BEAR THE CROSS TO WEAR THE CROWN (MATTHEW 16:21-28)
Being a disciple of Christ is quite costly in many parts of Asia and Africa even though it is quite a tame or mild affair in the Western world. In Iran, 32-years old pastor Youcef Nadarkhani, leader of a network of Iranian house churches, was charged with apostasy in 2010 for refusing to recant his religious beliefs and convert from Christianity to Islam. Four days of trial under the threat of a death penalty did not change the pastor’s mind, who insisted that he was a Christian and no longer Muslim, so he was sentenced to death by hanging.
http://edition.cnn.com/2011/09/29/world/meast/iran-pastor-trial/index.html?iref=allsearch
Later Nadarkhani’s charges were revised when Christian organizations protested, but it made little change; now “he is a Zionist and has committed security-related crimes, including repeated rape and extortion.”
http://edition.cnn.com/2011/09/30/world/meast/iran-christian-pastor/index.html?iref=allsearch
It is just as unsafe to be a disciple of Christ today as it was in Jesus’ time. If you accept Jesus for food, fun and friendship, you could be in for a rough ride and rude shock. Being a disciple is associated with discrimination, danger and death for some folks.
What are the risks, responsibilities and rewards ahead for followers and disciples of Jesus? How can we guard ourselves against low and lukewarm Christian commitment?
There is No Greater Gift Than to Share His Crucifixion
21 From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life. 22 Peter took him aside and began to rebuke him. "Never, Lord!" he said. "This shall never happen to you!" 23 Jesus turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men." (Matt 16:21-23)
Everybody but John had signed up for a new company pension plan that required a small employee contribution. The company paid all the rest. Unfortunately, 100 % employee participation was needed; otherwise the plan was off.
John’s boss and his fellow workers pleaded with him over and over, but to no avail. John said that the plan would never pay off.
Finally, the company president called John into his inner office. The president said, “John, here’s a copy of the new pension plan and here’s a pen. I want you to sign the papers, now, and if you don’t you’re fired.
John signed the papers immediately.
The president asked, “Would you mind telling me why you didn’t sign earlier?”
John answered, “Nobody explained it to me so clearly before.”
Note that Jesus addressed the disciples (v 21), those who were with him long-term and for the long haul. When the disciples arrived at the comfy coast town of Caesarea Philippi (Matt 16:13), midway from the hometown of Galilee to the destination of Jerusalem (Matt 20:17-18), Jesus dropped a bombshell on them and warned them of the cost of discipleship. Jesus’ words did not begin with a “might” or “maybe,” but a “must” (v 21) – so it is not a request but a requirement, not an option but an obligation, not a choice but a certainty. On top of that, the word “must” is doubly forceful because it occurs for the first time in the book of Matthew, the all-important first word after the explanatory “that,” not just an afterthought footnote - “that must to Jerusalem to go.” “Must” in any language or book is a regular word, but a rare find in Matthew. For example, it appears the first time early in Luke (Luke 2:49) and in John (John 3:7), halfway in Mark (Mark 8:31), but not quite as late and overdue as in Matthew, yet the understatement in the book serves to highlight its importance and heighten the tension.
The next word startled the disciples as well. The word “suffer” (v 21) marks its debut in the book. To say that they were surprised at the deferred disclosure or belated revelation is an understatement. It was more of a shock than a surprise to the disciples. After all this time, three good and glorious years together, they were stunned, staggered, shell-shocked, stupefied and stumped by the bad news. In gets worse in Luke’s gospel (Luke 9:22) - “suffer” and even the word “kill” occurs for the first time.
The disciples couldn’t be more disturbed, distressed disillusioned, distraught, and disappointed that Jesus was the crucified King and not the Conquering King, so much so that they missed the forest for the trees and majored in the minor, failing to hear Jesus’ declaration that He was a more than just a suffering Messiah; He was the Risen Savior. Jesus underscored that he must rise again (Mark 8:31, Luke 9:22, John 20:9). He revealed his suffering twice in Matthew (Matt 16:21, 17:12), but countered it six times in Matthew with his resurrection(Matt 16:21, 17:9, 23, 20:19, 26:32, 27:63) – three times more than the talk of suffering, but all that was lost on the disciples.
