III. We have here the announcement of the Cross as the law for the disciples too (verses 34-38). Christ's followers must follow, but men can choose whether they will be His followers or not. So the 'must' is changed into 'let him,' and the 'if any man will' is put in the forefront. The conditions are fixed, but the choice as to accepting the position is free. A wider circle hears the terms of discipleship than heard the announcement of Christ's own sufferings. The terms are for all and for us. The law is stated in verse 34, and then a series of reasons for it, and motives for accepting it, follow.
The law for every disciple is self-denial and taking up his cross. How present His own Cross must have been to Christ's vision, since the thought is introduced here, though He had not spoken of it, in foretelling His own death! It is not Christ's Cross that we have to take up. His sufferings stand alone, incapable of repetition and needing none; but each follower has his own. To slay the life of self is always pain, and there is no discipleship without crucifying 'the old man.' Taking up my cross does not merely mean meekly accepting God-sent or men-inflicted sorrows, but persistently carrying on the special form of self-denial which my special type of character requires. It will include these other meanings, but it goes deeper than they. Such self-immolation is the same thing as following Christ; for, with all the infinite difference between His Cross and ours, they are both crosses, and on the one hand there is no real discipleship without self-denial, and on the other there is no full self-denial without discipleship.
The first of the reasons for the law, in verse 35, is a paradox, and a truth with two sides. To wish to save life is to lose it; to lose it for Christ's sake is to save it. Both are true, even without taking the future into account. The life of self is death; the death of the lower self is the life of the true self. The man who lives absorbed in the miserable care for his own well-being is dead to all which makes life noble, sweet, and real. Flagrant vice is not needed to kill the real life. Clean, respectable selfishness does the work effectually. The deadly gas is invisible, and has no smell. But while all selfishness is fatal, it is self-surrender and sacrifice, 'for My sake and the gospel's,' which is life-giving. Heroism, generous self-devotion without love to Christ, is noble, but falls short of discipleship, and may even aggravate the sin of the man who exhibits it, because it shows what treasures he could lay at Christ's feet, if he would. It is only self-denial made sweet by reference to Him that leads to life. Who is this who thus demands that He should be the motive for which men shall 'hate' their own lives, and calmly assumes power to reward such sacrifice with a better life? The paradox is true, if we include a reference to the future, which is usually taken to be its only meaning; but on that familiar thought we need not enlarge.
The 'for' of verse 36 seems to refer back to the law in verse 34, and the verse enforces the command by an appeal to self-interest, which, in the highest sense of the word, dictates self-sacrifice. The men who live for self are dead, as Christ has been saying. Suppose their self-living had been 'successful' to the highest point, what would be the good of all the world to a dead man? 'Shrouds have no pockets.' He makes a poor bargain who sells his soul for the world. A man gets rich, and in the process drops generous impulses, affections, interest in noble things, perhaps principle and religion. He has shrivelled and hardened into a mere fragment of himself; and so, when success comes, he cannot much enjoy it, and was happier, poor and sympathetic and enthusiastic and generous, than he is now, rich and dwindled. He who loses himself in gaining the world does not win it, but is mastered by it. This motive, too, like the preceding, has a double application--to the facts of life here, when they are seen in their deepest reality, and to the solemn future.