Luke 9:24

Luk_9:24

For whosoever will save his life shall lose it

The gain of loss

I.

WHAT IT IS TO LOSE THE LIFE, The term lose, as here employed, is to be understood in the sense of parting with, giving up, surrendering; and when the act is done it is to be treated as something entirely gone, completely lost. You observe another thing here, also, that this is not loss in the ordinary way. Usually when anything is lost, it is either by carelessness, indifference, or bad management, but always against the will of the loser. And even in cases where none of these conditions apply--where the utmost care, attention, and good management are exercised, and losses occur, they would be prevented if possible. But this is not so in the case before us. Jesus says, Whosoever will lose his life, or Whosoever will save his life, showing that in either case the act is deliberate and willingly done. No man is forced into a sinful life, nor is any man compelled to become a Christian; in both cases the will of the actor is left free and unfettered, hence his responsibility. And it is just here where the test becomes so keen and crucial--the life--the entire life. Men would more readily accept discipleship if the conditions were easier, if they could be met half-way with some compromise. But we are met by men who raise objections to this doctrine of complete and unconditional surrender to Christ. They say it is too hard a thing for human nature to do, that men must be more than human to comply with such conditions. That it is more than human nature in itself can accomplish we freely admit.

II. WHEN AND IN WHAT DOES A MAN WHO LOSES HIS LIFE FIND IT?

1. The gain is present. Self-love, love of the world, or the things of the world, as a primary and all-absorbing principle of the soul, is ruinous to the entire life--the soul. But the man who sets his affections on Christ and things above--such a man saves his soul and secures his interests for eternity. This consecration to Christ brings present gain. A man gives himself up to the service o! God, and what follows? He keeps his life. A

Christian man only can be said to be a living man. He has Divine life in the soul, born of God, re-created after the similitude of the heavenly. Has he not gained then richly, abundantly, yea, transcendently, in giving up his life for Christs sake?

2. The gain is eternal. The advantages and pleasures of a Christian life, as they relate to the present only, more than compensate for any sacrifice which that life involves. But see I how rich to repletion is the Divine method of repayments he shall keep it to eternal life. Ye are dead,--referring to the old nature where death unto sin has been produced--and your life--the new creation, or life Divine in the soul--is hid with Christ in God--safe, inviolable, doubly secure, kept by Divine power and grace unto the time of eternal redemption. This is the now--the present, the here, of probation and pilgrimage. And are not these honours and immunities the loss of which worlds could not compensate? Oh then t who would not lose the life for Christs sake? Loss by Christian service is a misapplied term; there is no real loss, for even in those times when we are apt to think the loss or sacrifice the greatest and most severe--when we have to suffer for conscience sake, then the compensating principle is working most vigorously in our lives, giving back to us an increase of riches that gold cannot purchase; advancing, refining, and fitting us for nobler company, and writing for us some fresh record that shall give increased emphasis and sweetness to the Masters Well done at the last. This subject suggests three thoughts.

