Be it observed that this is not "self-denial" as currently understood, a term applied to the denial to self of something or other which perhaps self cares very little about, but something much more radical. It is the denial of self involving as its correlative the giving of the life to God. It is the death of self-will, and the birth of God-will,[13] as the central force of the life.
"Let him deny himself, _and take up his cross_." Each one has "his" cross, some point in which the will of God and self-will come into direct opposition. To the Captain of our salvation the conflict came in its very darkest and most dreadful form. Its climax was in the Garden, when after the great agony He cried: "Not My will, but Thine be done." Our conflict will not be nearly so severe: it may even be on a point that may seem small,--whether or not we will give up some besetting sin, whether or not we will do some disagreeable duty, whether or not we will surrender something which stands between us and Christ,--but whatever that be in which the will of God and our own will are set in opposition, there is our cross, and it must be taken up, and self must be denied that we may follow Christ. "They that are Christ's have _crucified the flesh_."
Is this, then, the great salvation? Does it resolve itself into a species of suicide? Do we enter the kingdom of life by death? It is even so; and the words which follow resolve the paradox: "For whosoever will save his life shall lose it: and whosoever will lose his life for My sake shall find it." It is a surrender of life, certainly, for the giving up of self means the giving up of all; but these words "for My sake" make all the difference. It is a surrender which, in dethroning self, enthrones Christ in the life. It is dying indeed; but it is dying into life: it is an act of faith which puts an end to the old life of the flesh, and opens the gate for the new life of the spirit.
We have seen that all may hinge on some point that may seem quite small, in which case the sacrifice is plainly not to be compared with the compensation; but even when the very greatest sacrifice is demanded, it is folly not to make it: "For what shall a man be profited, if he shall gain the whole world, and forfeit his life?" (R.V.). And, if life is forfeited, how can it be bought back again: "What shall a man give in exchange for his life" (R.V.)? "In Him was life," and in Him is life still; therefore He is more to us than all the world. It is better to suffer the loss of all things for Christ, than to have all that flesh and blood could desire without Him.
The world is very large; and the Son of man must have seemed very small and weak that day, as He told them of the coming days when He should suffer so many things at His enemies' hands, and die; but this is only while the time of testing lasts: things will be seen in their true proportion by-and-by, when "the Son of man shall come" (what a golden background this to the dark prospect immediately before them! He _must go_; yes; but _He shall come_) "in the glory of His Father with His angels; then He shall reward every man according to his works." Thus, with the searching test the Saviour gives the reassuring prospect; and lest by reason of its indefinite distance they may fail to find in it all the encouragement they need for the present distress, He gives them the further assurance that, before very long, there shall be manifest tokens of the coming glory of their now despised and slighted King: "Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in His kingdom."