, the storms that sweep over them, the streams that flow through them, the people who inhabit them, are all full of interest to him, and possess him And are possessed by him. In comparison with that of a man devoid of intellectual life, his world is one full of a thousand various pleasures, and occupations, and possessions. Without something higher and better than even intellect and mental culture and activity, you cannot gain the world, except in a poor and illusory manner. Only if you have the soul to scorn delights and live laborious days, not for fame but for the good of others, to spend riches and health and intellect and life, not in ministering to selfish tastes, be they either fine or coarse, but in doing good, helping others to be better and happier, in being to them a minister of the things which God has given you, and a herald to them of the glad tidings of Gods love, and mans fellow feeling and charity;-only if you have such a soul can you truly gain the world, enjoy its best, purest, most various, and abundant pleasures and satisfactions, and also have the sting taken out of its worst trials and afflictions. The luxury of doing good in the love of goodness, of giving rather than receiving, is the best and richest which the world affords. It was a luxury to enjoy which the Son of Man advised one whom He loved well, one who had gained the world and had large possessions, to sell all that he had and give it to the poor, and come and follow Him. The gain here spoken of, then, is illusory.

II. The loss is real and immense.

1. In the first place, the soul is lost by not being exercised. Life which is not effort, growth, increase, is not life at all; it is life lost. Souls are not in danger of being lost when they are without such light as we enjoy. They are lost. There is no contingency in the matter. Where mans higher life has not been called forth, the loss is not what may be, but what is-it is condemnation and death. Only compare a savage of any country with a Christian of your own land, and see if the loss is nothing or little. I speak of the heathen abroad, because what is to be said of them has its application at home. Use the body, exercise your limbs, observe the laws which govern the use of your physical nature, and you will thus best secure its health and soundness. In the same way it does not save the soul to entertain, as many do, a constant and worrying anxiety as to the soul. Use the soul, exercise your higher life, and you will thus save the soul, thus promote your higher life.

2. I remark, in the second place, that the soul is lost when it is perverted and corrupted. It is perverted and corrupted in the sphere of the lower life. In this sphere souls are doubly lost, as a citadel for which contending armies strive for weeks and months is doubly lost when those who ought to hold it are driven out and those who ought not to hold it enter in. They are lost as a friend is lost who becomes a foe; they are lost as guns are lost in battle when they are turned upon their retreating owners. When, instead of a man having passions and commanding them, passions possess the man and command him, all human life, all higher life is lost; it is gradually or rapidly narrowed, curtailed, darkened, debased, emptied of its worth and value. The soul is perverted in the sphere of the lower life. It is more important, perhaps, to remark that it is perverted and corrupted in its own sphere. It reminds us that souls are perverted in their own sphere-perverted not only by passion but by religion. If the light that is in you be darkness, how great is that darkness! If your religion is false, where can you be in contact with truth? Souls lost through passion often keep a mysterious reserve of goodness in which there is hope. It is not so where religion is not love, but sect and party, selfishness, spiritual pride, bigotry; where religion, instead of demolishing every wall of partition between man and man, and between man and God, erects new barriers and new divisions. Mans higher life of faith and goodness is here under a double curse-it is cut off at once from nature and from grace, it is severed at once from the world and God, it has neither pagan health nor Christian beauty, neither natural bloom nor spiritual glory.

3. It is easy, I remark in conclusion, to exhaust the world and life in all directions but one. As for the great mass of men, they are by their very condition denied all, or almost all, that makes life attractive, beautiful, enjoyable. Even much study itself is a weariness of the flesh. As we think of all this, we are tempted to say-Surely every man walketh in a vain show; they are disquieted in vain. Other life is vain-mans true life is not vanity, nor vexation of spirit. For all men, rich and poor, learned and ignorant, for the drudge toiling in darkness in a mine, for those whose labours are in the lofty fields of science, there is a life possible, not remote, far off, unnatural, but their own life, mans true life, life of faith and goodness, Christs life in the unseen and eternal, from which vanity is remote, to which vexation cannot come, in which the rich find the true use of riches, the learned and gifted of their gifts, the poor an untold wealth in poverty, all men the grandeur, worth, sacredness of this mortal existence. In the same way, I will add, is immortality brought to light also. Flesh and blood may turn again to clay, all human glory may fade; but truth and righteousness and love are Divine and cannot die. A life which is filled by these is a part of the life of God, who inhabiteth eternity. (J. Service, D. D.)