1. The present makes the future. The NOW is everything to us.

2. This is the time of preparation. That of retribution.

3. For what, then, are you living--Self or Christ? Whatsoever a man soweth, that shall he also reap. (J. T. Higgins.)

Gaining life by losing it

The highest life, by thinking of something else than your life at all, of something else than yourself, than either of your own body or your own soul. Quit thinking about yourself and your own life; that is how man shall attain the true life, by losing himself in something else I Now, this is apt to seem a contradiction and a paradox. Is not the first principle in doing anything this--to keep the thing steadily before you and aim right at it? It seems a sort of getting at the true life round a corner; going in one direction in order to get into another. And yet it is not so. See! It is true that with respect to the work man has to do outside himself, the way to do it is to keep it directly in view, aim consciously at it. But what I want you to notice is, that the moment you come to the operations of mind or life in man himself, not merely in this higher life Christ speaks of, but in almost any part of his nature, in man himself, the opposite principle comes in--this very principle which seems so paradoxical, the principle that losing the life, letting it go, not thinking of it, is the surest way of saving it. This is not only true with regard to coming to the best for ones soul, it is true of coming to the best even in the commonest faculties and qualities of life. Why, you see the truth of it every day even in such a common thing as the operations of mind and memory. You want the name of a person or of a place. It is something you know perfectly well--you know it, you say, as well as your own name. Yet you cannot recall it; no l and the serious thing is that the harder you try to recall it, the more it wont come. Dr. W. B. Carpenter tells how some years ago an English bank cashier lost the key of the vault. In the morning it was not on hand. The whole business was at a stand. What must be done? He certainly had it the night before and put it some-where--but where he could not remember. A sharp detective was sent for, and when he had inquired into every circumstance connected with the affair, he said, The only way is for you to go home and think of something else. And the man did go home; probably found it very hard work to get interested in anything else but at last something attracted his attention, set him thinking in quite a different direction, and then, almost directly, it flashed into his mind where he had put it--and all was right. Take a higher operation of mind than mere memory. Did you ever try to cross a stream by some rather awkward stepping-stones, or by a rather narrow plank? Or have you tried to walk at some dangerous height? or, in fact, anything requiring a particularly clear, steady head? If you have, you know that it is to be done exactly by not thinking about it. If you begin looking down at the stepping-stones, or at the water, or at the depth beneath you, and thinking about it, and about how you shall go through with it, you are lost. Whereas, if you are so occupied, thinking about something else, that you hardly notice the stepping-stones; if you are on some errand in which you are so eager that you are not thinking of yourself--that losing yourself is your safety--you may go perfectly safely over places and heights that afterwards, when you do come to think about them, will make you dizzy to look at. There, too, life is safest by not thinking about saving it. Take another matter--the preservation of health. One condition of keeping in good health is not to think about your health, but to be wholesomely occupied with quite other thoughts. Think about your health, begin feeling your pulse, watching your symptoms, considering all the things which might possibly be the matter with you, and you may think yourself into an illness. Why do physicians so often order change of scene and something to distract the mind, but that the patient may be led to lose himself, and so find the health which he could not gain while anxiously thinking of himself? And so, when there is some epidemic about, how true you constantly see it that he that will save his life shall lose it. The most dangerous thing of all is to be constantly thinking and scheming how to escape infection. And so it is even in lifes most tremendous crisis and trials and perils. In those terrible days of persecution, when the Christian might any hour be taken before some magistrate, and have it put to him to say a word or two cursing and denying Christ, or else to be thrown to the wild beasts in the amphitheatre, or put to any cruel torture that happened to have come in fashion-they believed their Masters words. They didnt worry themselves about saving life, and they did find it. They found it even here--here, as Christ had said, a hundred-fold, even with their persecutions. The life they had was a nobler, happier life, because it was not occupied in thinking of its own safety, and when they lost it, why, they found it elsewhere. Yes; for these are the things which make us feel mans immortality. It is not when I see men in a mad rush for safety; it is not when I see men setting such store on the mere life that they will sacrifice everything for it, that I am most impressed with lifes deathless quality, but just the opposite. When I road--and every week there is some instance of the kind--of those who inthe wrecked ship or the burning building are content to let life go in order to help others; when I read of such brave men as that lifeboat crew who, a while ago, pushed off into the raging sea out to the stranded ship, and the storm was so awful that their own boat swamped, and eight of them were drowned; or when I hear such a story as that of the colliers in a mine only five miles from my old Lancashire home, where there was one of those awful explosions, and the men from some lower levels came rushing up right into the danger of the deathly afterblast, when the only chance of escape was by another shaft; and one man knew this, and stood his ground there in that dangerous passage warning the men, as they came rushing along, that their only safety was the other way, and when they urged him to go that other way, saying, No; some one must stay there to guide the others--ah! these are the things which make you feel that immortality is real. For the moment you touch this--not self-preservation, but self-renunciation--you feel that there is something in such life of quite other sort than that gross matter by which it can be crushed or burned or drowned; something against which those brute substances and forces are as powerless as a sledge-hammer against steam. I know it seems a hard doctrine. The whole spirit of the common world rises up against it. We must look to ourselves, men say. Yes, I know how natural this is, and I know that it has its place. I do not want to speak intolerantly or condemnatorily about self-interest. Self-interest, if it is not the highest thing, is one of the useful forces of the world. Self-interest has set man grappling with nature, has taught him the arts of self-protection, has trained him to dig and plant, and spin and weave, has sent him sailing and discovering over the world, has raised the human race from savagism to civilization. Yes, and it has all this, and this kind of thing, to do perpetually. Self-interest is one of the great, strong, permanent forces at the base of life! It is part of nature; but it is not the whole of nature, and it is not the highest nature. Through these self-motives, more and more disciplined and restrained, man should be ever rising higher. The worlds best life and work are always leading on to this higher quality in life and work, of losing self, forgetting self. The very things which begin with self do not come to their best till self is lost, forgotten. If you only want to be a public speaker, well, you may begin your practising for it--perhaps you have to do--by thinking about yourself; but you will never come to any real eloquence till you have got away past that, till in some hour of passionate feeling you have forgotten yourself in your subject. The physician may study medicine in order to earn his own living; but he will be a poor doctor who does not by and by become so interested in his work, and in trying to do good to his sick patients, that he constantly forgets himself. So with all the real excelling power in life. The real power to do any worthy thing in the world depends upon our loving that thing more than ourselves. The moment you rise to that--forget yourself, think of something else, some one else--that moment your work takes on a higher quality. The merest hand-worker goes to work for his own need, but he will find his work happier, and do it better, whenever he forgets his own interest in thinking of his employers interest. And just so the employer carries on his business primarily for his own self-interest. (B. Herferd, D. D.)

