十字架与自我 宾克

Arthur W. Pink（宾克）著

「于是耶稣对门徒说：『若有人要跟从我，就当舍己，背起他的十字架，来跟从我。』」

马太福音16：24

在探讨这节的主题之前，我们先解释一下这句话中的一些词。「若有人」：指所有想与耶稣的门徒同行，并且想聚集在他旗帜下的人们而言的。「若有人要」：是一个份量很重的希腊词，它不仅指愿望，而且也指满有决心去达到目标。「跟从我」：如同一个仆人服从他的主人、一个学生服从他的老师、一个士兵服从他的长官一样。「舍」的意思是「完全地舍弃」。舍己，就是舍去人有罪和败坏的本性。「背起」：不是被动地去承受或忍耐，而是主动地去承担，积极地去接受。「他的十字架」：这被世人嘲笑、憎恨，但却是一个真正基督徒的显著标志。「跟从我」的意思是象耶稣一样生活－－荣耀上帝。

这一经文的下文是最庄严、也是最令人感动的部份。主耶稣第一次向他的使徒宣布他将要蒙羞死去（21节）。彼得大吃一惊地说道：「主，可怜你自己吧！」（22节）这表达了世人对此事所持的态度。世俗的人所追求的是私利、自我庇护；「自我拯救」，正是这种观念的概括。但基督的教义不是「自我拯救」而是「自我牺牲」。耶稣从彼得的劝告中意识到了这来自撒旦的诱惑（23节），于是他立即抵挡这一诱惑。他转身对彼得说：他不仅「必须」去耶路撒冷受难，而且他的每一个跟随者都也必须「背起他自己的十字架」（24节）。在此「必须」这一词所表达的「迫切性」在这两种情况之下是相同的。基督的十字架是罪人唯一的中保，但在生活中所有的基督徒都必背起自己的十字架。

什么才是一个基督徒呢？是不是世上参加教堂礼拜的任何教友都算基督徒呢？不是。是不是一个信奉公认之教条的人？不是。是不是一个遵循一定行为模式的人？也不是。那么，怎样的人才是基督徒呢？基督徒是舍弃自我而接受耶稣基督为主的人（歌罗西书2：6），是担负基督的轭，并学习他的温顺和谦卑的人（马太福音 11：29）。也是被召与神的儿子主耶稣基督「一同得分」（哥林多前书1：9），现在与主一同顺服和受苦，今后永永远远与他一同得赏赐和荣耀的人。属于基督同时又为自己生活是不可能的。在这一点上我们不能做错。耶稣说：「凡不背他自己的十字架跟从我的，也不能作我的门徒」（路加福音14：27）。他一再声明：「凡在人面前不认我的，我在我天上的父面前也必不认他」（马太福音10：33）。

基督徒的生活以舍弃自我为开始，并以治死自我而延续（罗马书8：13）。当耶稣恩召扫罗的时候，他的第一个反应是：「主，你要我做什么？」基督徒的生活可比喻成「赛跑」。神告知赛跑者：「当放下各种的重但，脱去容易缠累我们的罪」。（希伯来书12：1）「罪」是指热哀于自我，并且顽固地想要走自己的路（以赛亚书53：6）。追随耶稣基督是摆在基督徒面前最伟大的目标、最终的归宿和最艰巨的任务。「他给我们留下榜样，叫我们跟随他脚踪行」（彼得前书2： 21），而且基督不求「自己的喜悦」（罗马书15：3）。通向这伟大目标的路上有很多障碍，主要的障碍就是自我。因此我们必须舍弃自我。这也是跟随耶稣的第一步。

对人来说，「舍己」意味着什么呢？首先，舍己意味着完全否认人自己的义；意味着不再依靠自己的行为换得神的悦纳；意味着完全地接受上帝的公义裁决：「我们所有的义（即我们最好的行为）都象污秽的衣服。」（以赛亚书64：6）以色列在这一点上失败了：「因为不知道神的义，想要立自己的义，就不服神的义了」（罗马书10：3）。这与保罗所宣讲的截然不同，保罗说：「并且得以在他里面，不是有自己因律法而得的义。」（腓立比书3：9）