Selling ones soul

I. Let us examine, in the first place, this fine human possession, which the devil wishes to obtain, called, by all of the evangelists who report Jesus words, a mans own soul.

1. Think of this: Each of us has a whole soul to himself. There is that within us which has measureless capacities. There is within us, too, that which has marvellous susceptibilities. A human heart can weep and sing, groan and laugh, shudder and shiver. There is, also, that within us which has untold possibilities. Each birth begins a history, the pages of which are not written out at once. It can be a Nero or a Paul, a Saul or a David, a Bunyan or a Byron, a star or a shadow.

2. Think of this next: This soul is entirely each mans own. We might have expected such a thing, for all Gods gifts and creations are perfect. He gave each human creature one soul, and then he placed the individual owner in dominion over it. Hence, He respects the property title in all His dealings with it. Behold, I stand at the door and knock (see Rev_3:20). Even the devil has no power to steal away a mans soul unawares.

3. Then think of another thing: Great estimates have been set upon the value of a human soul.

4. Then, again, think of this: If lost, this soul of ours is all lost at once. When a soul is sold to the devil, it resembles real estate, in that it carries all improvements with it. For the sale of soul transfers all the powers of it. The intellect enters perdition unchanged. Moreover, this ruin carries with it all the souls sensibilities. We can suffer here; but no one can picture with language how the finally lost at last learn to suffer. The sale of the soul, furthermore, carries with it all its biographies. Our souls are our biographies incorporated in existence. Each fibre of being is a thought, a word, or a feeling. He who sells his soul to the devil sells his fathers tenderness and his mothers tears, his chances of good, his resolutions of reform, his remembrance of Sabbaths, his own fruitless remorses over sin, his educations, his embellishments-his all.

II. Now let us, in the second place, turn to consider the devils price for a soul, called, by the evangelists all alike, the whole world.

1. Observe the rather fine show it makes.

2. But now, on the other hand, it is just fair that men should note some delusive reserves concealed in this luring price. For example, remember that the devil never offered the entire world to anybody except Jesus Christ (see Mat_4:8-9). He never said anything like that to a common man. Let us give even Satan his due. One lie there is he has not yet told upon this earth. He has offered no man the whole world. Nor has any one person ever had it. Nor does anybody keep what he gets.

3. Still further: observe as you contemplate this lure of the devil, which he calls his price, the painful drawbacks one meets in the enjoyment of it after it is attained. The world we get attracts jealousy the moment we have it in possession. Mere possession of the world brings satiety. One of the kings in Europe, it is recorded, wearied and disgusted with luxurious pleasures, offered a vast reward just for the discovery of what he called a new sensation. The princes of the earth are not contented. Rasselas was restless even in the Happy Valley. The gain of this world engenders a fresh craving for more. Poetic justice at least was that when the Parthians rewarded Crassus for the infamy of his avarice by pouring melted gold down his throat until he was full of it; then he had enough, and died. Then love is lost in the strife of desire.

III. All that remains now to be considered, is the grand offer of Christ, as He attempts to arrest the ruinous bargain He sees going rapidly on toward its consummation.

1. First, What does the Saviour say? The answer is found in the context. From this we learn that Christs offer for a mans soul, is the soul itself. It is as if He said, Give Me your soul, and I will secure the everlasting possession of it to yourself; if you will lose your life-or soul-to Me, I will see that you shall save it. He will take nothing away in this transfer but our imperfections and our sins.

2. Then what will the Saviour ask? Only this: Come to Me; repent of sin; trust Me for an atonement; enter upon My service; try to do good; rest in My love; perfect yourself for heaven.

3. Can the Saviour be actually in earnest? The Son of God became the Son of man in order to make this offer for human souls. (C. S. Robinson, D. D.)

Loss of the soul-its extent

I. It is an entire loss. When Francis

I. lost the important battle of Pavia, he described it by saying, We have lost all but honour. But there is nothing to qualify or mitigate the loss of the soul. It is the loss of losses, the death of deaths-a catastrophe unequalled in extent, and unparalleled in its amount through all the universe of God.