Life through death

Men are saved only as they get the better of themselves; the higher self treading down and treading out the lower self. What is virtue but sharp conflict all the way along, and in death alone the victory? If ever we enter heaven, we go in on our shields. To escape with our lives is to lose our lives. To be slain is to live for evermore.

I. IT IS COMMONLY REQUIRED OF US TO SACRIFICE A LOWER GOOD IN ORDER TO GAIN A HIGHER. Not always, but almost always. The rule is, with regard to the good things of this world, that every man shall take his choice, and then abide by it; selecting some one thing that he wants, and consenting to forego all the rest. The world is thus turned into a vast bazaar, where everything is ticketed and has its price, but where no man makes more than one purchase at a time. Especially true is it that a lower sort of good has to be given up for a higher. If we may not have God and Mammon for our friends, still less may we reverse the order, and have Mammon and God. All that a man may win of earthly good he must be ready to sacrifice, if need be, in order to save his soul. You may call the demand a hard one; but all the analogies of our ordinary life endorse and favour it. As pleasures are trampled on in the chase after gain, and gold has no glitter for a proudly aspiring eye, so is it no more than just and fair that he who would shine as a star in heaven, should be willing to have his light eclipsed and quenched on earth. Pleasure, money, fame--each has its price; and nobody complains of it. The soul, too, has its price. Its redemption is precious. It may cost us all we are worth, and all we covet, to save it. The life temporal may have to be flung utterly away in order to make sure of the life eternal. The men who burnt Polycarp thought they were taking his life. They would have taken it, had they persuaded him to deny his Lord.

