THE COST OF DISCIPLESHIP

Today there is a faulty perspective of Jesus that is extremely dangerous and seductive. This is exposed by David Platt in his book Radical.

In a blog David wrote,

We American Christians have a way of taking the Jesus of the Bible and twisting him into a version of Jesus that we are more comfortable with. A nice middle-class American Jesus. A Jesus who doesn’t mind materialism and would never call us to give away everything we have. A Jesus who is fine with nominal devotion that does not infringe on our comforts. A Jesus who wants us to be balanced, who wants us to avoid dangerous extremes, and who for that matter wants us to avoid danger altogether. A Jesus who brings comfort and prosperity to us as we live out our Christian spin on the American Dream.

Any fair and honest reading of Scripture will reveal that this is not who Jesus is and not what Jesus demands. Jesus says, “Die and then follow Me.”

Today’s text provides the answer to three crucial questions: Who is Jesus? What did He come to do? What does He expect of you?

It is the beginning of the “Great Discipleship Discourse” (8: 31– 10: 52), in which three times Jesus predicts His passion (8: 31-33; 9: 30-32; 10: 32-34). Immediately following each time, He instructs them concerning true discipleship and what it means to truly follow Him because they just do not get it! In today’s text (8:32), Peter tries to correct Him on what kind of Messiah He will be. In 9:34, they are debating greatness in the kingdom. And in 10:37, James and John preempted the others in asking to sit on His right and left in the kingdom.

Our text is a simple explanation of what the normal Christian life looks like.

Mark 8:27–30 ESV

And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, “Who do people say that I am?” And they told him, “John the Baptist; and others say, Elijah; and others, one of the prophets.” And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” And he strictly charged them to tell no one about him.

Jesus takes the Twelve north for a time of private instruction. Caesarea Philippi is an unlikely location for the first human proclamation of Jesus as the Messiah. It represents the outer regions of paganism, idolatry, and hostility to the Hebrew faith. We are at a crucial turning point.

As Jesus brought gradual physical sight to the blind man of Bethsaida (8:22-26), He will now bring gradual spiritual sight to the disciples concerning who He is and what kind of Messiah He will be.

Mark 8:27–28 ESV

And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, “Who do people say that I am?” And they told him, “John the Baptist; and others say, Elijah; and others, one of the prophets.”

Jesus asks a straightforward question, a question the Twelve have pondered since He calmed the sea in 4:41: “Who then is this?”

Jesus asks a straightforward question, a question the Twelve have pondered since He calmed the sea in 4: 41: “Who then is this?” The disciples give the popular opinions making the rounds (cf. 6: 14-16). Some agreed with Herod Antipas that He was some kind of reincarnation of John the Baptist. Others judged He was Elijah, the prophetic forerunner before the eschatological “Day of the Lord” (; ). Still others made a simpler claim: “He is one of the prophets,” perhaps the One promised by Moses (,). These were favorable assessments to be sure. Each is positive and affirming, much like those who today would applaud Him as a great moral teacher, the example all should emulate. They honor Him but misrepresent Him. They applaud Him while denying who He really is. This

The disciples give the popular opinions making the rounds (cf. 6:14-16). Some agreed with Herod Antipas that He was some kind of reincarnation of John the Baptist. Others judged He was Elijah, the prophetic forerunner before the “Day of the Lord” (; ). Still others made a simpler claim: “He is one of the prophets,” perhaps the One promised by Moses (,).

These were favorable assessments to be sure. Each is positive and affirming, much like those who today would applaud Him as a great moral teacher, the example all should emulate. They honor Him but misrepresent Him. They applaud Him while denying who He really is. This inescapable question demands an accurate and acceptable answer. “Who do people say that I am?”

Mark 8:29–30 ESV

And he asked them, “But who do you say that I am?” Peter answered him, “You are the Christ.” And he strictly charged them to tell no one about him.

Jesus shifts the question to His disciples.

Jesus shifts the question to His disciples. Accurate declarations of who Jesus is have been given at the beginning of this Gospel by Mark the narrator: “Jesus Christ, the Son of God” (1: 1); God the Father: “You are My beloved Son; I take delight in You!” (1: 11); and demons: “the Holy One of God” (1: 24), “You are the Son of God” (3: 11), “Jesus, Son of the Most High God” (5: 7). At the end of this Gospel, a Roman centurion will say, “This man really was God’s Son!” (15: 39). At the center of Mark’s Gospel, the voice of Peter is added: “You are the Messiah.” This is the one and only acceptable answer. Peter and the Twelve reject the prevailing opinions of the crowds and religious leaders (note their negative evaluation in 3: 22), and so must we! Popular and trendy views of Jesus must always surrender to the clear and consistent witness of Scripture. James Edwards is right: “The categories of John the Baptist or Elijah or one of the

Accurate declarations of who Jesus is have been given at the beginning of this Gospel by Mark the narrator: “Jesus Christ, the Son of God” (1: 1); God the Father: “You are My beloved Son; I take delight in You!” (1: 11); and demons: “the Holy One of God” (1: 24), “You are the Son of God” (3: 11), “Jesus, Son of the Most High God” (5: 7).