II. A loss without compensation. The great fire of London consumed six hundred streets, thirteen thousand dwellings, and ninety churches, and destroyed property to the amount of seven and a half millions of pounds sterling. Yet that calamity was in some sort changed into a blessing; for the rebuilding of the city, in a superior style of architecture, and with more regard to sanitary arrangements, banished forever the fearful plague which had previously made such havoc. But for the loss of the soul nothing can countervail so as to make amends for it.

III. Irreparable. Other losses may be repaired. Lost friendships may be regained or replaced; lost health may be restored; lost property recovered; but the loss of the soul can never be retrieved. When Sir Isaac Newton had lost some most important and complicated calculations, the result of years of patient thought and investigation, by the burning of his papers, the loss to him was immense; and yet, with patience equal to his genius, he could say to the favourite animal that caused it, Diamond, Diamond, thou little knowest the labour thou hast cost me! But what is the loss even of years of patient philosophic investigation and profound mathematical research, compared with the loss of a human soul, capable of conducting, in some degree, similar investigations, and of repeating and repairing them if lost?

IV. Cast away. The second death. (J. J. Given, M. A.)

How awful the charge of souls

Ministers have taken even the care of immortal souls, their education for eternity, their discipline for heaven! Have we ever essayed, however vain the effort, to take the dimensions of a soul, to sound its depths, and explore its vast capacities? Look at the infant child that appears but little raised above the level of mere vegetable life. Mark the gigantic strides by which he rises in a few short years to such wonders of intelligence, that he dives into the hidden mysteries of nature, calculates the distance of the stars, and, by the magic of his telescope, sees world ascending above world, and system towering above system, up to the footstool of the throne of God! Into what, then, may a soul expand, when, free from the prison house of flesh, it is let out to expatiate amidst its native heavens! Or, what may such a nature be in its ruins, in a fall corresponding to such a height! These, then, are the mighty concerns with which we have professedly engaged to intermeddle. For the perdition or salvation of beings on so immense a scale, we shall have to render an account. (H. Woodward, M. A.)

All gain is loss when a man does not save his soul

He who possesses all things without God, has nothing. No man is so foolish as to be willing to purchase an empire at the price of his life; and yet the world is full of those pretenders to wisdom, who give up salvation and immortal life for a vain pleasure, a handful of money, or an inch of land. How much are the greatest conquerors to be pitied, if, whilst intoxicated with their victories and conquests, they ravage and lay waste the earth, their own souls are laid waste by sin and passion, and destroyed to all eternity. (Quesnel.)

The price of the soul

An appeal to the instincts of common sense, which comes specially home to a commercial nation like the English. The selling price-the market value of everything is challenged. All schemes and proposals-whether in the realm of politics or of commerce-are met with this question. The eager desire for profit carries men away till there is no room left for any other purpose in life. For money men will almost dare to die. There are men who for moneys worth will sell others lives-ship owners the lives of their sailors, mothers the happiness of their daughters. But there are more precious treasures at stake sometimes than even flesh and blood. Some will tamper, for moneys worth, with what involves the loss of the soul. This is a gain which it is dead loss to win; a price which it is suicidal to pay-selling for money that which no money can buy again; giving-like the foolish Glaucus-golden armour for brazen; trading on capital; embarking, with rotten securities, on a bubble scheme. No amount of earthly gain can free the soul from death and judgment. The moral life once gone-its vitality not destroyed but ruined and turned against itself-how shall it be recovered? Even now there is a foretaste of this awful state. At times there is within the heart a very hell of sin; jealousy, covetousness, cruelty, selfishness, all combining to make such a hell within the breast as a man would shrink from disclosing even to his most lenient friend. Plain sober reason, then, obliges us to consider Christs question. (H. B. Ottley M. A.)

