Go for the gusto…Be all you can be…You deserve more…Because you’re worth it… Taste the rainbow…Have it your way…You rule!…Deny yourself and take up your cross.  One of those slogans doesn’t seem to fit, does it?  That last one kind of ruins the vibe of the preceding seven.  It communicates quite a different message than “Have it your way,” for example.  And yet you could argue that it’s the key to all of life and is the most important recruiting pitch of all time.

In this passage, Jesus does three things.  He makes sure His followers understand who He is; makes sure they understand the implications of who He is; and makes sure they understand what those implications mean for all who follow Him.  Jesus is the Messiah, but He’s a much different Messiah than anyone expects.  And His call to discipleship is the polar opposite of the victory and earthly glory that many assume accrue to His inner circle.  His message to future disciples on the surface seems likely to turn most away, but in it are the keys to eternal happiness and joy.

18-22
The disciples come to Jesus while He prays alone (the text is interesting in how it says He’s alone but the disciples are with Him – apparently He gets away from the group but doesn’t go far).  Some have surmised that Luke includes this detail about Him praying because the prayer is what leads Peter to make his confession.  In the Matthew version of this story, Jesus tells Peter that his confession is not his own but was revealed to him by God.  Since that’s true, then perhaps Jesus does pray for enlightenment and understanding for the disciples and the prayer is answered with Peter’s confession.

Jesus asks the disciples who the multitudes say that He is.  It’s an interesting question coming on the heels of what we know about Herod wondering the same thing in verses 7-8.  People aren’t quite sure what to do with Jesus and so the theories as to who and what He is abound.  The common theme is that He’s not just Jesus of Nazareth; He must be someone great from the past because that would explain His miraculous works and preaching (this theory, as we pointed out in the notes to 9:1-17, shows a society much more religious and mystical than our own).  The multitudes hold to the same three options that those around Herod mentioned.  Jesus could be John the Baptist returned from the dead (those who think this apparently are unaware of Jesus ministering with John for a time – Jn 3:22-30); He could be Elijah raised from the dead (as Malachi prophesied); or He could be a prophet of old, also risen from the dead.

After hearing their answers, Jesus asks the disciples who they think He is.  This is a poignant question – they’ve been with Him for some time and have many times misread His intentions or misunderstood His teachings.  He now point-blank asks if they understand what’s going on or if they’re as confused as the people.  Have they missed the big picture entirely?  It would definitely be a bit disheartening if they can’t answer correctly.

Peter comes through with the perfect confession.  Speaking for the disciples as he typically does, he states clearly that Jesus is the Christ of God.  No misgivings, no doubts, no caveats; just a clear confession of the truth.  In Matthew’s account Jesus tells Peter that he didn’t come up with this confession on his own but that it was revealed to him by the Father and thus he’s blessed (Matt 16:17).  As surmised above, this may point to the purpose of Jesus’ prayer at the start of the story.

This is the first instance in Luke of any of the disciples identifying Jesus as the Messiah.  We know from John’s gospel (Jn 1:41) that Andrew told Peter he’d found the Messiah when they were both called, but this is the clearest and most complete confession yet.

Jesus tells the disciples to keep His identity a secret.  He knows the people will misinterpret His identity as the Messiah to be political.  He doesn’t want followers looking for revolution.

Jesus proves He’s not a political savior by what He prophesies about His own future in verse 22.  He IS the Messiah but He’s not a warrior Messiah who will lead Israel to victory over its enemies.  He instead is one who is going to suffer greatly at the hands of the religious leaders and be executed by them.  After three days, God will raise Him from the dead.

This statement is quite the follow-up to Peter’s confession.  On the one hand, the disciples have confirmation beyond a shadow of a doubt that Jesus is the Messiah.  On the other, however, He’s a Messiah who’s going to be executed, albeit only to rise from the dead three days later.  It’s a lot to comprehend.  Jesus seems to be both a failed Messiah and a Messiah with ultimate power even over the grave.  How it all fits together is hard to understand (and we know from 9:45 and other references that the disciples never really do until they come face to face with a resurrected Jesus).

In Matthew’s account, Peter rebukes Jesus for saying He’s going to die (Matt 16:22-23).  In Peter’s (and likely the disciples’) mind, the Messiah can’t be killed.  When Jesus hears Peter’s rebuke, He actually calls him Satan and tells him to get behind Him (where he can’t pose an obstacle to the Messianic mission).  The scene shows that Peter may know Jesus is the Messiah, but doesn’t really grasp the implications of that truth.  He essentially plays the role of Satan in tempting Jesus to rule as Messiah without suffering (the third temptation of Satan in the wilderness – Matt 4:8-9).  This also shows Peter to be very human in that he’s commended for speaking the words of God and then rebuked for speaking the words of Satan – all in seemingly one continuing conversation.