At the end of this Gospel, a Roman centurion will say, “This man really was God’s Son!” (15: 39). At the center of Mark’s Gospel, the voice of Peter is added: “You are the Messiah.” This is the one and only acceptable answer. Peter and the Twelve reject the prevailing opinions of the crowds and religious leaders (note their negative evaluation in

Mark 3:22 ESV

And the scribes who came down from Jerusalem were saying, “He is possessed by Beelzebul,” and “by the prince of demons he casts out the demons.”

), and so must we!

and so must we!

Popular and trendy views of Jesus must always surrender to the clear and consistent witness of Scripture.

James Edwards is right:

“The categories of John the Baptist or Elijah or one of the prophets are no closer to the real Jesus than are the various ‘Jesus’ figures of historical criticism or Enlightenment rationalism or feminism or Aryan and racist theories or the Jesus Seminar or the various sociological models in our day” .

Resist the trends! Stand on the Word against these faulty assaults! Personally, publicly, and even proudly declare your allegiance to Jesus proclaiming He is the Son of God, the Messiah, the One and Only Savior of the world.

Mark 8:31–33 ESV

And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. And he said this plainly. And Peter took him aside and began to rebuke him. But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”

Mark 8:31–33 ESV

And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. And he said this plainly. And Peter took him aside and began to rebuke him. But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”

has led to the confession “You are the Christ.” will lead to the confession “You are God’s Son” and reveal the kind of Messiah He will be— a suffering Messiah, something hinted at in 1: 11 and 2: 20 but now made plain.

has led to the confession “You are the Christ.” will lead to the confession “You are God’s Son” and reveal the kind of Messiah He will be— a suffering Messiah, something hinted at in 1:11 and 2:20 but now made plain.

The first half of Mark focuses on who He is. The Gospel tells us the King has come! Our response is to repent and believe. The first confession comes from an insider when Peter says, “You are the Messiah!” (8:29). The second half focuses on what He came to do. The Gospel tells us the King must die! Our response is to take up our cross and follow Him. The climactic confession comes from an outsider— a Gentile, a Roman Centurion: “This man really was God’s Son!” (15:39).

has led to the confession “You are the Christ.” will lead to the confession “You are God’s Son” and reveal the kind of Messiah He will be— a suffering Messiah, something hinted at in 1: 11 and 2: 20 but now made plain. The first half of Mark focuses on who He is. The Gospel tells us the King has come! Our response is to repent and believe. The first confession comes from an insider when Peter says, “You are the Messiah!” (8: 29). The second half focuses on what

A King who dies is not what they expected or wanted. It is, however, what they desperately needed.

Mark 8:31–32 ESV

And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. And he said this plainly. And Peter took him aside and began to rebuke him.

(

Jesus begins a new chapter in the disciples’ education. It is time for them to graduate, even if they are not ready.

Jesus begins a new chapter in the disciples’ education. It is time for them to graduate, even if they are not ready. Jesus is the Christ, the Davidic Son of , the apocalyptic Son of Man of . He will usher in an eternal kingdom over which He will rule as King and Lord. However, God’s way will be different from what a world that exalts power would expect: He will suffer, be rejected, especially by the religious establishment, be killed, and rise three days later. All of this must happen. It is necessary. It is what the Scriptures promised. This is why He

Jesus is the Christ, the Davidic Son of , the apocalyptic Son of Man of . He will usher in an eternal kingdom over which He will rule as King and Lord. However, God’s way will be different from what a world that exalts power would expect: He will suffer, be rejected, especially by the religious establishment, be killed, and rise three days later.

All of this must happen. It is necessary. It is what the Scriptures promised. This is why He came. This is what sin’s payment demands and we cannot provide. This is where the law of God and the love of God will meet! This is where judgment and grace kiss! Rob the word “must” of its meaning, and you empty the gospel and the cross of its glory. God’s ways are often hard but clear.

Mark 8:32–33 ESV

And he said this plainly. And Peter took him aside and began to rebuke him. But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”

Peter was on board with Jesus as the Messiah. Peter was not on board with Jesus going to the cross. As Jesus rebuked the demons in 3:12, Peter now rebukes Jesus. Jesus responds to Peter’s rebukes by treating Peter as if he were Satan or a demon-possessed man! Peter is acting like Satan in the wilderness temptation (), he offers Jesus the crown without the cross. He thinks he has a better plan than God does.

Peter was on board with Jesus as the Messiah. Peter was not on board with Jesus going to the cross. As Jesus rebuked the demons in 3: 12, Peter now rebukes Jesus. Bad call! Peter quickly gets in return what he had just given and more! Jesus treats Peter as if he were Satan or a demon-possessed man! It is harsh but justified and necessary. Like Satan at the temptation in the wilderness (), Peter offers Jesus the crown without the cross. He thinks he has a better plan than God does. Peter wants a Jesus who fits his agenda. He thinks he knows the kind of Messiah Jesus needs to be and attempts to reshape and redefine Him to fit his conception. Are we not often guilty of

Jesus treats Peter as if he were Satan or a demon-possessed man! It is harsh but justified and necessary. Like Satan at the temptation in the wilderness (), Peter offers Jesus the crown without the cross. He thinks he has a better plan than God does.