What shall it profit …

To be good, nay, to pursue goodness as our ruling aim, is to make, or gain our souls. To be bad, or not to follow after that which is good, is to unmake or lose the soul. And hence, whatever other aims we may lawfully, or even laudably, place before us, this should stand first with us all. For what are we profited if we should achieve the highest distinction-what are we profited should we become great poets or artists, great scholars or statesmen, if we did not use our powers for good ends? Or, to use the sacred familiar words, What is any man profited if he should gain the whole world only by the loss of his own soul? Nay, more; what is the world profited if he should lose that? I often think of Sir Walter Scott kissing Lockhart, that bitter man of the world, and saying to him with his dying breath, Be good, my dear, be good. For Scott had gone far both to gain the world, and to lose it; only to discover at last-as sooner or later you will discover-that nothing but goodness is of any real worth. To be good, to do our duty in a dutiful and loving spirit, is the crown and top of all performance. And nothing short of this, nothing apart from this, will be of much comfort to us through life or in death. For, whatever England may do, it is very certain that God expects every man to do his duty-his duty to himself, to God, and to his neighbour-not only on this exceptional day or that, but every day. (S. Cox, D. D.)

Losing the soul

If you yield to temptation and fail in the hour of trial, if you cease from the work and retire from the strife, whatever else you may gain, you will be losing your soul-losing possession of it, losing command of it, losing hope for it. You will be adjudging yourself unworthy of the life eternal, condemning yourself to live in the flesh and walk after the flesh, instead of living and walking in the spirit. All that is noblest, purest, best in you will die for want of sustenance or want of exercise. All that is loftiest and noblest in thought, in morality, in religion, in life, will lose its power over you, its charm for you, and will fail any longer to quicken responses of love and desire within you. If you would know to what depths you may sink should you relinquish your aim, you have only to recall an experience which can hardly be strange to any man of mature years who has kept his soul alive. For who has not met an early friend, after long years of separation, only to find that by addicting himself to sensuous or selfish aims, by cherishing a vulgar and worldly spirit-or, in a word, by walking after the flesh-he has belied all the fair promise of his youth, and grown insensible to the charm and power of all that you still hold to be fairest, noblest, best? Speak to him of the open secrets of beauty, of purity, of truth, of love, and he stares at you as one who listens to a forgotten dream; or perhaps-as I once saw a poor fellow do-bursts into tears, and exclaims, No one has spoken to me like that for an age! If you would waken any real interest in him, elicit any frank response, your whole talk must take a lower range; you must come down to the level on which he now lives and moves. What has the man been doing with himself all these years? He has been losing his soul, suffering it to lust in him unused. He has exchanged his immortal jewel, not for the whole world-though even that were a losing bargain-but for a little of that which even the world confesses to be vile and sordid and base. To that base level even you may sink, if, amid all trials and temptations and defeats, you do not steadfastly pursue the high spiritual aim which Christ invites and commands you to cherish; if you do not seek above all else to be good, and do not therefore follow after whatsoever things are just, true, pure, fair. Hold fast to that aim, then; that by your constancy you may gain and possess your soul. (S. Cox, D. D.)

Loss of the soul

And what is it to lose a soul? It is to let weeds grow there instead of flowers. It is to let selfishness grow, suspicious, curious tempers grow, wantonness grow, until they have all the field to themselves. Set these in full force within a being, and add, if you will, a whole universe of possession: it is hell You may think that these are only strong rhetorical words. It is just as simple literal fact as that two and two make four. I do not think that you will need to look far around you in the world for the proof of it. (J. B. Brown, B. A.)

Monuments of soul ruin

Often, when travelling among the Alps, one sees a small black cross planted upon a rock, or on the brink of a torrent, or on the verge of a highway, to mark the spot where men have met with sudden death by accident. Solemn reminders these of our mortality! but they led our mind still further; for, we said within us, if the places where men seal themselves for the second death could be thus manifestly indicated, what a scene would this world present! Here the memorial of a soul undone by yielding to a foul temptation, there a conscience seared by the rejection of a final warning, and yonder a heart forever turned into a stone, by resisting the last tender appeal of love. Our places of worship would scarce hold the sorrowful monuments which might be erected over spots where spirits were forever lost-spirits that date their ruin from sinning against the gospel while under the sound of it. (C. H. Spurgeon.)

