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NASB (UPDATED) TEXT: Mat_16:24-27
24Then Jesus said to His disciples, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 25For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. 26For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? 27For the Son of Man is going to come in the glory of His Father with His angels, and will then repay every man according to his deeds."
Mat_16:24 "disciples" This meant "learner." Jesus' emphasis was not on an initial decision only but on a continuing and deepening discipleship (cf. Mat_28:19).
▣ "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Jesus assumes that people will want to follow Him.
▣ "he must deny himself" This is an aorist middle (deponent) imperative. There must be a decisive act. Believers must turn away from self-centered lives (the results of the Fall of Genesis 3) in all areas. This concept is similar to repentance.
Mat_16:24 "take up his cross" This is an aorist active imperative. This same emphasis is recorded in Mar_8:35; Luk_9:24; Joh_12:25. Another decisive act is called for. Condemned criminals had to carry their cross bar to the place of crucifixion (cf. Joh_12:24). This was metaphorical of a torturous death, in this context, the death of the self-life (cf. Joh_12:24; 2Co_5:13-14; Gal_2:20; 1Jn_3:16).
▣ "and follow Me" This is present active imperative. As the two previous phrases were decisive commands (aorist imperatives) this one speaks of habitual living. Followship (rabbinical discipleship) in a first century Jewish context had specific requirements. As Jesus called the twelve disciples to be with Him, He calls believers of every age. Jesus poured His life into these men and they had to respond by pouring their lives into others (cf. 2Ti_2:2; 1Jn_3:16). Jesus often spoke of the radical continuing nature of followship (cf. Mat_10:37-39; Mar_8:38-38; Luk_9:23-27; Luk_14:25-27; Luk_17:33; Joh_12:25).
Mat_16:25 The new age is different from the current evil, self-centered age. Humans show that the transition has been made by how they live (cf. Matthew 7, 13). Living right does not make one right with God (cf. Eph_2:8-9); confession and faith do that (i.e., Mat_16:16), but it does give evidence a change/transition has been made!
The term "life" (psuchç) is equivalent to nephesh (BDB 659), which denotes life on planet earth, in this case self-directing life (i.e., human). The new age calls for a radical new orientation. The old age is characterized by a pull toward self (cf. Genesis 3), but the new age is characterized by selflessness. The image of God in humanity (cf. Gen_1:26-27) was damaged in the Fall. Salvation restores the image so that fellowship with God (i.e., the purpose of creation) is restored! Self is replaced by service, sin by sanctification, me by ministry, more and more for me by less of me and more of Him!
Mat_16:26 "if" This is a third class conditional sentence which meant potential future action. Some do gain worldly things but forfeit spiritual, eternal things.
▣ "what will a man give in exchange for his soul" Life selfishly lived ends in death, but life given away for Christ's sake results in eternal life (cf. Mar_8:34-38). Believers are responsible stewards of the gift of physical life and spiritual life!
Mat_16:27 "The Son of Man is going to come. . .with His angels" This referred to the Second Coming (cf. Mat_10:23; Mat_24:3; Mat_24:27; Mat_24:37; Mat_24:39; Mat_26:64; Act_1:11; 1Co_15:23; 1Th_1:10; 1Th_4:16; 2Th_1:7; 2Th_1:10; 2Th_2:1; 2Th_2:8; Jas_5:7-8; 2Pe_1:16; 2Pe_3:4; 2Pe_3:12; 1Jn_2:28; Rev_1:7). Notice the angels of heaven could be the Father and/or the Son's angels. This was another way to assert the deity of Jesus. Several times in Matthew the angels are the eschatological gatherers and dividers of humans (cf. Mat_13:39-41; Mat_13:49; Mat_24:31).
▣ "in the glory of His Father" In the OT the most common Hebrew word for "glory" (kbd) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exo_15:16; Exo_24:17; Isa_60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exo_33:17-23; Isa_6:5). God can only be truly known through Christ (cf. Jer_1:14; Mat_17:2; Heb_1:3; Jas_2:1).
The term "glory" is somewhat ambiguous: (1) it may be parallel to "the righteousness of God" ; (2) it may refer to the "holiness" or " perfection" of God; (3) it could refer to the image of God in which mankind was created (cf. Gen_1:26-27; Gen_5:1; Gen_9:6), but which was later marred through rebellion (cf. Gen_3:1-22). It is first used of YHWH's presence with His people (cf. Exo_16:7; Exo_16:10; Lev_9:23; Num_14:10).
▣ "will then repay every man according to his deeds" This is an allusion to Psa_62:12 or Pro_24:12. This judgment of deeds is seen in Job_34:11; Psa_28:4; Pro_24:12; Ecc_12:14; Jer_17:10; Jer_32:19; Matt. Mat_16:27; Mat_25:31-36; Rom_2:6; Rom_14:12; 1Co_3:8; 2Co_5:10; Gal_6:7-10; 2Ti_4:14; 1Pe_1:17; Rev_2:23; Rev_20:12; Rev_22:12. Our life shows our allegiance ! 1 John and James assert that how we live gives evidence of the validity of our profession of faith. No fruit-no root! Jesus came as Savior (cf. Joh_3:16-21), but He will return as Judge (cf. Revelation 19)!