Peter wants a Jesus who fits his agenda. He thinks he knows the kind of Messiah Jesus needs to be and attempts to reshape and redefine Him to fit his conception. Are we not often guilty of doing the same thing? “Give me a Jesus I can control, one I conjure up in my image and likeness!” No, you and I must learn and affirm the ways of God, not man. You may not fully understand it. It may not be easy or safe. It will, however, be best. In fact, it will be perfect.

Mark 8:34–38 ESV

And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. For what does it profit a man to gain the whole world and forfeit his soul? For what can a man give in return for his soul? For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

God’s ways are often hard but usually clear. They are a challenge but always perfect. The passion of the Christ reinforces these biblical truths.

God’s ways are often hard but usually clear. They are a challenge but always perfect. The passion of the Christ reinforces these biblical truths. Confident that God’s will is perfect, even if it might not be safe, we embrace the call of Jesus to follow Him and to die in order that we and others might truly live! The Self-Centered Life Must Be Put to Death () Jesus lays out the essence of “the normal Christian life,” the basics of discipleship, which sadly in our day looks like “the radical Christian

Confident that God’s will is perfect, even if it might not be safe, we embrace the call of Jesus to follow Him and to die in order that we and others might truly live!

) Jesus lays out the essence of “the normal Christian life,” the basics of discipleship, which sadly in our day looks like “the radical Christian

Mark 8:34 ESV

And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me.

Jesus lays out the essence of “the normal Christian life,” the basics of discipleship, which sadly in our day looks like “the radical Christian life.” Being Jesus’ disciple requires three essentials.

First,

Give up the right to self-determination. Live as Christ directs. Treasure and value Jesus more than yourself, your comforts, your aspirations. Put to death the idol of I! Say no to you and yes to Jesus! Follow the footsteps of William Borden who left behind great wealth to follow Christ as a missionary. A journal entry, while attending Yale University, gives us insight: “Say no to self and yes to Jesus every time.”

If anyone wishes to come after me let him deny himself." At first glance this sounds psychologically unhealthy. Shouldn't Jesus tell us to affirm ourselves and care for ourselves? Let's be clear what it does not mean: it does not mean that you can never enjoy the simple pleasures of this life. We are commanded by God to receive with thanksgiving the gifts He has given for us to enjoy. Jesus' command to deny ourselves isn't condemning us to a dreary, pleasure-less life.

Akin, Daniel L.. Exalting Jesus in Mark (Christ-Centered Exposition Commentary) (p. 174). B&H Publishing Group. Kindle Edition.

adds the word “daily” because that is what we must do. This is not normal or natural, but it is necessary to be Christ’s disciple. And it is a slow, painful death.

Verses 35-38 all have the word “for” in Greek (gar). Jesus is providing the basis for the challenge of verse 34. If you save or treasure your life above all else, you will lose it. The one who plays it safe and considers his existence more important than Jesus will lose both Jesus and eternal life.

Your life is set free to live the normal/ radical Christian life when you see death as reward,

Akin, Daniel L.. Exalting Jesus in Mark (Christ-Centered Exposition Commentary) (p. 175). B&H Publishing Group. Kindle Edition.

Akin, Daniel L.. Exalting Jesus in Mark (Christ-Centered Exposition Commentary) (p. 176). B&H Publishing Group. Kindle Edition.

The cross is laid on every Christian. The first Christ-suffering which every man must experience is the call to abandon the attachments of this world. It is that dying of the old man which is the result of his encounter with Christ. As we embark upon discipleship we surrender ourselves to Christ in union with his death— we give over our lives to death. Thus it begins; the cross is not the terrible end to an otherwise god-fearing and happy life, but it meets us at the beginning of our communion with Christ. When Christ calls a man, he bids him come and die. . . . But it is the same death every time— death in Jesus Christ, the death of the old man at his call. Jesus’ summons to the rich young man was calling him to die, because only the man who is dead to his own will can

Akin, Daniel L.. Exalting Jesus in Mark (Christ-Centered Exposition Commentary) (p. 177). B&H Publishing Group. Kindle Edition.

Akin, Daniel L.. Exalting Jesus in Mark (Christ-Centered Exposition Commentary) (pp. 176-177). B&H Publishing Group. Kindle Edition.

Akin, Daniel L.. Exalting Jesus in Mark (Christ-Centered Exposition Commentary) (p. 173). B&H Publishing Group. Kindle Edition.

Akin, Daniel L.. Exalting Jesus in Mark (Christ-Centered Exposition Commentary) (p. 172). B&H Publishing Group. Kindle Edition.

A few years ago a representative from Teach America paid a visit to one of the premier university campuses—Duke. Teach America hires the brightest students and places them in some of the nation's worst public schools. So the representative stood before the crowd of Duke students and said, "I can tell just by looking at you that I've come to the wrong place. Somebody told me that this was the BMW school and I believe it. Just looking at you, I know you've achieved success and that you're on a track for even more success. Yet I'm here today to convince you to throw your life away in the toughest job that you'll ever have. I want people to go into the hollow of West Virginia and the ghettos of South Los Angeles to teach in the worst schools in America. Last year two of our teachers were killed on the job. But just by looking at you, I can tell that you're not interested. So go to grad school, make your millions, and live for success and comfort. But if by chance you're interested in the toughest job in America, I have a few brochures so come over and see me. Meeting's over." With that, those Duke students pushed into the aisles and mobbed that representative, signing up for more information.

