The word translated as "life" in verses 25 and 26 is soul (psuche, Strong’s # 5590) in Greek, and is so translated in other versions. Further, the term "himself" in verse 24, although not the word psuche, refers to the soul also. This is proven by the parallel passage in Luke, where Luke 9:25 speaks of forfeiting "himself" but Matthew 16:26 speaks of forfeiting his "life" (soul).

So, the terms "himself" and "life" both refer to the soul here in Matthew 16. Remember that the soul is that part of man that contains the mind, the emotion and the will of man. Thus the soul is really the natural life (the inner, non-physical life, ) of man, but it is that natural life apart from the spirit in man. That is not to say that the spirit within man should not and does not affect the soul (Pr. 20:27).

Further, this passage speaks of one denying himself and taking up his cross (v. 24). Then, since verse 25 starts with an explanatory "for", we naturally must consider such self-denial as equivalent to "losing one’s soul." The contrast to losing one’s soul is to save it. Remember that the word for "to save," sozo, basically means to preserve from some type of loss or ruin.

Now, let’s put these thoughts together and begin to understand this passage. Jesus is teaching concerning saving one’s soul, that is, keeping it from loss or destruction, versus losing one’s soul, that is, allowing it to suffer loss.

Look at the verses that just precede this section (read Matt. 16:21-23). Here Jesus was telling His disciples that "He must go unto Jerusalem and suffer" (v. 21 ASV). Peter, inspired by Satan, immediately tried to stop this! He did not want Jesus to suffer! Jesus rebuked him, declaring that Peter’s mind-set was completely wrong: "Get thee behind Me, Satan! Thou art a stumbling-block unto me: for thou mindest not the things of God, but the things of men" (v. 23, ASV).

Fallen man wishes only to please his soul, doing what keeps it whole and happy, preserving it from any suffering or loss. Jesus immediately gave the needed teaching after Peter expressed this natural thought of man. Jesus taught His disciples that if anyone wished to come after Him (to really follow Him), that person must be willing to deny himself and take up his cross. That person must be willing to lose his soul, to let his soul suffer loss. This could mean to the point of physical death, martyrdom, if need be, although that is not the explicit point here. Jesus is not teaching that every disciple must so prove himself by being a martyr. Only God’s sovereign will decides who will be martyred; it is not our decision. But God wants us to be willing to deny ourselves so completely.

In our experience, what does it really mean to "deny ourselves", "take up the cross", and "lose our soul"? To "deny ourselves" means to be willing to give up one’s own thoughts, emotions and desires concerning any matter - to set our thoughts and intentions aside in order to find and accept the mind of God. To "take up the cross" means to accept God’s will in a matter, that is to obey Him even if it means suffering to us. This attitude was demonstrated for us by Jesus in Gethsemane (Matt. 26:38-39). The overall result of this activity is to experientially "lose our soul" (or "life").

If we so lose our soul, or soul-life now, then we "shall [future tense] find it" (Matt. 16:25 ASV). If we are not willing to lose our soul-life now, then we "shall [future tense] lose it" (Matt. 16:25 ASV).

The point in the future when this loss or gain of the disciple’s soul happens is explained in the passage: "For the Son of Man shall come in the glory of His Father with His angels; and then shall He render unto every man according to his deeds." (Matt. 16:27 ASV)

To follow Christ in self -denying obedience is obviously a cooperative work on the part of a disciple. This is not simple "belief" in the Savior. Also, it does not occur in a moment of time, as does initial justification and eternal salvation (Lk. 18:13-14; Rom. 3:22-24; Eph. 2:8-9). The salvation of the soul in this passage is altogether based upon works and faithfulness over a lifetime (even note the parallel passage in Luke 9:23-27, where the cross bearing is shown to be a daily matter). Therefore, this passage cannot be speaking of the eternal salvation of the believer, unless one holds to an eternal salvation by works.

On the other hand, the passage is speaking of a certain gain or loss to the soul of the believer in the future when Christ returns. This gain or loss is dependent upon our faithfulness now as disciples. The gain to the soul would be for it to be preserved from any loss and to be fulfilled in satisfaction. Conversely, the loss will involve a loss to the soul of its satisfaction.

