One of the moral paradoxes of Scripture-the most decided, the most contradictory, the most reckless (if we may so say) of them all. A complete inversion of language. And it is no isolated expression. It is forced on our attention again and again. We cannot wander far in any direction without encountering this startling signpost, announcing the path of destruction as the only high-road to salvation. The context, moreover, enhances the paradox. We are told that a man’s life (or soul, for it is the same word in the original) is absolutely priceless to him; that no exchange can be an equivalent; that no compensation will requite him for the loss: yet in the same breath we are bidden to despise it, to abandon it, to fling it away like a broken potsherd or a rank weed. The contradiction is direct and positive; and in this contradiction the lesson is to be sought.
I. What is meant by this soul or life of man? It is the living principle; the centre of man’s capacities, passions, energies; the very seat of his personality. A man’s soul is everything to him. Obviously, then, the health or sickness, the saving or the losing, the life or death of this soul, must be a matter of infinite moment, both in time and eternity; for it guides his actions, regulates his affections, influences his feelings. It is to his whole being what the mainspring is to a watch.
II. What are the faculties and duration of the soul? This question cannot be evaded; it must be faced. Its practical consequences are too momentous to admit of delay. If this life which we call “ life “ is only a passing moment of an infinite future, only the seed-time of a heavenly harvest, the infancy of an eternal manhood,-then treat it as such, educate and discipline it as such. You cannot go on drifting through life, till you find yourself at the edge of a cataract. No man going on a journey neglects so to arrange his route that at nightfall he shall halt at some place where food and shelter will be obtained. Darkness will overtake him, perhaps, in any case, for even the grateful interposition and warding of the twilight may not be sufficient; but what sane man would not shrink from finding himself in the darkness in a barren, trackless desert, exposed to the pitiless storm?
III. How is the soul to be saved? By losing it. The meaning of these words in their primary application is simple. To Christ’s disciples and their immediate followers, no comment was necessary. In an age of persecution, the willingness to lose the lower life for the salvation of the higher would be only too often tested in a literal sense. And the corresponding application now need create no difficulty. Whoever purchases ease by dishonesty, or comfort by neglect of duty, or popularity by concession of principle-preferring self where truth, honour, love, purity, or reverence demands self-negation, self-abandonment-that man loses his soul, loses his life, by saving it.
IV. But though the man who saves his soul is sure to lose it, the converse does not necessarily follow. Here an important proviso comes in-“for My sake.” There are many ways of losing the soul; but only one way of losing it so as to save. The profligate libertine squanders his means, and neglects his health, and flings himself away; but he does it selfishly, and to him the promise does not apply.
V. Loss for Christ’s sake is gain. This does not merely apply to sacrifices made consciously and directly in the cause of Christianity. If Christ be (as we believe) the very and eternal Word of God; the very expression of the Father’s truth, righteousness, purity, love; then the sacrifice of self to any one of these things is a saving of the soul by losing it; then the martyr to truth, to holiness, to purity, to love, may claim his portion along with the martyr to religion, for he has thrown himself away, has lost his soul for Christ’s sake.
VI. The same contrast and the same alternative may exist within the sphere of religion itself. It is possible to be anxious about saving the soul, to be extremely religious in a certain sense, but yet to risk the losing of it in the very desire of saving it. The soul must brace itself by vigorous exercise-spend and be spent. The true method of salvation is a great venture of self, a forgetfulness of self, a going out of self. Lose your soul in energy; spend yourself in alleviating some misery, instructing some ignorance, or reforming some vice. Fling your soul away, that, after many days, you may recover it again, purified, strengthened, renewed, living once more. (Bishop J. B. Light foot.)
Temporal gain eternal loss
It hath cost many a man his life, when his house has been on fire, to attempt through covetousness to save some of his stuff; venturing among the flames to preserve this, he has perished himself. Many more have lost their souls, by attempting to carry some of their own stuff-their own self-righteousness-with them to heaven. O sirs! come out, come out; leave what is your own in the fire; flee to Christ naked! (Gurnall.)
Life lost in the effort to save it
It is reported, in connection with a railway accident that happened a few years ago, that the only person who lost his life was a gentleman who jumped out of the train with a view to save it; all the other passengers who kept their seats were preserved.
Temporal loss eternal gain
God can infinitely more than counterbalance all temporal losses by the larger and richer outpouring of His Spirit on the soul. He may demand our worldly wealth; but if He increase our spiritual riches, are we not therein great gainers? Can He not, by the consolations of His Spirit, raise us far above all temporal distresses; and, by opening up a prospect beyond the grave, make us to glory in all tribulations (Rom_5:3-5). It was thus that St. Paul took, as he strongly phrases it, pleasure in infirmities, and persecutions, and distresses, for Christ’s sake. It was thus that, in ancient days, they took cheerfully the spoiling of their goods, knowing that they had in heaven a better and an enduring substance. Even so may we expect it to be with us in this world. If our afflictions abound, even so shall also our consolations abound by Christ. And the consciousness, the comfortable reflection, that with a single eye we have sought God’s glory, will make every pain a pleasure, every loss a gain. (R. B. Nichol.)
Losses and gains connected with religion.
I. The things of this life men may obtain by rejecting the religion of Christ. They may obtain a considerable portion of earthly riches; the sensual gratifications of life; the distinctions of worldly honour and praise.
II. In what respect these advantages shall be lost to them. They shall often be interrupted in their enjoyment of them. Sometimes they are overtaken with overwhelming calamities. They must all necessarily be forfeited at death. They produce the most appalling consequences in the eternal world.
III. What we may be called to sacrifice in becoming the disciples of jests. Christ called His disciples to lose all will and choice with respect to this world’s good. We may be called to lose the approbation of friends; to endure the frowns of the world; lose life itself.
IV. In what respects we shall find again the things we sacrifice. In the midst of these sacrifices-we have what is better than life; we are attaining a greater assimilation to the life of Christ; all our sacrifices terminate at death; we shall be superabundantly rewarded at the last day. (J. Burns, D. D.)