Actually, his call to denial is much more basic—and much more radical. He challenges us to deny ourselves. The Bible calls it the old man or the flesh. It's that part of us which rebels against God's glory, running away from God, even viewing God as an enemy. The Bible warns us this way: "… do not use your freedom to indulge your flesh" (). In other words the flesh constantly wants to be indulged and catered to. A few verses later the Bible says, "For the flesh desires what is contrary to the Spirit (of God)." In other words, the problem isn't with desire or pleasure; it's with distorted and misdirected desire. One of our most basic distorted desires of the flesh is the craving for comfort and for a comfortable life. We can act like the most decent, respectable, righteous, church-going people until someone messes with our comfort—and then you better look out!

Most parents could tell you about a reality called the "terrible twos" when the whole world revolves around us and our need for comfort. Well, parents can also tell you about the "terrible twelves" and the "terrible twenty-twos." My family and friends could probably tell you about the "terrible-46's" (that's how old I am). Unfortunately as we grow older our craving for comfort and a comfortable life grows deeper and stronger. All of us have a "terrible two year old" inside of us. Jesus says, "Deny yourself. Deny that terrible two year old inside of you. Put off the old self which is being corrupted and put on the new self

)."

Ephesians 4:22–24 ESV

to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds, and to put on the new self, created after the likeness of God in true righteousness and holiness.

When Jesus told us, "deny yourself," he was saying, "Say no to yourself" or "Say no to your flesh." Every time the flesh—that craving to indulge our self and look out first and foremost for our own comfort—raises its head, deny it, repudiate it, and renounce it. The Greek word for deny means to "disavow any connection with"—just like Peter will later deny or disavow any connection with Jesus (it's the same Greek word for deny). So we really need to say to the flesh, "Look, since I met Jesus I don't want to associate with you anymore."

When Jesus told us, "deny yourself," he was saying, "Say no to yourself" or "Say no to your flesh." Every time the flesh—that craving to indulge our self and look out first and foremost for our own comfort—raises its head deny. The Greek word for deny means to "disavow any connection with"—just like Peter will later deny or disavow any connection with Jesus (it's the same Greek word for deny). So we really need to say to the flesh, "Look, since I met Jesus I don't want to associate with you anymore."

If this sounds easy, it's not. It's tricky work because the flesh inside of us is always there—even in our best and most religious moments. I read this week a quote from a 19th century theologian named Abraham Kuyper:

Self, big and inflated, is not hard to deny. But self-shrunk … hiding behind pious emotions and piles of good works, is extremely dangerous. For what is there to be denied? There is scarcely anything left … his only end in view is the glory of God. At least, so he thinks. But he is mistaken. Self is still there. It is like a spring tightly bent for a time, only to rebound with accumulated force. And what was called self-denial is really nothing less than the self taking care of itself.

How do I detect the workings of my flesh? How do I know what to deny? That's tricky and it will take a lifetime to learn the ways of your flesh. We can begin by acknowledging the depth and persistence of the flesh. It's there when I rage at another driver, but it's also there when I sing nice worship songs. That's why I have to constantly (as the Bible says) "walk in the Spirit" which means that I'm constantly open, asking, and seeking the direction of the Holy Spirit. Asking God to search me primarily through his words in the Bible and his words through other people. That's why the Apostle Paul could say, "I die daily." Every day of your life will present opportunities to deny your inflated, pompous, wounded child flesh-self. Every day we have the marvelous, wonderful good news of saying no to that flesh-part of ourselves that ultimately robs us—and everyone around us—of true joy.

Second,

Luke 9:23 ESV

And he said to all, “If anyone would come after me, let him deny himself and take up his cross daily and follow me.

adds the word “daily” because that is what we must do. This is not normal or natural, but it is necessary to be Christ’s disciple. And it is a slow, painful death.

Taking up your cross does not mean putting up with difficult people. Nor did it mean that we should add more suffering to our lives or let people victimize and abuse us—in a psychologically twisted way. Everyone in Jesus' day knew what a cross meant. The cross was more than an instrument of death. When you took up your cross it meant, first of all, that you were going to be ridiculed, spat upon, and persecuted for your faith. So this isn't an invitation to allow people to abuse you; it's a specific invitation to follow Jesus even when we're ridiculed and mocked.

Taking up your cross does not mean putting up with difficult people, like your alcoholic uncle or a cruel and manipulative parent. Nor did it mean that we should add more suffering to our lives or let people victimize and abuse us—in a psychologically twisted way. Everyone in Jesus' day knew what a cross meant. Obviously, eventually it became an instrument of death, but that's probably not what Jesus was referring to either. When you took up your cross it meant, first of all, that you were going to be ridiculed, spat upon, and persecuted for your faith. So in other words, Jesus is saying, "Be my friend, follow me, join me, even if it means that you get in trouble, even if it means that you become an outcast and a rebel; go against the grain of your culture." So this isn't an invitation to allow people to abuse you; it's a specific invitation to follow Jesus even when we're ridiculed and mocked—which is also the point of verse 38.