What is at stake is so great that the Lord Jesus stated here that if the whole world could now be gained and enjoyed by someone’s soul, it would not be a profit when offset with the future loss to one’s soul (Matt. 16:26). This is a sober statement, worthy of deep contemplation by any believer who would choose to satisfy himself with this world and its enjoyment. Again, I want to emphasize that this gain or loss of the soul takes place during the millennium (in time), and does not involve eternity.

There is much more that can be said about the salvation of the soul, and there are a number of other passages that refer to it. However, for the sake of brevity we will leave this subject now, with what we have shared constituting just an introduction. If you wish to study it further, the best exposition I have found is Watchman Nee’s work entitled The Salvation of the Soul (published by Christian Fellowship Publishers).

My comments on this passage is what gave you concern about my teaching on the Judgment Seat, and I have saved it to last. Your feeling is that the "unprofitable servant" is an unbeliever, and that "outer darkness" pictures hell. I will now expound this passage, and it is hoped that in light of all of the foregoing commentary you can more readily see the meaning that I feel matches the parable.

The parable opens with the picture of a master giving his servants certain goods, over which they should exercise responsibility while the master was to be away on a long journey. Are unbelievers granted spiritual gifts and responsibilities while Jesus is away? Does the New Testament recognize unbelievers as Christ’s servants, or as His enemies?

"Now after a long time the lord of those servants cometh, and maketh a reckoning with them." (v. 19). This surely portrays the Lord’s return and his reckoning at the Judgment Seat, according to works. The servants who received two and five talents (measures of money) had gained some spiritual profit for their lord through the exercise of their God given abilities (v. 15). To these profitable servants their lord stated "Well done, good and faithful servant." (vs. 21, 23) Further, their lord promised them increased responsibility in the lord’s sphere at that time (the millennium). This would picture rulership in the coming Kingdom based upon current faithfulness (2 Tim. 2:12; Jas. 1:12; 1 Pet. 5:1-4; Rev. 2:10; 2:26; 3:11; 3:21).

Also, their lord told them to "enter thou into the joy of thy lord." (vs. 21, 23). This joy would picture the salvation of the soul, the utmost satisfaction to the rewarded believer, and the "entry" would signify entry into the blessed Kingdom realm of the Lord Jesus.

The "reckoning" (v.19) of the lord with his servants speaks of the Judgment Seat of Christ, and the parable indicates all three servants are dealt with at this "reckoning." Do unbelievers appear at the Judgment Seat of Christ?

The unprofitable servant knew that his lord had an expectation of profit from him, yet hid his "talent", the entrusted goods and responsibilities, "in the earth" (does this perhaps picture letting our responsibility as believers be buried by the things of this world?) His lord called him "wicked and slothful", and indicated that the servant could at least have had some minimal return on the investment if he had tried.

The responsibility was taken from him, indicating loss of rulership and responsibility in the coming age due to lack of responsibility demonstrated in this age, and then the unprofitable servant was cast into "outer darkness", where there will be weeping and gnashing of teeth.

I submit that "outer darkness" signifies a position outside of the Lord’s coming glorious Kingdom, and the "weeping and gnashing of teeth" signifies the loss of satisfaction to the soul [it may also indicate severe regret and self-blame]. The position outside of the Kingdom would be in contrast to the entry "into the joy of thy lord" (vs. 21, 23) awarded the faithful servants, and the "weeping and gnashing of teeth" would be in contrast to the "joy", the blessing experienced in the Kingdom.

The theme of the entire parable is faithfulness in responsibility. If the unprofitable servant stands for an unbeliever, then this teaching by Jesus indicates one becomes "lost" by not carrying out responsibilities for God, and one becomes "saved" by carrying out such responsibilities. Such an interpretation of the failed servant, then, introduces the significant problem of salvation by works. The teaching was given by Jesus to provoke His disciples to be diligent in serving their Lord, with the promise that proper service will be positively rewarded at the Judgment Seat, but slothful service will result in a loss graphically depicted by verse 30.

There are other verses that constitute warnings to believers, but I believe we have covered this topic sufficiently to prove the point. If you do not feel these warnings are for genuine or penalties that a genuine believer may suffer, short of loss of eternal salvation.believers, then our discussion of this matter cannot possibly proceed further. I sincerely feel that honest exegesis leads me to conclude these verses must apply to believers, with the negative possibilities to be interpreted as losses