23-26
If the leader is going to suffer and die, what does that mean for His followers?  Jesus says that anyone who wants to come after Him must deny himself, take up his cross daily, and follow Him.  It’s a stark picture.  The follower of Jesus must model the behavior of Jesus. 

The drastic nature of the illustration Jesus uses is somewhat lost on us in 21^st century western society.  We have nothing that equates to crucifixion.  To His Jewish listeners, however, it’s a horrific picture (and remember, they have no idea He’s going to be crucified – they don’t equate the illustration with following the example of Jesus).  Nothing is worse than crucifixion, not only because of its brutality but also because it’s uniquely Roman.  It’s a punishment meant for the worst of the worst and is almost never inflicted on Roman citizens.  Someone who is crucified loses everything.  He loses his dignity (hung on a cross naked); his possessions (forfeits his estate); and dies in the worst way imaginable (and is denied burial).  He even has to carry a portion of his own cross to the site of his execution (which is what Jesus refers to).  Under Mosaic Law, the one crucified is considered cursed (Deut 21:22-23).  To hear that someone needs to take up his cross to follow Jesus has to shock and potentially disgust the disciples.

What does Jesus mean by it?  He means we have to crucify the worship and indulgence of self.  We have to put to death – in the most brutal way possible – our self-centered lives.  We have to so commit ourselves to living for Jesus and for His will over ours that it’s as if we put our will on a cross and crucify it.  And we have to do it DAILY.  Every day we live as a disciple we must put to death our desire to live only for ourselves.  And just as the crucified man loses everything in this world, so the disciple subjugates everything in this world to the will of the Father.  

The illustration shows the revolutionary nature of discipleship.  To decide to follow Jesus isn’t a casual decision.  We don’t add Jesus to our life or slide Him in among our other desires and goals.  He replaces our life; He IS our life.  And when we follow, we leave ourselves behind.  I have been crucified with Christ; and it is no longer I who live, but Christ lives in me (Gal 2:20a). 

I deny myself and I follow.  I follow One who has done the same.  Jesus emptied Himself of glory and came to earth and humbled Himself on a cross (Phil 2:5-8).  The disciple takes on the characteristics of the leader.  We deny and follow and become more like Him.

That Jesus says we must do this daily (Luke is the only gospel that includes this) means every day I have a choice (and notice that verse 23 is in the present tense – this is an ongoing and continual commitment) and I must begin anew every morning as long as I live.  Do I live for me today or for Him?  Am I invested in this world or in His?  What is more important to me today, the rewards and temptations of this world or the glory of my Savior and the rewards of the next?

We also have to understand that these terms aren’t negotiable.  We don’t get to follow Jesus in any other way.  We don’t get to say that we’re willing to partially deny ourselves and carry a little bit of a cross, but we’d still like to follow.  We deny, carry, and follow, or we don’t and continue to live for ourselves.  We can’t follow One who went to the cross by refusing to go ourselves.  We can’t be a friend of the world and a disciple of Jesus (Jas 4:4; I Jn 2:15-17).

What does it mean to deny ourselves and take up our cross?

• It means we no longer place ourselves at the center of the universe; all things revolve around our Creator.
• It means we no longer live life for the sole purpose of happiness and comfort; the purpose of our lives is His glory.
• It means we don’t pursue treasure on earth in an attempt at satisfaction; we are satisfied with nothing less than treasure in heaven.
• It means our lives are not characterized by an endless desire for more; we hunger and thirst for righteousness.
• It means instead of anxiety over material needs our lives are full of trust in God’s provision.
• It means we don’t seek the praise of men but the acceptance of the Father.
• It means we can esteem others more highly than ourselves.
• It means we don’t fight for our rights but rather turn the other cheek and leave justice to God.
• It means we don’t see this world and its rewards and temptations as the only reality but live every day by the virtues of the kingdom and long for the day when that kingdom will come in all its fullness.

Denying ourselves goes along with the greatest commandment.  If we love God with all our heart, soul, and mind, it follows that we make Him the point of our life.  Our focus becomes the One we love more than anyone or anything else.

Notice the contrast of verse 23 with verse 20.  In verse 20, Peter confesses Christ.  He acknowledges and honors Him.  In verse 23 we’re called to deny ourselves.  And that’s the Christian life in miniature.  We confess Christ and deny ourselves.  The problem is that we’re continually tempted to do the opposite – confess ourselves and deny Christ.  Jesus calls us to a reversal of our natural inclinations through His grace.  Confess Christ; deny ourselves.