Finally,

Are we willing to believe and obey Jesus? It will be radical, not comfortable, because it involves a death to the self-centered life. Disciples die so they can live. Jesus lays out the cost. He does not hide his demands in fine print or in language that requires a skilled lawyers interpretation. His demands are plain spoken, bold, and clear. The price of salvation is free. You cannot earn it for Christ has paid its demand by taking up the cross. The possession of salvation is follow me. You must exchange your life for his life by taking up your cross.

Mark 8:35 ESV

For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.

We're safety fanatics in this country. So we spend an enormous amount of energy killing germs, buckling up, wearing helmets, guarding our kids from kidnappers and molesters. Please don't misunderstand me: safety is a good thing. Wash your hands and buckle your seat belt. But listen to this: if you want to follow Jesus, you might get hurt. You might get killed—and that's not the worst thing that could happen to you.

Luke 21:16 ESV

You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death.

. Did you hear that word? "Wait a minute, Jesus, did you say some of us will get killed?"

Did you hear that word? "Wait a minute, Jesus, did you say some of us will get killed?"

In his book entitled The History of Christian Mission author Stephen Neill shows that the first 300 years after Jesus' life his followers were often under threat. "Every Christian,"knew that sooner or later he might have to testify to his faith a the cost of his life." There was no guarantee of safety.

Much of our Christian community acts like whiners when someone threatens our safety or whenever our beliefs are criticized. We want to write our legislators and flex our political or cultural muscles. Or we turn down a service opportunity due to ridiculously high safety standards. For instance, I read about a man who felt called to a certain mission project in a foreign country. Then he watched a National Geographic special about an insect that lives in that country. Apparently this bug burrows its larvae under your skin and it can be painful and itchy. So he decided not to go. The bug scared him off.

If you save or treasure your life above all else, you will lose it. The one who plays it safe and considers his existence more important than Jesus will lose both Jesus and eternal life.

In contrast, the one who gives his life for Jesus and the gospel will actually save it! Following Jesus involves risking it all— safety, security, satisfaction in this world. But He promises us that it leads to a reward this world can never, ever offer.

There is a life worth giving for the glory of God and the gospel! It is a dying to self that others might live! It is not safe! But it is the normal Christian life!

J. I Packer says,

“There are, in fact, two motives that should spur us constantly to evangelize. The first is love to God and concern for His glory; the second is love to man and concern for his welfare”.

I believe that deep down God has wired us for a sense of mission. A challenge-free life might be safe, but ultimately it's boring, trite, and empty. The message of Jesus in is clear; those who experience salvation live a life of surrender.

That's one of the things I love about Jesus: he can be so kind and gentle and (as we say in Minnesota) so nice; and then he can turn around and issue, without apology, a challenge that cuts to the core of our existence. That's what we have in this passage: I call it the Ultimate Challenge and it's found in verse 34: "If anyone wants to come after me, he must deny himself, take up his cross and follow me." Every time I read that verse it stops me in my tracks. It's so bold, so in-your-face, so uncompromising, so all-or-nothing. It makes me wince. But if I'm going to claim the name of Christian—Christ-one—and really live it, then this is one of the key verses I'll have to grapple with.

C. T. Studd (1860– 1931), missionary to China, India, and Sudan, said,

“We will dare to trust our God . . . and we will do it with His joy unspeakable singing aloud in our hearts. We will a thousand times sooner die trusting only in our God than live trusting in man”.

This passage is the hinge of the entire Gospel story of Mark. As the great Yogi Berra once said, "If you see a fork in the road, take it." The followers of Jesus see the fork in the road and they want to take it. In other words, they want it both ways, but Jesus will remind them that they can take only one part of the fork—not both.

Much of our Christian community acts like whiners when someone threatens our safety or whenever our beliefs are criticized. We want to write our legislators and flex our political or cultural muscles. Or we turn down a service opportunity due to ridiculously high safety standards. For instance, I read about a man who felt called to a certain mission project in a foreign country. Then he watched a National Geographic special about an insect that lives in that country. Apparently this bug burrows its larvae under your skin and it can be painful and itchy. So he decided not to go. The bug scared him off.

They are in the city of Caesarea Philippi or "Caesarville" since it referred to the Roman ruler or Caesar. It used to be called a good Jewish name: the region of Naphtali near the city of Dan. But then Caesar and his armies conquered it and renamed it. Jesus asks, "Who do people say that I am?" The disciples casually rattle off the word on the street. But the second question is riskier: "Who do you say that I am?" Peter raises his hand, "Teacher, O, I got this one: you're the Christ." The word "Christ" was a rich Old Testament word which meant "the Messiah" or "the Anointed One." It carried overtones of salvation and deliverance. In particular it meant that the Messiah would throw out the Roman dogs, reestablishing the glory days of King David.