Lost, in seeking for gain

One summer afternoon, a steamer crowded with passengers, many of them miners from California, was speeding along the Mississippi. Striking suddenly and strongly against the wreck of another vessel which, unknown to the captain, lay near the surface of the water, her bow was stove in, and she began to fill rapidly. Her deck was a scene of wild confusion. Her boats were launched, but did not suffice to carry off one-fourth of the terrified passengers. The rest, divesting themselves of their garments, cast themselves into the river, some on boards, and some on broken pieces of the ship and so it came to pass that they escaped all safe to land. Some minutes after the last of them had quitted the vessel, another man appeared on her deck. Seizing a spar, he also leaped into the river, but instead of floating as the others had done, he sank instantly as if he had been a stone. His body was afterwards recovered, and it was found that he had employed the quarter of an hour, in which his fellow passengers had been striving to save their lives, in rifling the trunks of the miners. All around his waist their bags of gold were fastened. In one short quarter of an hour he had gained more gold than most men earn in their lifetime; but was he advantaged thereby, seeing that he lost himself? And though you should gain power, or rank, or fame, or learning, or great wealth; though your life should be one prolonged triumphal procession, all men applauding you; though all your days you should drink unrestrained of the cup of the worlds pleasures, and never reach its bitter dregs; yet what shall you be advantaged if, nevertheless, you lose yourself, and, at last, instead of being received into heaven, are cast away? (R. A. Bertram.)

Great loss for momentary gratification

When Lysimachus was engaged in a war with the Getae, he was so tormented by thirst, that he offered his kingdom to his enemies for permission to quench it. His exclamation, when he had drunk the water they gave him, is striking. Ah, wretched me, who for such a momentary gratification have lost so great a kingdom!

What shall a man give in exchange for his soul

Think what a solemn question these words of our Lord Jesus Christ contain! What a mighty sum they propound to us for calculation!

I. Every one of us has an undying soul. This is not the only life we have to do with-we have every one of us an undying soul. There is a conscience in all mankind that is worth a thousand metaphysical arguments. What though we cannot see it? Are there not millions of things which we cannot see, and of the existence of which we have nevertheless no doubt? I do ask you to realize the dignity and the responsibility of having an immortal soul; to realize that in your soul you have the greatest talent that God has committed to your charge. Know that in your soul you have a pearl above all price, the loss of which nothing can ever make up.

II. Anyone may lose his own soul. Weak as we are in all things that are good, we have a mighty power to do ourselves harm. You cannot save that soul of yours, remember that. We are all by nature in great peril of losing our souls. But someone may ask, How may a man lose his soul? The answers to that question are many. Just as there are many diseases which assault and hurt the body, so there are many evils which assault and hurt the soul. Numerous, however, as are the ways in which a man may lose his own soul, they may be classed under these three heads.

1. You may murder your own soul by open sin, or serving lusts and pleasures.

2. You may poison your own soul by taking up some false religion.

3. You may starve your own soul to death by trifling and indecision. But, does it take much trouble to ruin a soul? Oh, no! Theres nothing you need do! You have only to sit still, etc. But are there many, you ask, who are losing their souls? Yes, indeed, there are t But, who is responsible for the loss of your soul? No one but yourself! But, where does your soul go when it is lost? There is but one place to which it can go.

III. The loss of any mans soul is the heaviest loss he can suffer. No man living can show the full extent of the loss of the soul, nor paint it in its true colours. Nothing can ever make up for the loss of the soul in the life that now is. The loss of property and character are not always irreparable; once lost the soul is lost for evermore. The loss of his soul is irretrievable! Does any one of you wish to have some clear idea of the value of a soul? Then go and see what men think about the value of a soul when they are dying. Go and read the sixteenth chapter of St. Luke. Measure it by the price that was paid for it eighteen hundred years ago. We shall all understand the value of a soul one day. Seek to know its value now. Do not be like the Egyptian queen, who, in foolish ostentation, took a pearl of great value, dissolved it in some acid, and then drank it off. Do not, like her, east away that precious soul of yours, that pearl above all price, that God has committed to your charge.

IV. Any mans soul may be saved. I dare say the proclamation is startling to some; it was once startling to me. How can these things be? No wonder you ask that question. This is the great knot the heathen philosophers could never untie-this is the problem which sages of Greece and Rome could not solve-this is a question which nothing can answer but the gospel of our Lord Jesus Christ.