对人来说，完全「舍己」就是完全地舍弃人自己的智慧。「你们若不回转，变成小孩子的样式，断不得进天国。」（马太福音18：3）「祸哉！那些自以为有智慧、自以为通达的人。」（以赛亚书5：21）「自称为聪明，反成了愚拙。」（罗马书1：22）圣灵在一个人的灵魂中有效地运行福音是为了「将各样的计谋，各样拦阻人认识神的那些自高之事一概攻破了，又将人所有的心意夺回，使他们都顺服基督。」（哥林多后书10：5）所以每一个基督徒应记住一句智慧的箴言：「不可依靠自己的聪明」（箴言3：5）。对人来说，完全「舍己」就是完全地舍弃人自己的能力。意思是「不靠着肉体」（腓立比书3：3），心甘情愿地顺服基督智慧的教训：「因为离了我，你们就不能做什么」（约翰福音15：5）。彼得就是在这点上失败的（马太福音26：33）。「骄傲在败坏以先；狂心在跌倒之前。」（箴言16：18）由此可见重视哥林多前书10：12对我们来说是多么重要：「所以自己以为站得稳的，须要谨慎，免得跌倒。」拥有强大属灵力量的秘诀在于：认识到我们本身的无能（参看以赛亚书40：29；哥林多后书12：9）。「所以让我们在基督耶稣的恩典上刚强起来。」（提摩太后书2：1）

对人来说，完全「舍己」就是完全地舍弃人自己的意愿。没有得救的人会常常说这样的话：「我们不愿意这个人做我们的王」（路加福音19：14）。但一个基督徒的态度应该是「因我活着就是基督」（腓立比书1：21）；以此来荣耀、喜悦、侍奉主。舍弃我们自己的意愿意味着要注意腓立比书二章五节的劝戒：「你们当以基督耶稣的心为心」，这句关于舍弃自己的意愿的话又在六到八节得到进一步阐述。圣经又告诉我们：「你们不是自己的人，因为你们是重价买来的」（哥林多前书6：19-20），这是一个实在的认识。因此我们的态度应该象基督的一样：「然而不要从我的意思，只要从你的意思」（马可福音14：36）。

对人来说，完全「舍己」就是完全舍弃自己肉体上的欲望。曼顿（Thomas Manton）说道：「一个人的自我就是一打偶像」，必须唾弃这些偶像。非基督徒是「专顾自己的人」（提摩太后书3：2）。但那被圣灵重生的人会重复约伯所说的话：「我是这样的卑微」（约伯记40：4），「我实在厌恶我自己」（约伯记42：6）。关于非基督徒，圣经这样写道：「他们只求自己的事，并不求耶稣基督的事」（腓立比书2：21），但关于上帝的圣徒，经里却这样记载：「他们虽至于死，也不爱惜性命」（启示录12：11）。上帝的恩典「教训我们除去不虔诚的心和世俗的情欲，在今世自守、公义、敬虔度日」（提多书2：12）。

基督要求他所有的跟随者的舍己是指毫无保留、无一例外的舍弃，意思是：「不要为肉体安排，去放纵私欲」（罗马书13：14）。舍己是要持续不断地去实践，而不是偶尔做做，正如路加福音9：23基督所说：「有人要跟从我，就当舍己，天天背起他的十字架来跟随我」。舍己应出于自愿，而不是出于勉强；是高高兴兴地去做，而不是勉勉强强地去行，如歌罗西书3：23所示：「无论做什么事，都要全心全意地去做，象是为主做的，而不是给人做的」哦，那些把上帝的准则降低的人是多么的邪恶啊！那些自负地声称自己是基督徒的人会被他的准则所谴责，因为他们所追求的只不过是那种随意的、只求肉体之欢的世俗生活！

「背起他的十字架」，这里并非把十字架当作一种信心的目标，而是指一种心路历程。当罪的罪债因耶稣宝血的掩盖而被上帝赦免时，罪人也就因着信得到了称义的恩惠。但实际上，只有「效法他的死」（腓立比书3：10），我们才能享有他钉十字架为我们带来的成圣果效。也就是说，只有我们真正把十字架应用到我们的生活中，在它的法则指导下调整我们的生活，那么我们才能战胜我们本性中那些根深蒂固的罪的势力。没有死就没有复活；没有「身上常带着耶稣的死，使耶稣的生也显明在我们身上」（哥林多后书4：10）也就没有实际的新生活。这「十字架」是基督徒的标志和证据。如何分辨一个人是否是耶稣的真正追随者，不但要看他的信经是什么，而且要看他的「十字架」是什么。