None was as upset as Peter with Jesus’ negativity, seen as nonsense and nuisance to his ambitions. Weren’t the disciples supposed to storm Jerusalem, sit on thrones, and share in the kingdom? Next, the author used the word “began” to contrast the sharp and stark disagreement between Jesus and Peter. Jesus “began” to explain to his disciples (v 21), but Peter took him aside and “began” to rebuke him. “Rebuke” is as strong a word as any to reflect how Peter alarmed, annoyed and appalled at Jesus’ prediction. To accentuate how serious the word is, it is used up to now in the book for Jesus “rebuking” the winds and the sea (Matt 8:26) and “charging/rebuking” them not to make His healing of the multitudes known (Matt 12:16). It is a strict reminder, a severe rapping and a sharp rebuttal to Jesus. As if it wasn’t strong enough, the single Greek word translated as “be it far from you” in KJV but absent in NIV occurs for the first and only time in Matthew (v 22) or the gospels. The amusing thing in the second part of Peter’s double negation (“be it far” + “never”) is the phrase “never Lord” is as ironic and as contradictory a phrase as you can find. When you call Jesus Lord, you never say never; as in prayer you say “Amen, Lord” instead. Notice how Peter did not learn; he repeated the gaffe in Acts when he opposed eating unclean animals (Acts 10:14’s “not so” debuts in the Bible).
To Peter’s hostile opposition, Jesus introduced the first of four imperatives in the text: “Get behind me” Satan (v 23). This imperative is usually translated as a neutral, positive and simple “Go” in the Bible and seldom with the negative connotation of “Get behind,” except in this instance and in the case of Jesus’ temptation by the devil (Matt 4:10). In both cases Satan is addressed, which is not flattering or pleasant to Peter. Why? Because like Satan, Peter thinks of wisdom and ways of the world.
There is No Greater Goal Than to Stay the Course
24 Then Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me. (Matt 16:24)
The following words were written on the tomb of an Anglican Bishop in the Crypts of Westminster Abbey:
“When I was young and free and my imagination had no limits, I dreamed of changing the world.
As I grew older and wiser, I discovered the world would not change, so I shortened my sights somewhat and decided to change my country. But it, too, seemed immovable.
As I grew into my twilight years, one in last desperate attempt, I settled for changing only my family, those closest to me, but alas, they would have none of it.
And now as I lie on my deathbed, I suddenly realized: If only I had changed myself first, then by example I would have changed my family. From their inspiration and encouragement, I would then have been able to better my country and, who knows, I may have even changed the world.” (Anonymous)
After the “must” in verse 21 are three imperatives in verse 24 – deny, take-up, follow. “Deny” occurs 11 times in the Bible but merely refers to two instances, twice referring to this incident (v 24, Mark 8:34) and mostly for Peter’s denial of Christ (Matt 26:34, Mark 14:30, Luke 22:34). Incidentally this is the third debuting word in the passage, the others include “must” and “suffer.”
Two words are translated as “deny” in Matthew, the first is the normal “deny” (arneomai) which is strong enough as it is: “But whoever disowns/denies me before men, I will disown/deny him before my Father in heaven.” The second “deny” is “deny + out” (apo-arenomai), with the preposition “out/away” prefix added. The first “deny” is strong but the second is super strength with the preposition affixed. Ironically, both are used for Peter’s denial. The normal strength “strong” is used when Peter more than once denied Christ (Matt 26:70, 72), but the super strength “deny” (“apo-arneomai”) refers to Jesus one-time prediction that Peter would deny him out (Matt 10:33). Which one do you think is the case here? Answer: deny out. The small “out” means to totally, thoroughly, utterly, fully – unreserved, unregretful, irreversible. For example cast out and cast you out (eg. parents “chew me out,” madman “curse me out,” robbers “clean me out”). It means completely, comprehensively, convincingly, categorically and conclusively.
To deny oneself means to place God and not self on the seat of the heart’s throne, to say yes to selflessness and no selfishness, to be God-centered and not self-centered. To borrow the title from the first chapter of Purpose-Drive Life, “it is not about me.”
Next, the cross is associated with crucifixion, condemnation and contempt. Heb 12:2 says Jesus “endured the cross, scorning its shame.” The first (deny self) has to do with the person, while the second (bearing the cross) is with the path or process of discipleship. The path or process is not marked by success, status or safety, but by suffering, shame and setbacks. In Luke it is taking up “his cross daily” (Luke 9:23), so it does not mean physical death because we only die once. Disciples are never called to carry Jesus’ cross but “his cross” (Matt 10:38, Mark 8:34, Luke 9:23, 14:27). It means to be identified with Christ and not identical in His sufferings, to acknowledge and not avoid the identification before others, to identity with Him by our attitude and actions.
The first (deny self) has to do with the person, but the second (bearing the cross) is with the path, and the third (following Christ) is with the purpose. More than suffering and shame, it ends and triumphs with “submission,” to follow Christ. The word “follow” is bigger than life in Matthew. Three words or phrases occur in the book more than any book – follow (25 times), follow me (5 times), follow him (13 times). To follow him means submitting, surrendering and subjecting your will, wishes, wants, worries, world to him.