1. Because Christ has died upon the cross to bear mens sins.

2. Because Christ still lives.

3. Because the promises of Christs gospel are full, free, and unconditional.

Application:

1. Do not neglect your own soul.

2. Come to Christ without delay.

3. To all who have sought to have their souls saved, and have found Jesus a Saviour, cleave to the Lord with purpose of heart, etc. (Bishop Ryle.)

The soul

The soul is excellent in its nature. It is a spiritual being, it is a kind of angelical thing. The mind sparkles with knowledge, the will is crowned with liberty, and all the affections are as stars shining in their orbs. How quick are the motions of a spark! How swift the wings of cherubim! So quick and agile are the motions of the soul. What is quicker than thought? How many miles can the soul travel in an instant? The soul being spiritual moves upward; it has also a self-moving power, and can subsist when the body is dead, as the mariner can subsist when the ship is broken; it is also immortal-a bud of eternity. (T. Watson.)

Preciousness of the soul

It is a misapplication of forces for the nobler to spend itself upon the meaner. Men do not usually care to spend a pound in the hope of getting back a groat and no more, and yet, when the soul is given up for the sake of worldly gain, the loss is greater still, and not even the groat remains. (C. H. Spurgeon.)

Soul a jewel

The soul is a jewel, a diamond set in a ring of clay; the soul is a glass in which some rays of the divine glory shine; it is a celestial spark lighted by the breath of God. (T. Watson.)

Winning the world

I do verily believe, that the winning of the whole world of power, is in itself so slight a gain, that it were fair to strike the balance, and say there is little left; for even Alexander himself envied the peasant in his cottage, and thought there was more happiness on the plains among the shepherds than in his palace amongst his gold and silver. (C. H. Spurgeon.)

A witness to the worth of the world

Alexander, I summon thee! what thinkest thou: is it worth much to gain the world? Is its sceptre the wand of happiness? Is its crown the security of joy? See Alexanders tears! He weeps! Yes, he weeps for another world to conquer! Ambition is insatiable! The gain of the whole world is not enough. (C. H. Spurgeon.)

Profit and loss

I. What is a man profited if he should gain the whole world? Power over extensive empires. Power over great riches. Treasures of knowledge and pleasures. What will it profit him when he comes to die? In the day of judgment? when he gets to hell?

II. The losing the soul. Its intrinsic value. Its capabilities. Where the soul must go to that is lost.

III. The practical lesson. (C. H. Spurgeon.)

Gaining the world pretty sport

This world is like the boys butterfly-it is pretty sport to chase it; but bruise its wings by an over-earnest grasp, and it is nothing but a disappointment. (C. H. Spurgeon.)

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

8:36-37 The implied answer to Jesus’ rhetorical question is that possessing the entire world has no value if you give up eternal life. “He is no fool who gives what he cannot keep to gain that which he cannot lose” (Jim Elliot). You need your soul to enjoy the benefits of the world to come. When you forfeit your life or soul, there is nothing you can give to purchase it back.

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

They are the most foolish of all men which purchase the enjoying of this life with the loss of everlasting bliss.

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

(36, 37) His own soul.—Better, life in both verses. The word “lose” is not the same as in Mar_8:35, and had, perhaps, better be rendered forfeit, as implying, what the other word does not necessarily imply, the idea of a penalty.

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

For what shall it profit a man,.... In the long run, in the issue of things, who by denying Christ, and his Gospel, may not only save his life for the present, but procure for himself great riches and wealth:

if he shall gain the whole world; were that possible to be done, and which the ambitious, worldly man is desirous of; yet supposing he: had his desire, of what avail would this be in the upshot of things, should the following be his case, as it will,

and lose his own soul? which is immortal and everlasting, when the world, and the glory of it pass away, and so is of more worth than the whole world. The world can only be enjoyed for a season, and that with a great deal of fatigue and trouble; but the soul continues for ever; and if it is lost and damned, its torment always abides, and the smoke of it ascends for ever, its worm never dies, and its fire is never quenched; See Gill on Mat 16:26.

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

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

Ver. 36. For what shall it profit a man] And yet many do as Shimei, that, to seek his servants, lost himself. And as Jonah, that was content to be cast into the sea, that the ship with her lading might come safe to shore.

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.