II. BY FIRST SECURING THE HIGHER GOOD, WE ARE PREPARED PROPERLY TO ENJOY THE LOWER, AND ARE MORE LIKELY TO SECURE IT. The principle I wish to emphasize is, that no worldly good of any sort can be well secured, or properly enjoyed, if pursued by itself and for its own sake. This may be seen in our most ordinary life. The man whose aim is pleasure may, indeed, secure it for a while; but only for a while. It soon palls upon his senses, disgusts and wearies him. So of gold. So also of fame. The best way to win renown is not to work for it, not to think of it, but to work for something higher; to work for God and work for man, forgetting self, and, by and by, it will be found that both God and man are helping us. He that most utterly forgets himself is the one most surely and most warmly remembered by the world. General Zachary Taylor, the twelfth President of the United States, spent forty years of his life in comparatively obscure, but very faithful, service at our Western outposts; receiving no applause from the country at large, and asking for none; intent only upon doing promptly and efficiently the duties laid upon him. By and by events, over which he had exercised no control, called him into notice upon a broader theatre. And then it was discovered how faithful and how true a man he was. The Republic, grateful for such a series of self-denying and important services, snatched him from the camp, and bore him, with loud acclaim, to her proudest place of honour. And this was done at the cost of bitterest disappointment to more than one, whose high claims to this distinction were not denied, but who had been known to be aspiring to the exalted seat. And so through our whole earthly life--in all its spheres and in all its struggles. To lose is to find; to die is to live. It is so also in our religion. We begin by abjuring all; we end by enjoying all. He that loves God with all his heart, and serves Him with all his powers, working here, with a self-forgetting devotion, in the world where God has planted him; willing to forego pleasure, gain, renown, and everything for Christ, shall find that everything comes back to him--if not in its material fulness, yet in its essential strength and spirit. Am I charged with preaching that gain is godliness? Not so, my friend. But godliness is gain. It begins by denouncing and denying all; it ends by restoring all. First it desolates, and then it rebuilds. In conclusion--

1. We may learn the great mistake committed by men of the world in their chase after worldly good. They make it an end. They must reverse the present order of their lives. They must learn to seek first the kingdom of God. They must abandon themselves to the service of Christ.

2. We may learn why it is the happiness of Christians is so imperfect. They have only partially denied themselves; are only partially resigned to the love and service of their Maker. Hence they are still in part devoted to the world and fettered by it blot till the last link is sundered, and their souls entirely absorbed in Christ, can they attain to a perfect joy. Not till they are wholly dead can they wholly live. (R. D. Hitchcock, D. D.)

Self-seeking involves a cross equally with self-abnegation

Does the cross terrify you by its dark shadow? Do those nails seem so sharp--that thorny crown so terrible--that spear so pointed--that darkness so heavy? Stay for a moment, while you listen to these solemn words: What is a man profited if he should gain the whole world, and lose his own soul? You are running away from the cross; but there is a cross being prepared for you. Remember that the cross was the instrument of a felons execution; and while you are flying away from the unfriendly shadow, behind the veil there is a ghastlier cross being erected for you. You are asserting your own will, you are loving your own life. You shall lose it; and lose it by your own irrational self-love. You have elected to live for yourself; you are running after what you conceive, in your own blindness and deception, to be your own self-interest. Do you not find, even now, O child of the world I that your self-interest is deluding you? The bubbles you grasp burst in your hand; the flowers you gather fade at your touch; as you go along lifes journey you are conscious of the approach--ever becoming more and more terrible--of a cloud of darker sorrow, while the present sense of blank disappointment becomes more and more appalling! Years creep on upon you; the effect of age is felt: the body is shattered as you near the end of your journey; the human strength decays; the joys of life are withered, and, one by one, as your earthly possessions slip from your grasp--then, what then? Say ye to the wicked, It shall be ill with him, for the rewards of his hands shall be given unto him. You have fled from suffering into the arms of suffering; you have endeavoured to escape from the cross, you find your portion in the cross for a!l eternity. Thus it is that the man prepares his own doom, and is himself the creator of his own misery. (W. H. H. Aitken, M. A.)