在新约圣经中，「十字架」代表的是确认无疑的实在。首先，它代表了世人的「憎恨」。上帝的儿子第一次来到世界不是为了审判，而是为了拯救；不是为了惩罚，而是为了救赎。他满怀着恩典和真理来到世界。那时他不断地服事人：帮助需要帮助的，喂饱饥饿的，治愈有病的，释放被恶魔所附的，使死了的复活。他满怀着无限的怜悯，如同羔羊那样温顺，那样清白无罪。大喜的信息也随着而来。他寻找被人赶出的，向穷人布道，但不轻视富人；他赦免罪人。可世人又是怎样接纳他的呢？又对他报以什么样的欢迎呢？他们「藐视并且厌弃」他。（以赛亚书53：3）。于是他说：「他们无故地恨我（约翰福音15：25）。他们渴望流他的血。他们不满足用通常的办法处死他。他们要求把他钉在十字架上。于是十字架表明了世人对耶稣基督的憎恨。

正如古实人没有改变过肤色，豹子没有改变过斑点一样，世人丝毫未变，他们仍公开敌视耶稣基督。因此圣经写道：「凡想要与世人为友的，就是与神为敌了。」（雅各书4：4）直到我们离弃世俗的那天，我们才有可能与基督同行，才有可能与基督相交。要与基督同行就要分担他所受的凌辱。「这样，我们也当出到营外去，就了他去，忍受他所受的凌辱」（希伯来书13：13）。这就是摩西所做的。（看希伯来书11：24-26）我所行的越是与耶稣相近，就越是被世人误解（约翰一书3：2），就越被他们嘲弄和憎恨（约翰福音15：19）。想同世人保持一致，又想同圣子相交是完全不可能的。因此，「背负起」我们的「十字架」意味着我将坚忍因拒绝「效法」这个世界（罗马书12：2）而招致的仇恨。但当我沐浴于救主的微笑中时，这世间的非难又算得了什么？

背起我的「十字架」意味着心甘情愿地把生命交托给主。对于恶人来说，耶稣的死是他们操纵的谋杀；但对耶稣本身来说，则是一种心甘情愿的献身，把自己的生命作为祭献给上帝。同时，他这样做也是对上帝的顺服。在约翰福音十章十八节里基督说：「没有人夺我的命去，是我自己舍的。」为什么他要这样做呢？紧接下来的话语告诉了我们这样做的原因：「这是我从我父所受的命令。」十字架是基督的顺服最完美的证据。因此，他是我们效法的楷模。我们再一次从腓立比书二章五节看到：「你们应当以耶稣基督的心为心。」在以下的记述中我们看到父所爱的子取了奴仆的形像，而且「存心顺服，以致于死，且死在十字架上。」现在基督徒的顺服应当与耶稣的顺服一样──是自愿的、欢喜的、毫无保留的、持续不断的。如果顺服导致了羞辱和苦难、指责和损失，我们一定不要退却，而是要象坚石一样去面对。十字架不仅是基督徒信心的目标，门徒身分的标志，也是管理基督徒生活的准则。「十字架」代表着对主的服从和奉献：「所以弟兄们，我以神的慈悲劝你们，将身体献上，当做活祭，是圣洁的，是神所喜悦的」（罗马书12：1）「十字架」代表着为别人服务和遭受苦难。基督为多人舍弃他的生命，所以他的跟随者也应该心甘情愿地做同样的事：「我们也应当为弟兄舍命。」（约翰一书3：16）这是基督受难带给我们的必然结果。我们被要求照主所行的去行，成为他苦难中的同伴，在他的事工中成为同工。因为耶稣「虚己」（腓立比书2：7），我们也必须如此。因为他来「不是要受人的服事，乃是要服事人」（马太福音20：28），所以我们也须如此。因为他不求「自己的喜悦」（罗马书15：3），所以我们也必须如此。因为他总是为别人着想，我们也必须如此：「你们要记念被捆绑的人，想到自己也在肉体之内」。（希伯来书13：3）「凡要救自己的生命，必丧掉生命：凡是为我丧掉生命的，必得着生命」。（马太福音16：25）类似的话语我们还能在以下的经文中找到：马太福音10：39；马可福音8：35；路加福音9：24；17：33；约翰福音12：25。当然，象这样的重复是为了让我们注意基督这一说法的重要性。