Mark 8:36–38 ESV

For what does it profit a man to gain the whole world and forfeit his soul? For what can a man give in return for his soul? For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

In verse 31 Jesus starts to lay down the fork in the road. Three phrases would have stuck out: must suffer many things, be rejected, and must be killed. We're told in verse 32 that he "spoke plainly (or boldly, directly, candidly) about these things." It's a stupefying pronouncement. Up to this point in the Gospel of Mark when they hear "You are the Christ" they think power and more power along with success and more success. Now Jesus starts to talk about vulnerability and failure. Jesus claims that all of this "must" happen—a little Greek word suggesting clear purpose. Suffering, rejection, and death—do we really want to follow that kind of Messiah? Or should we look for a different kind of Messiah? That's the fork in the road.

Your life is set free to live the normal/radical Christian life when you see death as reward, when you can say with Paul,

Jesus doesn't soften the "forkiness" of the situation; he intensifies it by issuing The Ultimate Challenge of verse 34. If you call yourself a Christian, a Christ-one, this is the guts of your life. This is Jesus' Ultimate Challenge. Notice who it's for: "Then he called the crowd to him along with the disciples." In other words, this approach to spirituality isn't just for a select group of all-stars of super-saints. This is for you and me. Ordinary people living unremarkable lives encountering routine struggles are issued the same Ultimate Challenge. "If anyone (there are no exceptions) would come after me …" here's what you must do.

Philippians 1:21 ESV

For to me to live is Christ, and to die is gain.

Jesus asks, “For what does it benefit a man to gain the whole world yet lose his life?” The answer is nothing. He asks, “What can a man give in exchange for his life?” The answer is nothing.

Let me remind you that in this Ultimate Challenge Jesus is talking about new life, not just a religious program or a three-step process to a better life. Underneath everything in this challenge these words of Jesus ring out to us, "Come to me all who are tired and heavy-laden and I will give you rest" (). That is the essence of Christian spirituality. The Apostle Paul put it this way, "I have been crucified with Christ and it is no longer I who live but Christ who lives within me." Christ is in you—that is our life.

Jesus asks, “For what does it benefit a man to gain the whole world yet lose his life?” The answer is nothing. He asks, “What can a man give in exchange for his life?” The answer is nothing.

On April 17, 1998, Linda McCartney, wife of Paul McCartney of the Beatles, died. Newsweek concluded its article on her death by saying, “The McCartney’s had all the money in the world. . . . Enough to afford their privacy. Enough to give them a beautiful view but all the money in the world wasn’t enough to keep her alive”.

So with that in mind let's look at the three parts to this Ultimate Challenge. Jesus will challenge us on three levels.

I appreciate the way John Piper puts it:

What’s the opposite of being ashamed of somebody? Being proud of them. Admiring them. Not being embarrassed to be seen with them. Loving to be identified with them. So Jesus is saying, “If you are embarrassed by me and the price I paid for you (and he’s not referring to lapses of courage when you don’t share your faith, but a settled state of your heart toward him)— if you’re not proud of me and you don’t cherish me and what I did for you— if you want to put yourself with the goats that value their reputation in the goat herd more than they value me, then that’s the way I will view you when I come. I will be ashamed of you, and you will perish with the people who consider me an embarrassment.”

"If anyone wishes to come after me let him deny himself." At first glance this sounds psychologically unhealthy. Shouldn't Jesus tell us to affirm ourselves and care for ourselves? Let's be clear what it does not mean: it does not mean that you can never enjoy the simple pleasures of this life. Remember that God created all the good things in this planet: azaleas, cardinals, a sunset at West Meadow Beach, barbequed spare ribs, a cold glass of Riesling, the voice of a friend, the sexual embrace of a husband and wife, your child's face. That's why the Bible consistently gives advice like this: "For everything created by God is good, and nothing is to be rejected if it is received with thanksgiving." Jesus' Ultimate Challenge isn't condemning us to a dreary, pleasure-less life.

Dietrich Bonhoeffer (1906– 1945) understood what the normal Christian life should look like. The way may be hard, but the path and the end are glorious.

Actually, his call to denial is much more basic—and much more radical. He challenges us to deny ourselves. The Bible calls it the old man or the flesh. It's that part of us which rebels against God's glory, running away from God, even viewing God as an enemy. The Bible warns us this way: "… do not use your freedom to indulge your flesh" (). In other words the flesh constantly wants to be indulged and catered to. A few verses later the Bible says, "For the flesh desires what is contrary to the Spirit (of God)." In other words, the problem isn't with desire or pleasure; it's with distorted and misdirected desire. One of our most basic distorted desires of the flesh is the craving for comfort and for a comfortable life. We can act like the most decent, respectable, righteous, church-going people until someone messes with our comfort—and then you better look out!

The cross is laid on every Christian. The first Christ-suffering which every man must experience is the call to abandon the attachments of this world. It is that dying of the old man which is the result of his encounter with Christ. As we embark upon discipleship we surrender ourselves to Christ in union with his death— we give over our lives to death. Thus it begins; the cross is not the terrible end to an otherwise god-fearing and happy life, but it meets us at the beginning of our communion with Christ. When Christ calls a man, he bids him come and die. . . . But it is the same death every time— death in Jesus Christ, the death of the old man at his call. Jesus’ summons to the rich young man was calling him to die, because only the man who is dead to his own will can follow Christ. In fact every command of Jesus is a call to die, with all our affections and lusts. But we do not want to die, and therefore Jesus Christ and his call are necessarily our death as well as our life. The call to discipleship, the baptism in the name of Jesus Christ means both death and life.

