This coming Sunday is the 22nd Sunday in Ordinary Time, Lectionary Cycle A. In the earlier Matthean reference to “taking up one’s cross” (10:38-39) there was a simple contrast between “finding” and “losing” one’s psyche (life, soul). The first part of v.25 speaks not of “finding” life but “wishing” to save one’s life, again emphasizing the volitional aspect already expressed in v. 24, “Whoever wishes to come after me….” A clear choice is thus offered between self-preservation at all costs and the risky business of following Jesus. But the self that is preserved by such a “safe” option is not worth preserving, since the true self is lost. By contrast, the loss of psychē (in the sense of physical life) is the way to find psychē (soul), the essence of the true life which transcends death. Loss of life as such is no gain; it is life lost out of loyalty to Jesus which ensures that true life is gained.

The word-play continues in v.26. The prospect of  gaining “the whole world” echoes closely the third temptation in 4:8–10, and the means there proposed, the worship of Satan, would indeed result in the loss of the psychē. In our context, that is echoed into the situation where someone has succeeded not only in remaining alive but also in attaining everything this world has to offer (the word translated “gain” is normally associated with economic acquisition; cf. 25:16–17, 20, 22), and who yet is ultimately the loser. The loss of that person’s true psychē is described as a “forfeit,” a term which often implies a judicial punishment or fine; the term is perhaps intended to make the reader think of the judgment of God which determines the person’s ultimate destiny.

In the second rhetorical question the metaphor of “exchange” perhaps continues that of “forfeit:” once the psychē has been forfeited there is nothing which can buy it back or persuade the judge to rescind the penalty. But that is probably to look for too much precision in proverbial language. The saying (perhaps modeled on Ps 49:7–9) simply underlines the supreme importance of the psychē; nothing else compares with its value.

One’s Motivation. The opening word “for” connects the judgment scene of v.27 with all the text regarding the disciple’s steadfastness and commitment to follow Jesus: it is worth remaining faithful even to the loss of earthly life because there is an ultimate judgment to come, and on the outcome of that judgment the enjoyment of true life will depend.

The imagery within this single verse echoes Daniel 7:9-10, the scene of judgment at the throne of the Ancient of Days. As well it points to Daniel 7:14 where the Son of Man receives “dominion, glory, and kingship” over all nations. It perhaps relies upon the eschatological coming of God and “all the holy ones” in Zechariah 14:5.  But in this fusion the OT roles of judge and king are merged – roles once ascribed to God, and now more pointedly ascribed to Jesus.

As judge, he will “he will repay everyone according to his conduct.” The whole clause closely echoes Ps 62:12 (cf. Prov 24:12), which speaks of God’s universal judgment; again language appropriate to God himself is transferred to the glorified Son of Man. “Repay” is used for divine rewards in 6:4, 6, and 18, and here too the primary emphasis in context is probably on the reward for steadfastness even to the point of martyrdom, the reward which results in finding one’s psychē. But the term is no less applicable to punishment for refusing to follow Jesus, and a judgment of every person “according to his conduct” must be expected to envisage either reward or punishment, as will be spelled out more fully in 25:31–46. This saying is thus not only an encouragement to the faithful, but also a warning to those whose loyalty may be wavering. “Conduct” is a broad term, but in the present context the focus is not on lifestyle in general, but on whether or not they have maintained their commitment to Jesus in the face of persecution. A more focused perspective on the basis of final judgment will be provided in 25:31–46 (separation of the sheep and goats).

Image credit: James Tissot, Rétire-toi Satan, c.1890, Brooklyn Museum, Public Domain