藉着基督的死，我们才能得以永生（约翰福音12：24），我们也必须如此做（约翰福音12：25）。我们要象保罗那样能说出这样的话语：「我却不以性命为念，也不看为宝贵。」（使徒行传20：24）在这个世上为满足自我而活的人，会永远失丧他们的生命；而那种恨恶私利并且服从主耶稣基督的，将要保守生命到永远。

一个年青的、有着光明前途的大学生，响应主的呼唤，用自己的一生在印度的最底层居民中侍奉着主。他的朋友们说这是个多大的悲剧啊！是在浪费生命！是的，「失丧」仅是就这个世界而言的，但在即将到来的世界中，却会保守生命到永远。

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The Cross and SELF

Arthur Pink

 

"Then said Jesus unto His disciples—If any will come after Me, let him deny himself, and take up his cross, and follow Me." Matthew 16:24

Before developing the theme of this verse, let us comment on its terms.

"If any": the duty enjoined is for all who would join Christ's followers and enlist under His banner.

"If any will": the Greek is very emphatic, signifying not only the consent of the will—but full purpose of heart, a determined resolution.

"Come after Me": as a servant subject to his Master, a scholar his Teacher, a soldier his Captain.

"Deny": the Greek means "deny utterly." Deny himself—his sinful and corrupt nature.

"And take up": not passively bear or endure—but voluntarily assume, actively adopt.

"His cross": which is scorned by the world, hated by the flesh—but is the distinguishing mark of a real Christian.

"And follow Me": live as Christ lived—to the glory of God.

The immediate context is most solemn and striking. The Lord Jesus has just announced to His apostles, for the first time, His approaching death of humiliation (21). Peter was staggered, and said, "Never, Lord! This shall never happen to you!" (22). That expressed the policy of the carnal mind. The way of the world is self-seeking and self-shielding. "Spare yourself" is the sum of its philosophy. But the doctrine of Christ is not "save yourself" but sacrifice yourself. Christ discerned in Peter's counsel, a temptation from Satan (23), and at once flung it away from Him. Then turning to Peter, He said: Not only "must" Jesus go up to Jerusalem and die—but everyone who would be a follower of His—must take up his cross (24). The "must" is as imperative in the one case as in the other. Mediatorially, the cross of Christ stands alone—but experimentally it is shared by all who enter into life.

What is a "Christian"?

One who holds membership in some earthly church? No! One who believes an orthodox creed? No! One who adopts a certain mode of conduct? No! What, then, is a Christian? He is one who has renounced self and received Christ Jesus as Lord (Col 2:6). He is one who takes Christ's yoke upon him and learns of Him who is "meek and lowly in heart" (Matthew 11:29). He is one who has been "called unto the fellowship of God's Son, Jesus Christ our Lord" (1 Cor 1:9). That is, fellowship in His obedience and suffering now, in His reward and glory in the endless future! There is no such thing as belonging to Christ—and living to please self. Make no mistake on that point— "Whoever does not bear his cross, and come after Me, cannot be My disciple," (Luke 14:27) said Christ. And again He declared, "But whoever shall [instead of denying himself] deny Me before men [not "unto" men: it is conduct, the walk which is here in view], him will I also deny before My Father which is in heaven" (Matthew 10:33).

The Christian life begins with an act of self-renunciation, and is continued by self-mortification (Romans 8:13). The first question of Saul of Tarsus, when Christ apprehended him, was, "Lord, what would You have me to do?" The Christian life is likened unto a "race," and the racer is called upon to "lay aside every weight, and the sin which so easily besets him" (Heb 12:2), which "sin" is in the love of self, the desire and determination to have our "own way" (Isaiah 53:6). The one great aim, end, task, set before the Christian is to follow Christ—to follow the example He has left us (1 Pet 2:21), and He "pleased not Himself" (Romans 15:3). And there are difficulties in the way, obstacles in the path, the chief of which is SELF. Therefore this must be "denied." This is the first step toward "following" Christ.

What does it mean for a man to utterly "deny himself"?