Individuality

This is one of those sayings of Christ which have aroused in men opinions of the most opposite character. It has been received on one side with scorn, on the other by reverence. It has been considered as a piece of unpractical sentiment; it has been hailed as the very inmost law of all life. Any spiritual theory of life which tends to destroy, and not to assert, the individuality of man is an inhuman theory, and, as such, false. Any explanation of this text must account for the fact of the desire of individuality. We must keep our individuality, but we ought to take care that it is true and not false individuality. The key to distinguish them from each other is given in the text. It speaks of a double nature in man; one which asserts itself, the other which denies it. The first has a seeming life which is actual death; the second has a seeming death which is actual life; and, therefore, if life is inseparably connected with individuality, the development of the selfish nature is false individuality; the development of the unselfish nature is true individuality. Individuality is not isolation. (Stopford A. Brooke, M. A.)

Losing the life to find it

It was my fortune last year, in going from Torcello to Venice, to be overtaken by one of the whirlwinds which sometimes visit the south. It was a dead calm, but the whole sky high overhead was covered with a pall of purple, sombre and smooth, but full of scarlet threads. Across this, from side to side, as if directed by two invisible armies, flew at every instant flashes of forked lightning; but so lofty was the storm--and this gave a hushed terror to the scene--that no thunder was heard. Beneath this sky the lagoon water was dead purple, and the weedy shoals left naked by the tide dead scarlet. The only motion in the sky was far away to the south, where a palm-tree of pale mist seemed to rise from the water, and to join itself above to a self-enfolding mass of seething cloud. We reached a small island and landed. An instant after, as I stood on the parapet of the fortification, amid the breathless silence, this pillar of cloud, ghastly white, and relieved against the violet darkness of the sky, its edge as clear as if cut out with a knife, came rushing forward over the lagoon, driven by the spirit of the wind, which, hidden within it, whirled and coiled its column into an endless spiral. The wind was only there, at its very edge there was not a ripple; but, as it drew near our island, it seemed to be pressed down upon the sea, and, unable to resist the pressure, opened out like a fan in a foam of vapour. Then, with a shriek which made every nerve thrill with excitement, the imprisoned wind leapt forth; the water of the lagoon, beaten flat, was torn away to the depth of half an inch; and, as the cloud of spray and wind smote the island, it trembled over it like a ship struck by a great wave. We seemed to be in the very heart of the universe at a moment when the thought of the universe was most sublime. The long preparation, and then the close, so unexpected and magnificent, swept every one completely out of self-consciousness; the Italian soldiers at my side danced upon the parapet and shouted with excitement. For an instant we were living in Natures being, not in our own isolation. It taught me a lesson; it made me feel the meaning of this text, Whosoever will lose his life shall find it; for it is in such scanty minutes that a man becomes possessor of that rare intensity of life which is, when it is pure, so wonderful a thing that it is like a new birth into a new world, in which, though self is lost, the highest individuality is found. (Stopford A. Brooke, M. A.)

Saved by willing to lose

Two men were sinking a shaft. It was a dangerous business, for it was necessary to blast the rock. It was their custom to cut the fuse with a sharp knife. One man then entered the bucket, and made a signal to be hauled up. When the bucket again descended, the other man entered it, and, with one hand on the signal-rope and the other holding the fire, he touched the fuse, made the signal, and was rapidly drawn up before the explosion took place. One day they left the knife above, and, rather than ascend to procure it, they cut the fuse with a sharp stone. It took fire. The fuse is on fire! Both men leaped into the bucket, and made the signal, but the windlass would haul up but one man at a time; only one could escape. One of the men instantly leaped out, and said to the other, Up wi ye; Ill be in heaven in a minute. With lightning speed the bucket was drawn up, and the one man was saved. The explosion took place. Men descended, expecting to find the mangled body of the other miner; but the blast had loosed a mass of rock, and it lay diagonally across him; and, with the exception of a few bruises and a little scorching, he was unhurt. When asked why he urged his comrade to escape, he gave an answer that sceptics would laugh at. Well, they may call it superstition or fanaticism, or whatever they choose. But what did this hero say when asked, Why did you insist on this other mans ascending? In his quaint dialect he replied, Because I knowed my soul was safe: for Ive gie it in the hands of Him of whom it is said that faithfulness is the girdle of his reins, and I knowed that what I gied Him Hed never gie up. But tother chap was an awful wicked lad, and I wanted to gie him another chance. All the infidelity in the world cannot produce such a signal act of heroism as that. Carlyle refers to this story in one of the chapters of his Life of Sterling.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