There is No Greater Glory Than to See His Coming
25 For whoever wants to save his life will lose it, but whoever loses his life for me will find it. 26 What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? 27 For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done. (Matt 16:25-27)
A young man was traveling in a far country. It was getting late in the day, and he knew that he needed to stop to rest. However, he was thirsty and needed to find water before he slept. He met a white haired old man sitting on a rock by the side of the road. The young man asked him if he knew of a place where he could find water to drink. The old man said that if the young man stayed on the path he would come to a small stream. However, it would be after dark before he would reach the stream. The old man told the traveler that he could safely drink there. The old man further said that if he would pick up a handful of pebbles from the stream bed, the young man would be both glad and sad. The young man thanked the old man and continued on his journey.
Sure enough, even though it was quite dark, the young traveler found the stream. He took a drink. The young man thought it silly to pick up pebbles, but just for curiosity he picked up a handful and put them in his pocket. He then found a place to sleep a short distance away from the stream. When he woke up, the young man remembered the pebbles. He shoved his hand into his pocket and brought them out. As he looked at them in amazement, the young man simultaneously felt great sorrow and great happiness for there in his hand lay beautiful, sparkling jewels. Quickly he rushed back to the stream to get more. He frantically searched through many hands full of ordinary pebbles, but the opportunity was gone. As he looked at the beautiful jewels, the young traveler felt so sad that he did not pick up many more. At the same time he was happy that he had at least picked up those that he had.
Jesus used three reasons or explanations (“gar”) to contrast the joy of following the way of the Lord versus following the ways of the world. The second parallel “gar” or reason is, unfortunately, missing in NIV. Within the three reasons is a progress in time – one’s life (v 25) or birth stage, the world (v 26) or busy stage, and “forfeiting/losing one’s soul” (v 26) or burial stage. “Life/soul” is past time (given at birth), “world” is prime time (in the present), and “forfeiting his soul” is past tense (dead and gone).
“Gain” (v 26) occurs for the first time in the Bible and is derived from the noun “lucre” or money. To understand why Jesus said the soul has no financial “gain,” we must first define a soul, which is contrasted with the world. In the medical world, the heart or the mind is the best indicator of life or death, but I suggest one’s breath is the best judge in the biblical world. Its first debut in the KJV in Genesis 2:7, when the Lord God formed him from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
In this sense, what is real estate to a breath? The answer is, a real waste of breath. One’s bank account, bank deposits and bank portfolio qualify for nothing when one is dying, dead and departed. The truth is we have only one chance at “life”(v 25), one choice between “life” and the “world” (v 26) and one certainty – the Son of man coming in glory (v 27). After one’s entrance at birth (v 25) and earnings in career (v 26) is the exit at death (v 27). Would the gift of life (v 25) and goods in the world (v 26) endear you to the glory of Christ (v 27)?
The three stages can be further contrasted this way. The first stage is the B for “becoming” stage: your birth, your being, your beginning, your breath, your baby steps. The second stage is the P stage for “pursuing”: power, profit, popularity, possessions, and pleasure. The third stage is the R stage, for His “returning”: the resurrection, revelation, reward, righteousness and rejoicing.
B for “Becoming” P stage for “Pursuing” R for “Returning”
Birth Power Resurrection
Being, Profit Revelation
Beginning Popularity Reward
Breath, Possessions Righteousness
Babysitting. Pleasure Rejoicing
You will not be judged for the deed to life, which is God’s gift to you, but your deeds in life, which is your gift to God. Life is not measured by one’s longevity, likability or liberty but by one’s legacy – Do you choose Christ? Are you crucified with Christ and committed to Him. At the climax (v 27), the miracle life gives way to the Maker of Life. The gift of life is nothing compared to the Giver of Life. Creation meets its Creator. A billion may buy a pricey bed but not a precious breath. Eternal billions means nothing for the supply of eternal breath.
Up to now in Matthew there is talk of the glory of the kingdom of the world (Matt 4:8) and Solomon in all his glory (Matt 6:29), but nothing compares to the Son of man coming in the glory of his Father (v 27). According to Matthew 24:30, it will be “great glory,” its three usages in the New Testament all refers to one event – His coming (Mark 13:26, Luke 21:27).
Finally, do not confuse the resurrection with the rebirth of life (offered by Buddhism) and the reversal of life (offered by scientists).
Conclusion: Disciples who share in the risk and responsibilities of discipleship will reap recognition and reward in Christ. Is your Christian life characterized by three declarations: I must deny myself, I must die to Christ, and I must decrease? The world and this life is passing and perishable but the world to come is permanent and precious. Do you know your life is brief, bleak and barren without Christ? Are you willing to share in the abundant life, the eternal life, the blessed life He promised? Life is precious simply because you were born, but that Jesus was crucified – He died for you. Without Christ, the glamorous life you will currently will be replaced by the grim life. Would your forsake earthly gain for eternal gain? Will you forsake the poverty of the riches of this world for the power of the resurrection in the next?