First, it signifies the complete repudiation of his own GOODNESS. It means ceasing to rest upon any works of our own to commend us to God. It means an unreserved acceptance of God's verdict that "all our righteousnesses [our best performances] are as filthy rags" (Isaiah 64:6). It was at this point that Israel failed: "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God" (Romans 10:3). But contrast the declaration of Paul: "And be found in Him, not having my own righteousness" (Phil 3:9).

For a man to utterly "deny himself" is to completely renounce his own WISDOM. None can enter the kingdom of heaven except they become "as little children" (Matthew 18:3). "Woe unto those who are wiser in their own eyes—and prudent in their own sight" (Isaiah 5:21). "Professing themselves to be wise—they became fools" (Romans 1:21). When the Holy Spirit applies the Gospel in power to a soul, it is to the "casting down imaginations, and every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (2 Cor 10:5). A good motto for each Christian to adopt is, "Lean not unto your own understanding" (Proverbs 3:5).

For a man to utterly "deny himself" is to completely renounce his own STRENGTH. It is to have "no confidence in the flesh" (Phil 3:3). It is the heart bowing to Christ's positive declaration, "Without Me you can do nothing" (John 15:5). It was at this point Peter failed: (Matthew 26:33). "Pride goes before destruction, and an haughty spirit before a fall" (Proverbs 16:18). How necessary it is, then, that we heed 1 Cor 10:12: "Let him who thinks he stands take heed, lest he fall"! The secret of spiritual strength—lies in realizing our personal weakness! (see Isaiah 40:29; 2 Cor 12:9). Then let us "be strong in the grace that is in Christ Jesus" (2 Tim 2:1).

For a man to utterly "deny himself" is to completely renounce his own WILL. The language of the unsaved is, "We will not have this Man to reign over us!" (Luke 19:14). The attitude of the Christian is, "For to me—to live is Christ" (Phil 1:21)—to honor, please, serve Him. To renounce our own wills, means heeding the exhortation of Phil. 2:5, "Let this mind be in you, which was also in Christ Jesus," which is defined in the verses that immediately follow as that of self-abnegation. It is the practical recognition that "you are not your own—for you are bought with a price" (1 Cor 6:19,20). It is saying with Christ, "Nevertheless not what I will—but what You will" (Mark 14:36).

For a man to utterly "deny himself" is to completely renounce his own LUSTS or fleshly desires. "A man's SELF is a bundle of idols" (Thomas Manton), and those idols must be repudiated. Non-Christians are "lovers of their own selves" (2 Tim 3:1); but the one who has been regenerated by the Spirit, says with Job, "Behold, I am vile!" (40:4), "I abhor myself!" (47:6). Of non-Christians it is written, "all seek their own—not the things which are Jesus Christ's" (Phil 2:21); but of God's saints it is recorded, "they loved not their own lives unto the death" (Rev 12:11). The grace of God is "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world" (Titus 2:12).

This denial of self which Christ requires from all His followers is to be UNIVERSAL. There is to be no reserve, no exceptions made: "Make no provision for the flesh, to the lusts" (Romans 13:14). It is to be constant, not occasional: "If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me" (Luke 9:23). It is to be spontaneous, not forced; performed gladly, not reluctantly: "And whatever you do, do heartily, as to the Lord" (Col 3:23). O how wickedly has the standard which God sets before us, been lowered! How it condemns the easy-going, flesh-pleasing, worldly lives of so many who profess (but vainly), that they are "Christians"!

"And take up his cross." This refers to the cross not as an object of faith—but as an experience in the soul. The legal benefits of Calvary are received through believing, when the guilt of sin is cancelled—but the experimental virtues of Christ's Cross are only enjoyed as we are, in a practical way, "made conformable unto his death" (Phil 3:10). It is only as we really apply the cross to our daily lives, regulate our conduct by its principles, that it becomes efficacious over the power of indwelling sin. There can be no resurrection where there is no death; and there can be no practical walking "in newness of life" until we "bear about in the body the dying of the Lord Jesus" (2 Cor 4:10). The "cross" is the badge, the evidence, of Christian discipleship. It is his "cross" and not his creed, which distinguishes a true follower of Christ from religious worldlings.

Now in the New Testament the "cross" stands for definite realities.