9:24 hang on to your life: Placing oneself on the throne denies Jesus. The result is to lose one’s life, mainly at the last judgment (9:26; John 12:25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)

will save--"Is minded to save," bent on saving. The pith of this maxim depends--as often in such weighty sayings (for example, "Let the dead bury the dead," Mat 8:22) --on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 24. Will save his life] See Clarke on Mt 16:24, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24. whosoever will save his life shall lose it] The words imply whosoever shall make it his main will to save his life. See by way of comment the fine fragment (probably) of a very early Christian hymn in 2Ti_2:11-12, and observe that ψυχὴ means the natural, animal life of which the main interests are in the earth.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For whosoever shall be ashamed of me,.... Of my person and offices, of me, as the Messiah, Saviour, and Redeemer, of my grace, righteousness, blood, and sacrifice:

and of my words; of the doctrines of the Gospel, one and another of them. In Mark, it is added, "in this adulterous and sinful generation"; having a peculiar respect to the people of the Jews, and the age in which Christ lived; but is true of any other people and age in which men live:

of him shall the son of man be ashamed when he shall come in his own glory; in the glory of his human nature, when his glorious body, as now, in heaven, shall be seen by all; and in the glory of his office, as mediator, and the judge of all the earth; and in the glory of his divine nature, which will appear in the resurrection of the dead, in the gathering of all nations before him, in separating one sort from another, and in passing and executing the definitive sentence on them; particularly the glory of his omnipotence and omniscience will be very conspicuous:

and in his Father's; which is the same with his own, as he is the Son of God, and the brightness of his glory; and which, as mediator, he has from him, and will be the object of the saints' vision to all eternity;

and of the holy angels; who shall attend him at his second coming, and be employed in various offices under him. The Syriac version renders, these last clauses as they are in Mat 16:27 in the glory of his Father, with his holy angels; See Gill on Mat 16:27. See Gill on Mar 8:38.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.

Ver. 24. See Mat 10:38; Mar 8:35; Luk 14:27; Luk 17:33.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. The Greek word here rendered "life" signifies the natural animal life, of which the main interests are centred in the earth. If a man grasp at this shadowy, quickly passing earthly life, he will assuredly lose the substantial enduring heaven-life. If, on the other hand, he consents, "for my sake," to sacrifice this quickly fading life of earth, he shall surely find it again in heaven, no longer quickly fading, but a life fadeless, eternal, a life infinitely higher than the one he has for righteousness" sake consented to lose here. The same beautiful and comforting truth we find in that fragment, as it is supposed, of a very early Christian hymn, woven into the tapestry of St. Paul"s Second Epistle to Timothy"If we be dead with him, We shall also live with him: If we suffer, We shall also reign. (2Ti_2:11, 2Ti_2:12)

The life saved, and the life lost.