Most parents could tell you about a reality called the "terrible twos" when the whole world revolves around us and our need for comfort. Well, parents can also tell you about the "terrible twelves" and the "terrible twenty-twos." My family and friends could probably tell you about the "terrible-46's" (that's how old I am). Unfortunately as we grow older our craving for comfort and a comfortable life grows deeper and stronger. All of us have a "terrible two year old" inside of us. Jesus says, "Deny yourself. Deny that terrible two year old inside of you. Put off the old self which is being corrupted and put on the new self ()."

When Jesus told us, "deny yourself," he was saying, "Say no to yourself" or "Say no to your flesh." Every time the flesh—that craving to indulge our self and look out first and foremost for our own comfort—raises its head, deny it, repudiate it, and renounce it. The Greek word for deny means to "disavow any connection with"—just like Peter will later deny or disavow any connection with Jesus (it's the same Greek word for deny). So we really need to say to the flesh, "Look, since I met Jesus I don't want to associate with you anymore."

Which best describes you . . .

If this sounds easy, it's not. It's tricky work because the flesh inside of us is always there—even in our best and most religious moments. I read this week a quote from a 19th century theologian named Abraham Kuyper:

My Christianity is the normal American Christianity.

Self, big and inflated, is not hard to deny. But self-shrunk … hiding behind pious emotions and piles of good works, is extremely dangerous. For what is there to be denied? There is scarcely anything left … his only end in view is the glory of God. At least, so he thinks. But he is mistaken. Self is still there. It is like a spring tightly bent for a time, only to rebound with accumulated force. And what was called self-denial is really nothing less than the self taking care of itself.

My Christianity is the

How do I detect the workings of my flesh? How do I know what to deny? That's tricky and it will take a lifetime to learn the ways of your flesh. We can begin by acknowledging the depth and persistence of the flesh. It's there when I rage at another driver, but it's also there when I sing nice worship songs. That's why I have to constantly (as the Bible says) "walk in the Spirit" which means that I'm constantly open, asking, and seeking the direction of the Holy Spirit. Asking God to search me primarily through his words in the Bible and his words through other people. That's why the Apostle Paul could say, "I die daily." That means that every day of your life will present opportunities to deny your inflated, pompous, wounded child flesh-self. Every day we have the marvelous, wonderful good news of saying no to that flesh-part of ourselves that ultimately robs us—and everyone around us—of true joy. Jesus challenges the myth of our comfort.

How do we take up our cross? Taking up your cross does not mean putting up with difficult people, like your alcoholic uncle or a cruel and manipulative parent. Nor did it mean that we should add more suffering to our lives or let people victimize and abuse us—in a psychologically twisted way. Everyone in Jesus' day knew what a cross meant. Obviously, eventually it became an instrument of death, but that's probably not what Jesus was referring to either. When you took up your cross it meant, first of all, that you were going to be ridiculed, spat upon, and persecuted for your faith. So in other words, Jesus is saying, "Be my friend, follow me, join me, even if it means that you get in trouble, even if it means that you become an outcast and a rebel; go against the grain of your culture." So this isn't an invitation to allow people to abuse you; it's a specific invitation to follow Jesus even when we're ridiculed and mocked—which is also the point of verse 38.

Jesus is challenging the myth of safety, the lie that life should be and must be completely safe and risk-free; the seduction that we must arrange our life to avoid danger. We're basically safety fanatics in this country. So we spend an enormous amount of energy killing germs, buckling up, wearing helmets, guarding our kids from kidnappers and molesters. Please don't misunderstand me: safety is a good thing. Wash your hands and buckle your seat belt. But listen to this: if you want to follow Jesus, you might get hurt. You might get killed—and that's not the worst thing that could happen to you. See . Did you hear that word? "Wait a minute, Jesus, did you say some of us will get killed?"

In his book entitled The History of Christian Mission author Stephen Neill shows that the first 300 years after Jesus' life his followers were often under threat. "Every Christian," he wrote, "knew that sooner or later he might have to testify to his faith a the cost of his life." Might? For them it was a matter of maybe we'll have to die for our faith and maybe not. But there was no guarantee of safety.

To be honest, the Christian community acts like whiners when someone threatens our safety or whenever our beliefs are criticized. We want to write our legislators and flex our political or cultural muscles. Or we turn down a service opportunity due to ridiculously high safety standards. For instance, I know a man who felt called to a certain mission project in a foreign country. Then he watched a National Geographic special about an insect that lives in that country. Apparently this bug burrows its larvae under your skin and it can be painful and itchy. So he decided not to go. The bug scared him off.