First, it expresses the world's hatred. The Son of God came here not to judge—but to save; not to punish but to redeem. He came here "full of grace and truth." He was ever at the disposal of others: ministering to the needy, feeding the hungry, healing the sick, delivering the demon-possessed, raising the dead. He was full of compassion: gentle as a lamb; entirely sinless. He brought with Him glad tidings of great joy. He sought the outcast, and preached to the poor—yet scorned not the rich; He pardoned sinners. And how was He received? What welcome did men accord Him? They "despised and rejected" Him (Isaiah 53:3). He declared, "They hated Me without a cause" (John 15:25). They thirsted for His blood. No ordinary death would appease them. They demanded that He should be crucified. The Cross, then, was the manifestation of the world's inveterate hatred of the Christ of God.

The world has not altered—any more than the Ethiopian has changed his skin, or the leopard his spots. The world and Christ are still in open antagonism. Hence it is written, "Whoever therefore will be a friend of the world is the enemy of God" (James 4:4). It is impossible to walk with Christ and commune with Him—until we have separated from the world. To walk with Christ necessarily involves sharing his humiliation: "Let us go forth therefore unto Him outside the camp, bearing His reproach" (Heb 13:13). This is what Moses did: (see Heb 11:24-26). The closer I am walking with Christ, the more shall I be misunderstood (1 John 3:2), ridiculed (Job 12:4) and detested by the world (John 15:19). Make no mistake here—it is utterly impossible to keep in with the world and have fellowship with the Holy Christ. Thus, to "take up" my "cross" means, that I deliberately court the enmity of the world, through my refusing to be "conformed" to it (Romans 12:2). But what do the world's frowns matter—if I am enjoying the Savior's smiles!

Taking up my "cross" means a life voluntarily surrendered to God. As the act of wicked men, the death of Christ was a murder; but as the act of Christ Himself, it was a voluntary sacrifice, offering Himself to God. It was also an act of obedience to God. In John 10:18 He said, "No man takes my life from Me—but I lay it down of Myself." And why did He? His very next words tell us: "This commandment have I received of My Father." The cross was the supreme demonstration of Christ's obedience. Herein He was our Exemplar. Once again we quote Philippians 2:5, "Let this mind be in you, which was also in Christ Jesus." In what follows we see the Beloved of the Father, taking upon Him the form of a Servant, and becoming "obedient unto death, even the death of the cross." Now the obedience of Christ must be the obedience of the Christian— voluntary, gladsome, unreserved, continuous. If that obedience involves shame and suffering, reproach and loss—we must not flinch—but set our face "like a flint" (Isaiah 50:7). The cross is more than the object of the Christian's faith, it is the badge of discipleship, the principle by which his life is to be regulated. The "cross" stands for surrender and dedication to God: "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service" (Romans 12:1).

The "cross" stands for vicarious service and suffering. Christ laid down His life for others, and His followers are called on to be willing to do the same: "We ought to lay down our lives for the brethren" (1 John 3:16). That is the inevitable logic of Calvary. We are called to follow Christ's example, to the fellowship of His sufferings, to be partners in His service. As Christ made himself "of no reputation" (Phil 2:7) —we must not. As He "came not to be ministered unto—but to minister" (Matthew 20:28) —so must we. As He "pleased not Himself" (Romans 15:3), no more must we. As He ever thought of others—so must we: "Remember those in prison—as if you were their fellow prisoners, and those who are mistreated—as if you yourselves were suffering" (Heb 13:3).

"For whoever will save his life, shall lose it; and whoever will lose his life for My sake, shall find it" (Matthew 16:25). Words almost identical with these are found again in Matthew 10:39, Mark 8:35, Luke 9:24; 17:33, John 12:25. Surely, such repetition argues the deep importance of our noting and heeding this saying of Christ's. He died that we might live (John 12:24), so must we (John 12:25). Like Paul we must be able to say, "Neither do I count my life as dear unto myself" (Acts 20:24). The "life" that is lived for the gratification of SELF in this world, is "lost" for eternity; the life that is sacrificed to self-interests and yielded to Christ, will be "found" again, and preserved through eternity.

A young university graduate, with brilliant prospects, responded to the call of Christ to a life of service for Him in India among the lowest caste of the natives. His friends exclaimed, "What a tragedy! A life thrown away!" Yes, "lost" so far as this world is concerned—but "found" again in the world to come!

 link：https://gracegems.org/Pink2/cross_and_self.htm