I wanted to start addressing some “problem passages.” These are Scriptures often misused to teach against salvation by faith alone. Even some well-intentioned evangelists confuse people when presenting these texts. In this article we’ll consider Mark 8:35–38, which parallels in many ways Matthew 10:39, Luke 9:23–26, and John 12:25.
The common interpretation of Lordship writers, like John MacArthur, concerning Mark 8:35–38 centers around soteriological implications where “save his life” equates to eternal life. Furthermore, they view the shame in verse 38 as an ultimate denial of entrance into the Kingdom. There are several significant problems in their understanding of the text.
Discipleship, Not Eternal Life
First, the passage is focused on discipleship conditions, not receiving eternal life. Jesus spoke to the multitudes primarily through the twelve disciples on how they should follow His example. He had just rebuked Peter for misunderstanding His coming rejection and death. They had already believed in Christ as the Messiah (John 2:11). Now to expand their quality of life, they would have to follow Jesus’ example in self-denial, forsake worldly gain, and even die.
Luke 9:23 adds that taking up one’s cross is a daily exercise. The repeatable act of suffering for Christ is incompatible with the instantaneous reception of eternal life as a free gift. Attempts to soften Jesus’ words to a mere willingness to suffer do not alleviate the problem: faith is being convinced of the gospel, passively receiving a gift, not enduring persecution for Christ.
Once the passage is understood as discipleship instructions for an abundant life now and future rewards, any contradictions to the message of life collapse. In fact, Revelation 3:5 uses similar language but in the positive. If believers acknowledge Christ, they will be honored before the Father and His angels. On the other hand, denying Christ will incur a poor and shameful evaluation at the Bema.
The Saving of the Soul
Second, the Lordship view confuses the Greek word for soul (ψυχή or psyche) in 8:36 beyond the expected meaning. Soul today has connotations with Plato’s immaterial spirit, though Biblically it means the seat of personality and emotions. The LXX translates soul from the Hebrew term nephesh, which means the inner self or broadly a “breathing creature” (Genesis 9:12–15, Proverbs 11:25). The Bible Project has a great animation explaining the Hebrew nephesh. Check it out!
Try doing a word study of psyche in the New Testament. You’ll find it’s used 103 times, often translated as heart, mind, or even as a personal pronoun. It never clearly refers purely to the immaterial existence of a person outside the body. Of course, the soul (essence) of a person lives after death, like the martyrs in Revelation 6:9. Meanwhile, in Acts 27:9–11, Paul worried for the life (psyche) of the ship’s passengers on the way to Rome as they sailed in winter. 3 John 1:2 introduces the epistle with a desire for Gaius’s good health, even as his soul is already well.
Maybe the most interesting use of soul is 1 Corinthians 15:45, which quotes Genesis 2:7. In creation, Adam became a soul, a natural living person, but Christ became for the believer a spirit of abundant life — our existence as dust, material substance, does not yet represent our future Heavenly bodies.
It’s puzzling that some translations are inconsistent in translating the same word in our passage. The NIV and ESV, for instance, use life in Mark 8:35 but then soul in 8:36–37 for psyche. At least most Bibles have footnotes admitting the overlap of wordplay. If you want to extend your physical life by avoiding association with Christ, your entire being will be forfeit in God’s discipline. Saving your skin, if you will, by denying Christ cannot deliver your inner self.
Mark 8:35 could well be summarized this way: whoever wishes to escape hardship will lose out on the qualitative experience of eternal life now and in the Kingdom, but whoever embraces self-denial for Christ and the gospel will experience the fullness of spiritual vitality and receive rewards in the age to come.
Conditional Eternal Rewards
Finally, many Lordship teachers argue Christ cannot be ashamed of genuine believers as Mark 8:38 mentions. However, the text never mentions being disowned or forfeiting the gift of eternal life. The concept of being praised or experiencing loss and shame before Christ as believers is not an uncommon theme in Scripture.
Matthew 16:27 details Christ granting praise to believers based on works. Yet, if believers fail to pursue the example of Christ’s suffering, all that remains at the Judgment Seat of Christ will burn to waste (1 Cor. 3:14–15). In some sense, Christ Himself recognizes our lost potential and expresses displeasure. We must abide in Christ with His love outpoured to others, to avoid shame at His coming (1 John 2:28).
God commissions us as stewards to carry out the mission of the Kingdom to the ends of the earth. We can abandon our call now and save ourselves the trouble and pain of it, but we end up losing rewards of eternal value. Rather, every believer should long for God to declare unto them, “Well done, good and faithful servant!” (Matt. 25:23)