Matthew 10:39

How shall we fashion to us friends from mammon, if we love it so much as not to put up with its loss? We shall perish together with the lost mammon. Why do we find here, where it is our business to lose? To exhibit impatience at all losses is the Gentiles' business, who give money the precedence perhaps over their soul; for so they do, when, in their cupidities of lucre, they encounter the gainful perils of commerce on the sea; when, for money's sake, even in the forum, there is nothing which damnation (itself) would fear which they hesitate to essay; when they hire themselves for sport and the camp; when, after the manner of wild beasts, they play the bandit along the highway. But us, according to the diversity by which we are distinguished from them, it becomes to lay down not our soul for money, but money for our soul, whether spontaneously in bestowing or patiently in losing.

"He that findeth his life," saith He, "shall lose it: and he that loseth his life for my sake, shall find it." Seest thou how great the damage to such as love it unduly? how great the gain to them that hate it? I mean, because the injunctions were disagreeable, when He was bidding them set themselves against parents, and children, and nature, and kindred, and the world, and their very soul, He sets forth the profit also, being very great. Thus, "These things," saith He, "so far from harming, will very greatly profit; and their opposites will injure;" urging them, as He ever doth, by the very things which they desire. For why art thou willing to despise thy life? Because thou lovest it? Then for that very reason despise it, and so thou wilt advantage it in the highest degree, and do the part of one that loves it. And mark an instance of unspeakable consideration. For not in respect of our parents only doth He practise this reasoning, nor of our children, but with regard to our life, which is nearer than all; that the other point may thenceforth become unquestionable, and they may learn that they will in this way profit those of their kindred likewise, as much as may be; since so it is in the case even of our life, which is more essential to us than all.

Everyone who is perfect will be able to say: "My own vineyard I have not kept"; in that sense, indeed, in which the Savior speaks in the Gospel, "Whoever loses his soul for my sake will find it" (Mt 10:39). Fit indeed and worthy to …

Otherwise; He who seeks an immortal life, does not hesitate to lose his life, that is, to offer it to death. But either sense suits equally well with that which follows, And whoso shall lose his life for my sake shall find it.

"He that findeth his life shall lose it: and he that loseth his life for My sake shall find it." He who pampers his life in the flesh appears to "find his life," while in fact he is losing it by sending it to eternal …

But they could say: What shall we get from all this? So he shows them the punishment for those who do not obey; hence he says, He who finds his life [soul] shall lose it. Soul is taken for life. When one is in danger …

He that findeth his life shall lose it,....

These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.

He that findeth his life ... - The word “life” in this passage is used evidently in two senses. The meaning may be expressed thus: He that is anxious to save his “temporal” life, or his comfort and security here, shall lose “eternal” life, or shall fail of heaven. He that is willing to risk or lose his comfort and “life” here for my sake, shall find “life” everlasting, or shall be saved. The manner of speaking is similar to that where he said, “Let the dead bury their dead.” See notes at Mat 8:22.

In these verses the great head of the church winds up his first charge to those whom he sends forth to make known his Gospel. He declares three great truths, which form a fitting conclusion to the whole discourse. In the first place, he bids us remember that his Gospel will not cause peace and agreement wherever it comes.

An entire sacrifice of the lower, with all its relationships and interests--or, a willingness to make it which is the same thing--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.

In these verses the great head of the church winds up his first charge to those whom he sends forth to make known his Gospel. He declares three great truths, which form a fitting conclusion to the whole discourse. In the first place, he bids us remember that his Gospel will not cause peace and agreement wherever it comes. “I came not to send peace, but a sword”The object of his first coming on earth was not to set up a millennial kingdom in which all would be of one mind, but to bring in the Gospel, which would lead to strifes and divisions. We have no right to be surprised if we see this continually fulfilled: we are not to think it strange if the Gospel rends sunder families and causes estrangement between the nearest relations. It is sure to do so in many cases, because of the deep corruption of man’s heart. So long as one man believes, and another remains unbelieving, so long as one is resolved to keep his sins, and another is desirous to give them up, the result of the preaching of the Gospel must needs be division. For this the Gospel is not to blame, but the heart of man. There is deep truth in all this, which is constantly forgotten and overlooked. Many talk vaguely about “unity,” “harmony” and “peace” in the church of Christ, as if they were things that we ought always to expect, and for the sake of which everything ought to be sacrificed! Such persons would do well to remember the words of our Lord. No doubt unity and peace are mighty blessings; we ought to seek them, pray for them and give up everything in order to obtain them, excepting truth and a good conscience. But it is an idle dream to suppose that the churches of Christ will enjoy much of unity and peace before the millennium comes. In the second place, our Lord tells us that true Christians must make up their minds to trouble in this world.

He that findeth his life, etc. - i.e. He who, for the sake of his temporal interest, abandons his spiritual concerns, shall lose his soul; and he who, in order to avoid martyrdom, abjures the pure religion of Christ, shall lose his soul, and perhaps his life too. He that findeth his life shall lose it, was literally fulfilled in Archbishop Cranmer. He confessed Christ against the devil, and his eldest son, the pope. He was ordered to be burnt; to save his life he recanted, and was, notwithstanding, burnt. Whatever a man sacrifices to God is never lost, for he finds it again in God. There is a fine piece on this subject in Juvenal, Sat. viii. l. 80, which deserves to be recorded here. - ambiguae si quando citabere testis Incertaeque rei, Phalaris liect imperet ut sis Falsus, et admoto dictet perjuria tauro, Summum crede nefas Animam praeferre Pudori Et propter Vitam Vivendi perdere causas - If ever call’d To give thy witness in a doubtful case, Though Phalaris himself should bid thee lie, On pain of torture in his flaming bull, Disdain to barter innocence for life; To which life owes its lustre and its worth Wakefield

I cannot see any Battersea here; I cannot see any London or any England. I cannot see that door. I cannot see that chair: because a cloud of sleep and custom has come across my eyes. The only way to get back to them is …