The martyr, then, is the type of the true Christian. Christ (ver. 22) predicts his own fate. And immediately afterwards (ver. 23) he announces to all that whosoever will come after him must, through the gate of suffering, pass into glory; must "deny himself, take up his cross daily, and follow him." This is the essence of martyrdom. The martyr is not necessarily one who is burned at the stake, or slain by the sword, or left to rot in damp prison-cells; he is one who, in will, surrenders the life to God, and daily bears the cross of Jesus. Let not the variations of the meaning attached to the words "save" and "lose" be overlooked. In the first clause, "Whosoever wills to save shall lose;" i.e. whosoever is bent on preserving the life may in a sense preserve it, but, in the nobler sense, he shall lose his real being, or as in the verse following, "he shall lose himself. " In the second clause, "Whosoever wills to lose his life for Christ"s sake to subordinate all considerations merely personal to the command of a supreme affection may incur shame, may suffer many things, but, in the nobler sense, he shall realize the truth of his existence, he shall receive the crown of his life. Ah! wonderfully suggestive are the sharp antitheses of Jesus" saying. What, then, is the abiding reality of the Christian type of manhood? of the true martyr-life? Shall we say that the abiding reality is a capacity of self-forgetfulness? Undoubtedly, there is this capacity. We recognize the man of genuine goodness at once. With him there is no part-acting. He is not one who stands before mirrors, studying attitudes and effects; in what he does there is the absence of the feeling of self. "Whither the spirit that is in him is to go, he goes straight forward." A great enthusiasm always removes the action, if not from the shadow, at least from "the corrosive power," of selfishness. Certainly, Christ looked forward to a love that could hold the closest affections as only second to it; that could sacrifice all in which the self is most bound up; that, as against the very pleadings of nature, would close with a higher vision, "Here am I; send me." And, more or less, this is always a characteristic of the martyred soul. "If," says Thomas a Kempis, "a man should give all his substance, yet is it nothing. And if he should practise great repentance, still it is little. And if he should attain to all knowledge, he is still afar off. And if he should be of great virtue, and of fervent devotion, yet there is much wanting; especially one thing which is most necessary for him. And what is that? That leaving all, he forsake himself, and go wholly from himself, and retain nothing out of self-love." But, when we speak of self-forgetfulness, we speak of only half the truth. The question remains Whence the inward pressure which causes this self-forgetting spirit? We cannot be self-denying by the mere resolution to be so. We may subject ourselves to the most rigid of disciplines, and the result only be that we assert self in one aspect to deny self in another aspect. There must be some force in the soul, some obligation which, once discerned, becomes an irresistible spiritual power. Take, e.g. , one of the purest forms of self-devotion. The mother"s love is not an affair of reasoning. There is no calculation of quantity in it. When the child is stricken with sickness she watches by the bed and ministers to the wants of the sufferer, denying herself by day and night, and never stopping to ask what is the limit to be observed. The action is the consequence of an obligation inlaid in the relation of mother to child. This relation takes her out of self. She "goes wholly from herself, and retains nothing out of self-love." She loses her life in the child. And thus with self-sacrifice, through its diversity of forms. Its root is, some relation into which one mind enters with another, or with a higher and vaster issue whose vision has dawned on it. The relation supplies at once the motive, and the food which nourishes the motive. It is in the mind an omnipotent I must. " Remember, self-sacrifice may be a power for evil as well as good. The devil"s martyrs far outnumber God"s martyrs. For what is evil, or for ends that are "not of the Father, but of the world," persons spend themselves with a zeal and persistence which may well put Christians to shame. Self-consecration is not necessarily a Christian virtue. It is the character of the alliance into which the soul enters which makes the virtue. "He that loseth his life for my sake the same shall save it." This was the new thing which came into the world through Jesus Christ. Truthfulness as between man and man was no new thing. The sanctions of morality were no new thing. Through the religions and philosophies of paganism there came gleams of an ethic pure and spiritual. But an obligation to One unseen, yet ever-present, One to whom the life was bound, and in whom the life was hidden; an obligation that regulated all aims, that was sovereign over all the action, to deny which, or be false to which, was the soul"s damnation; that was the new thing. And that new thing was the secret of the Christian martyr-life. And