In order to see the connection of these verses we must remember the mistaken impressions of our Lord’s disciples as to the purpose of his coming into the world. Like Peter they could not bear the idea of the crucifixion. They thought that Jesus had come to set up an earthly kingdom; they did not see that he must needs suffer and die. They dreamed of worldly honors and temporal rewards in their Master’s service; they did not understand that true Christians, like Christ, must be made “perfect through suffering.” Our Lord corrects these misapprehensions in words of peculiar solemnity, which we shall do well to lay up in our hearts.
Let us learn in the first place from these verses that men must make up their minds to trouble and self-denial if they follow Christ.
Our Lord dispels the fond dreams of his disciples by telling them that his followers must take up the cross. The glorious kingdom they were expecting was not about to be set up immediately. They must make up their minds to persecutions and afflictions if they intended to be his servants: they must be content to lose their lives if they would have their souls saved.
It is good for us all to see this point clearly. We must not conceal from ourselves that true Christianity brings with it a daily cross in this life, while it offers us a crown of glory in the life to come. The flesh must be daily crucified; the devil must be daily resisted; the world must be daily overcome. There is a war to be waged, and a battle to be fought. All this is the inseparable accompaniment of true religion: heaven is not to be won without it. Never was there a truer word than the old saying, “No cross, no crown?” If we have never found this out by experience, our souls are in a poor condition.
Let us learn in the second place from these verses that there is nothing so precious as a man’s soul.
Our Lord teaches this lesson by asking one of the most solemn questions that the New Testament contains. It is a question so well known, and so often repeated, that people often lose sight of its searching character; but it is a question that ought to sound in our ears like a trumpet whenever we are tempted to neglect our eternal interests: “What shall it profit a man if he gain the whole world and lose his own soul.” There can only be one answer to this question. There is nothing on earth, or under the earth, that can make amends to us for the loss of our souls. There is nothing that money can buy, or man can give, to be named in comparison with our souls. The world and all that it contains is temporal: it is all fading, perishing and passing away. The soul is eternal: that one single word is the key to the whole question. Let it sink down deeply into our hearts. Are we wavering in our religion? Do we fear the cross? Does the way seem too narrow? Let our Master’s words ring in our ears: “What shall it profit a man?” and let us doubt no more.
Let us learn in the last place that the second coming of Christ is the time when his people shall receive their rewards. “The Son of Man shall come in the glory of His father, and then he will reward every man according to his works.”
There is deep wisdom in this saying of our Lord’s when viewed in connection with the preceding verses. He knows the heart of a man: he knows how soon we are ready to be cast down and, like Israel of old, to be discouraged because of the way.” ( Numbers 21:4 ). He therefore holds out to us a gracious promise. He reminds us that he has yet to come a second time, as surely as he came the first time. He tells us that this is the time when his disciples shall receive their good things. There will be glory, honor and reward in abundance one day for all who have served and loved Jesus; but it is to be in the dispensation of the second advent, and not of the first. The bitter must come before the sweet, the cross before the crown. The first advent is the dispensation of the crucifixion; the second advent is the dispensation of the kingdom. We must submit to take part with our Lord in his humiliation if we desire to share in his glory.
And now let us not leave these verses without serious self-inquiry as to the matters which they contain. We have heard of the necessity of taking up the cross and denying ourselves: have we taken it up, and are we carrying it daily? We have heard of the value of the soul: do we live as if we believed it? We have heard of Christ’s second advent: do we look forward to it with hope and joy? Happy is that man who can give a satisfactory answer to these questions!
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).