Luke saith, if he lose himself and be cast away. Though ψυχην was rightly translated life in the former verse, the sense justifying that translation of it there, yet here it is as truly translated soul; for there are many things which men value in proportion with their lives, their honour, estates, nay, many value their lusts above their lives; and Christ himself here teacheth us that his disciples ought to value his honour and glory, and their steady profession of faith and holiness, above their life, because he that will lose his life shall save it. See the notes on these words, See Poole on "Mat 16:26".

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

What doth it profit a man, to gain the whole world, and lose his own soul? (zhmiwyhnai); literally, forfeit his life (quch). The word quch in the Greek, originally meaning simply "breath," as the sign of life, is of very comprehensive import, embracing not merely "the breath of life," but also the "soul," or immortal part of man, as distinguished from his mortal body, also the mind or understanding, as the organ of thought. "Life" seems here to be the best English synonym, as being, like the Greek quch , the more comprehensive term.

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

Our Saviour had shewn in the former verses the great danger of seeking to save our temporal life, by exposing to hazard our eternal life. This he confirms in the words before us by a double argument: the first drawn from the excellency of eternal life, or the life of the soul: the second from the irrecoverableness of this loss, or the impossibility of redeeming the loss of the soul by any way or means whatsoever. What shall a man give in exchange for his soul?

Learn, 1. That Almighty God has intrusted every one of us with a soul of inestimable worth and presciousness, capable of being saved or lost, and that to all eternity.

2. That the gain of the whole world is not comparable with the loss of one precious soul; the soul’s loss is an inconceivable, irrecompensible, and irrecoverable loss.

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

36. ὠφελεῖ ([1790][1791][1792] rather than ὠφελήσει ([1793][1794][1795][1796][1797][1798]). κερδῆσαι … ζημιωθῆναι ([1799][1800][1801] rather than ἐὰν κερδήσῃ … ζημιωθῇ ([1802][1803][1804][1805][1806][1807]).

[1790] 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.

[1791] 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.

[1792] 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.

[1793] 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.

[1794] 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.

[1795] 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.

[1796] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1797] 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.

[1798] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

[1799] 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.

[1800] 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.

[1801] 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.

[1802] 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.

[1803] 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.

[1804] 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.

[1805] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1806] 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.

[1807] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

36. τί γὰρ ὠφελεῖ. See crit. note and cf. 1Co 14:6. It is manifest that self-preservation by means of self-sacrifice is the best policy, for of what use is it to win everything if one does not preserve one’s life, i.e. oneself? For τὴν ψυχὴν αὐτοῦ LK. has ἑαυτόν. Even in this world, no amount of success can compensate for loss of internal peace or deterioration of character. “For what then have men lost their soul, or for what have those who were on earth exchanged their soul?” (Apocalypse of Baruch, li. 15). The sum total of the visible universe, which is passing away, is poor compensation for the loss of what is invisible and eternal. See Dalman, Words, p. 167. A.V. has “profit” for ὠφελ. in Mk and Mt., but “advantage” in Lk.; also “lose” for ζημιωθ. in Mk and Mt., but “cast away” in Lk. The latter verb implies that the supremely successful man pays the cost with his life. In itself the verb does not include the idea of punishment; that idea comes from the context.

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.

36. τί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι … καὶ ζημιωθῆναι …;—for what does it profit a man to gain …, and to forfeit …?

ὦφελεῖ, instead of ὠφελήσει, Tisch. WH. RV. א BL mss. Lat. Vet. Pesh. κερδῆσαι, instead of ἐὰν κερδήσῃ, and ζημιωθῆναι, instead of ἐὰν ζημιωθῇ, Tisch. WH. RV. א BL.

ζημιωθῆναι—to forfeit. The word commonly means to lose by way of penalty, to forfeit. The argument is carried forward here no longer in the contrast between the two lives, the ψυχή in its two senses, but in the contrast between the ψυχή and the κόσμος. And this is pertinent, because the earthly life is measured generally by outward gains, while the spiritual life is valued for itself. In the one, a man is worth dollars and cents, in the other, his worth is a matter of his own excellence, the quality and range of his being. The question is thus between that life which consists mainly in having, and that which consists in being. And to be, in the true sense, means to have the life of God in us. The contrast is made as strong as possible by making the gain the κόσμος, the sum total of things.

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

Gain - lose. See on Mt 16:26.

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