p. 45 | LIFE LOST AND SAVED by A. Thayer

Publishing Committee · Battle Creek, Mich. · Dec 29, 1859

LIFE LOST AND SAVED.

By A. Thayer

For whosoever will save his life shall lose it, and whosoever shall lose his life for my sake, shall find it. For what is a man profited if he shall gain the whole world and lose his own soul? Mat. xvi. 25, 26.

These words of him who "spake as never man spake," were spoken on an occasion, and under circumstances adapted to clothe them with peculiar interests. Jesus had just begun to show his disciples that he must suffer, die and be raised again the third day. Peter took him aside (see Whiting's Translation) and rebuked him, saying, "Pity thyself" (margin). The Saviour turned and said unto Peter, "Get thee behind me, Satan, thou art an offence unto me for thou savorest not the things that are of God, but those that be of man."

He then enforces self-denial and following him, on the weighty considerations presented in the above text. Because whosoever will "pity himself," shall lose his life. If any man will come after me, let him deny himself. The glory of God in the salvation of man, was the great object for which he came into the world. Should he now "pity himself" or shrink from the cup he came to drink, this great benevolent plan would fail of accomplishment.

The whole human race must perish under the wrath of God. Jesus must incur the reproach of not counting the cost of his earthly mission; of being unable to finish what he began to build, thus forfeiting the confidence of all intelligent beings, and striking an effectual blow at the glory of God, not only in failing to redeem a lost world, but also in creating a universe merely to destroy it. What a triumph would Satan then have gained! Well might Jesus say "get thee behind me, Satan." But—

"This was compassion like a God, That when the Savior knew The price of pardon was his blood, His pity ne'er withdrew."

For this cause came he unto this hour, to redeem unto God a peculiar people; to destroy death and he that had the power of death; to gain a complete victory over all the powers of darkness, and restore all things which God had spoken by the mouth of all his holy prophets since the world began." And how gloriously worthy of confidence and love is a being, who would not shrink from such sufferings as he endured for the salvation of his enemies.

From this position let us consider the duty of self-denial here enforced by so divinely glorious an example. Will I be a disciple of Christ? Then I must "come after him." Like him I must not seek my own pleasure, profit or honor; but his who has bought me with his blood. He came not to do his own will, but the will of him who sent him. My will must be lost in his. Even Christ pleased not himself. I must please him who has chosen me to be a soldier. He left all the glory he had with the Father before the world was. I must seek the honor which cometh from God only. He became of no reputation. I must drink in so much of his Spirit as to be hated of all men for his name's sake. Though he was rich, he became poor. I must feel that

the silver and the gold and the cattle upon a thousand hills are the Lords, and employ so much of them as he commits to my care, precisely as he shall direct. In short, I must crucify the flesh, and have my life hid with Christ in God. I must continue in his love by keeping his commandments, even as he kept his Father's commandments, and abode in his love; notwithstanding iniquity abounds and the love of many waxes cold. I must forsake all and follow hard after Jesus, uncompromisingly bearing his cross, and seeking my all at his hand; and having done all that he requires, feel that I am still an unprofitable servant depending on Jesus' death for the free gift of eternal life.

A. THAYER.

Buckland, Mass.