Why do we do this?  Jesus answers that question in verses 24-26:

• Because if we hold on to our self-centered lives, we can’t enjoy the fullness of life that is available only to the disciple of Christ.  Living for God’s glory is why we were created.  As counterintuitive as it sounds, living for Jesus is the only path to contentment.  The world screams out against this, but that’s because the world opposes everything and everyone of God.
• Because acquiring all the riches and all the recognition and all the pleasures of this world at the expense of losing one’s soul is an awful trade.  Holding on to everything that makes life dear in this world at the expense of losing everything in the next is eternally foolish.
• Because some day Jesus is coming back in glory along with His angels and will glorify those who served him but will be ashamed of those who were ashamed of Him in this world.

Note what Jesus does NOT say.  He does NOT say, “Deny yourself because it is your duty, and you must live a life of drudgery if you are to be My follower.”  His statements in 24-26 use simple logic to make the case that living for ourselves cheats us out of the real joy He wants us to have.  His intent is not that we enlist and leave all pursuits of pleasure behind and live a Spartan life of denial.  It’s that we don’t pursue pleasure apart from the glory of God and end up with a life far short of the contentment and joy He has available for us.

Consider the following verses:

Because Your lovingkindness is better than life, my lips will praise You.  So I will bless You as long as I live; I will lift up my hands in Your name.  My soul is satisfied as with marrow and fatness, and my mouth offers praises with joyful lips.  When I remember You on my bed, I meditate on You in the night watches, for You have been my help, and in the shadow of Your wings I sing for joy.  My soul clings to You; Your right hand upholds me (Ps 63:3-8).  You will make known to me the path of life; in Your presence is fullness of joy; in Your right hand there are pleasures forever (Ps 16:11).   Does this sound like a follower who is duty-bound and joyless? 

Delight yourself in the Lord; and He will give you the desires of your heart (Ps 37:4).  When we deny ourselves and delight in the Lord, our desires become aligned with His.

Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and is seated at the right hand of the throne of God (Heb 12:1-2).  Jesus tells us to take up our cross because, like Him, we have the promise of eternal and abiding joy set before us.

Trust in the Lord with all your heart, and do not lean on your own understanding.  In all your ways acknowledge Him and He will make your paths straight.  Do not be wise in your own eyes; fear the Lord and turn away from evil.  It will be healing to your body and refreshment to your bones (Prov 3:5-8).  Deny your self-reliance, deny your own wisdom, deny service to evil, and be rewarded with true contentment, security, and the fulfillment of your created purpose.

The Lord is my shepherd, I shall not want.  He makes me lie down in green pastures; He leads me beside quiet waters.  He restores my soul; He guides me in the paths of righteousness for His name’s sake.  …my cup overflows.  Surely goodness and lovingkindness will follow me all the days of my life, and I will dwell in the house of the Lord forever (Ps 23).  I do not lead myself – I follow my Shepherd who protects me and guides me and brings me to the security of His house forever.

Come to Me, all who are weary and heavy-laden, and I will give you rest.  Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls.  For My yoke is easy, and My load is light (Matt 11:28-30).  He offers His followers ultimate rest and contentment in the midst of a world that offers neither.

Yes, there is a doctrine of self-denial in the Bible. We must deny ourselves sand so we can build on rock; we must deny ourselves the praise of men so we can enjoy the approval of God; we must deny ourselves moth-eaten treasures so we can have eternal wealth; we must deny ourselves safety among men so we can enjoy security in God; we must deny ourselves drunkenness and gluttony so we can be guests at the biggest, longest banquet of the universe; we must deny self-reliance so that we can say, “The Lord is my shepherd, I have no wants.” Never, NEVER does God ask you to deny yourself a greater value for a lesser value. That’s what sin is. On the contrary, always, ALWAYS God calls us to surrender second-rate, fleeting, unsatisfying pleasures in order to obtain first-rate, eternal, satisfying pleasures.  ~ John Piper

27
This is a difficult verse to understand.  After referring to His second coming, Jesus says some who are in the group listening to Him (and He apparently speaks to more than the twelve disciples here per the Matthew and Mark accounts) will not see death until they see the kingdom of God.  It’s hard to know what this means exactly, but it could refer to the transfiguration which will occur eight days after this.  On the mount of transfiguration, Peter, James, and John will witness a glorified Jesus talking with Moses and Elijah.  Peter will later refer it as being an eyewitness of the power and coming of Jesus (II Pet 1:16-18).