it was this Christian martyr-life which lifted the individual man from his obscurity, as a mere unit in the mass of humanity, and invested him, be he bond or be he free, with the inalienable glory of the calling heir of God, and a joint-heir with Christ." And from that day to this there has echoed back, from a great multitude which no man can number, the sweetly constraining "For my sake." The cross of Jesus has really gone before the ages. Its spirit has entered into the conditions of human life, has influenced the minds and hearts of men far more widely than we can estimate. We trace its witness far outside the circle of his professing followers. But where the response to him is conscious, where there is a real personal relation to him, where the adoring cry of Thomas, "My Lord and my God!" is felt, in this supreme spiritual affiance we recognize the pressure which constrains to live not to self, in Jesus" love to lose the life for Jesus, sake. It is this pressure which bestows a beauty quite unique on the career of a man who has a place in the foremost rank of Christian heroes. Exploits brilliant and daring are associated with the name of Gordon. And whether we think of him in China, or in Egypt, or in the quiet garrison town, or speeding on the swift dromedary across the desert, or shut up in Khartoum, waiting for the succours that arrived too late, and facing death as one who had learned to regard it without quailing, there is always an unmistakable and lofty individuality. But the crown of the glory is the spiritual elevation of the soul, the enthusiasm for God and good which filled the heart. How he believed in God! not to him a mere sign of some unknown quantity, but the Living One, the Father in heaven. "How he believed m Christ! not a mere "apotheosis of humanity," but Jesus Christ who is to-day what he was yesterday, and of whom he writes, "There would be no one so unwelcome to come and reside in this world as our Saviour, while the world is in the state it now is." How he believed in the government of the world by a loving and righteous will! To reveal this will; to work out its purpose with all his might; to raise the down man; to strike the fetter from the slave; to make God"s universe a little better, happier, wholesome; for this he lived, for this he died. Died? Nay, verily, "the immortal dead live again in minds made better by their presence." He who loses his life for Jesus" sake, he only has saved it. Let this, then, be accepted as the lesson of Jesus" saying: We find the true life, tile great, wide, everlasting Christ-life, only by losing, for his sake, the narrow, small, merely self-life. Shall it be said by any that to speak thus is to speak in parables? that heroics are not for ordinary Christian people living in quiet, ordinary ways? There is no parable. The words bear on all in all sorts and conditions. Every person is called to settle on what plan his life shall be built, what manner of person he shall be. He who has no ideal of conduct is little better than a creature drifting through his days. The Christian ideal is sketched in this word of the Lord. If any one will come after Christ, let him know this; and let him know further that it is not the circumstances that make the man he makes his place, works his ideal out in different kinds of circumstances. General Gordon, in an obscurer lot, in a humbler sphere, might not have developed the same amount of force; but, given the grace of God with him, he would have developed the same kited of force, he would have been the same type of man. And it is faithfulness to this type in the place we occupy, there not elsewhere, that Christ demands. Are we confessing him before men? Day by day, do we take his cross and follow him? Then, no matter what the scene of the life-work may be, we are losing our life for his sake. This is the obligation of that life" which martyred men have made more glorious for us who strive to follow."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. xvi, 25; Mark viii, 35; John xii, 25.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

24. ὃς γὰρ ἂν θέλῃ κ.τ.λ. The words imply whosoever shall make it his main will to save his life. See by way of comment the fine fragment (probably) of a very early Christian hymn in 2Ti 2:11-12, and observe that ψυχὴ means the natural, animal life of which the main interests are in the earth. This rule of voluntary self-abnegation as the basis of the Christian life is so important that our Lord repeated it several times, Luk 17:33; Mat 10:39; Joh 12:25.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24. ὃς γὰρ ἂν θέλῃ. Here, as in ver. 23, “will” (AV.) is too weak as a translation of θέλειν, being too like the simple future. “desireth” or “willeth” is better: si quis vult, qui enim voluerit. Such inadequate renderings of θενλειν are common in AV., (19:14; Joh 6:67, Joh 7:17, Joh 8:44), See small print on 10:22. Comp. 17:33.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Will save [θελη σωσαι] . The same construction as will come after (ver. 23). Rev., would save.

Life [ψυχην] . See on soul, Mr 12:30.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.