To which Jesus would say, "What did you expect? Didn't you read The Ultimate Challenge? Did I not tell you to take up your cross? Did you think you could take up your cross without experiencing any resistance? Yes, wear your helmet and buckle your seatbelt and protect your children from intruders—of course! Then be as winsome and kind and gentle as possible. Love all people. Stand up for justice and seek out the lost, lonely and broken. But don't think that by being safe and nice enough you'll escape the cross. No, be prepared, at all times and in all places to take up your cross and follow me." Following Jesus explodes the myth of a safe life.

That's the problem Peter has in this passage: he thinks he's in control; he assumes that he's in charge and Jesus has to line up behind him. Remember that in the disciple's minds Jesus seems to be having an identity crisis. He's the Messiah, the Liberator and Savior, but he has these wacky ideas about what the Messiah is supposed to do. Somebody has to help Jesus, so once again Peter steps to the plate: "and Peter took him aside and began to rebuke him." Rebuke is a strong word; earlier in Mark it's the word used when Jesus rebukes evil spirits (1:25; 3:12; 9:25). In Peter's case it has the air of protective superiority. "He took him aside" suggests something like this scenario: Peter puts his arm around Jesus, takes him for a little walk, while patronizingly lecturing Jesus: "Look, Jesus, you have to get a grip here. This talk of rejection and suffering isn't appropriate for a real Messiah. We're going to start losing some momentum here."

Jesus spoke plainly in verse 31, but now he's brutally blunt. Notice what Jesus did in verse 33—"Jesus turned and looked at his disciples." Jesus can't let this issue slide so he rebukes Peter in front of the rest of this team: "Get behind me, Satan." The phrase means, "Line up behind me. You're the follower; I'm the leader." Then: "You do not have the mind of God." We would say this, "Peter, you need a deep attitude adjustment."

Follow me. The essence of Christianity isn't following a list of rules or being born into the right family. It all boils down to those first words given by Jesus to his first followers. We talk a lot about believing in Jesus, and that is good, full-bodied biblical language. The problem is that it can slip into an intellectual exercise. Jesus' language is more direct and more radical: follow me. Line your life up behind me. If you follow me you have of course believed in me. The Christian life isn't just intellectual assent; it's doing what Jesus says. So when Jesus says things like "Love your enemies" or "Do not store up for yourselves treasure on earth" or "Do not worry about your life" or "Love the Lord your God with all your heart, soul, mind, and strength" they aren't just pious platitudes; they are a way of life. Jesus challenges the myth that we're in control.

I called this The Ultimate Challenge. It's bracing stuff. It's not wimpy Christianity. Now my last question is this: Why? Why would anyone in their right mind want to sign up for Jesus' Ultimate Challenge? As opposed to those Duke students, this challenge is for life. So why would you want to do it?

Here we hit the biggest fear for many as they approach the Christian way. It might be true but it's too hard or it's too dreary. So I've heard friends of mine say things like, "I'd rather rot in hell with my buddies than sit around in your dreary, lifeless, self-righteous heaven." It's a good point—it really is—and Jesus even anticipates it. He knows it's coming. So he heads us off at the pass.

See what he says in verses 35-37. Is The Ultimate Challenge all about gloom and doom? Absolutely not! This passage rings with joy and reward. Here's the bottom line: God wants to give you real life. Jesus uses language from the world of commerce and business and he says, "Look, there is profit here. Do you want your life to count? Do you want your life to make a profit? Or do you want your life to be a loss? I want to make your life a glorious profit."

Jesus isn't interested in making your life a loss, or a gloomy, repressive, negative, minus. "I have come that you might have life and that you might have life to the full" (). God is most glorified when you are most satisfied in him. God strives for your joy in him.

So let me ask you this: If we call ourselves Christians, if we call ourselves his followers, do I live or ignore and dilute The Ultimate Challenge? Am I addicted to my flesh? Am I seeking my own comfort, perhaps even when I do religious things? Is it really still about me and my comfort; only now I've learned to use a veneer of religious language and God-talk? Am I addicted to safety and security, so much so that it cripples me from living a full life for Christ? Am I addicted to being in control? Do I want Jesus to line up behind me—rather than the other way around? Finally, is my life marked by joy? Do I know the profit—the ultimate, unquenchable, incorruptible profit—of trusting, savoring, and enjoying Christ?

Matt Woodley serves as the Editor for PreachingToday.com and the Pastor of Compassion Ministries at Church of the Resurrection in Wheaton, Illinois. He is also the author of God With Us: The Gospel of Matthew (IVP).

SCRIPTURE:

THE COST OF DISCIPLESHIP

You Must Know and Personally Confess Who Jesus Is

There Is an Inescapable Question

There Is One Acceptable Answer

You Must Learn and Affirm the Ways of God and Not Man

God’s Ways Are Often Hard but Clear

God’s Will Is Often a Challenge but Perfect

You Must Understand and Accept That Jesus Calls You to Die

The Self-Centered Life Must Be Put to Death

Deny yourself.

Take up your cross. Die!

Follow Me!

The Safe Life Must Be Put to Death

The fork in the road

The Self-Serving Life Must Be Put to Death

Jesus challenges the myth of comfort

Jesus challenges the myth of safety

Jesus challenges the myth of control

The rewards of The Ultimate Challenge

Conclusion