This was a grand historic occasion indeed. The honoured but ever-comparatively feeble and now dimmed, dying, or dead schools of the prophets are to be succeeded by a scion of Christianity that marks at one and the same time its noblest and most amazing human institution, and Heaven's most condescending gift and human trust. Now begins "the great company of preachers" of the New Testament. They began with twelve;. they very soon grew to seventy; and authorized provision was made by him who first called them, and first "gave them commandment" for their indefinite, "innumerable" increase, by the one method of prayer, their prayer to the Lord of the harvest, that he would send forth labourers into his "great" harvest. With what sublimest of simplicity is it said in the first verse of the following chapter, "When Jesus trod made an end of commanding his twelve disciples"! The commandments were not ten, and, whatever their number, neither were they like those ten master-instructions of the old covenant, and of all time, till time shall end. These commandments breathed the very breath of love, of sympathy, of help. They were charged with trust, and that trust nothing short of Heaven's own-confided trust. The endowments of mighty powers of gift and of grace were enshrined in them. A glorious honour gilded them with deep, rich light. But throughout them, without a break, there ran the "commandment" that meant caution, warning, an ever-present dangerous enemy, thick dangers through which to thread the way. For this necessity, protection and even the very essence of inspiration were the promises vouchsafed. In some analysis of this "commanding of his disciples" we notice -

I. FIRST OF ALL, CHRIST'S PARAMOUNT AUTHORITY IN REGARD OF THE PERSONS WHOM HE COMMISSIONS. Once "he called" them; now "he calls them to him;" he "sends them forth;" and before they go, he "commands them, and he gives them power. Of this authority two things must be said, and unhesitatingly. First, that what it seemed and what it was to these original twelve disciples, such it ever has been since, and still is, toward those who are their true successors, whether they are the successors of such as Peter and John, or of such as Judas Iscariot. Secondly, that the authority in question is one unshared and undivided, except as it is shared and divided, in whatever mysterious way and in whatever unknown proportion, with those very persons themselves, who either first pushed in to volunteer the solemn responsibility, or put themselves in the way to court it and to consent to accept it. The ordination of Judas Iscariot is not less a fact than that of St. Peter; and so has it likewise travelled down the ages of Christendom to this hour. Before this phenomenon we justly quail, and just are we dumb; but we cannot deny it.

II. CHRIST'S PARAMOUNT AUTHORITY IN RESPECT OF THE PRINCIPLES UPON WHICH THOSE HE COMMISSIONS ARE TO FULFIL THEIR ALLOTTED WORK. These are such as follow: Firstly, absolute independence of any supposed dictation on the part of those to whom their mission is. Secondly, absolute undoubting reliance on himself for guidance and protection, and in the last resort for all that is necessary for "life." Thirdly, the exclusive use and encouragement of moral influence over and among those who are to be visited and preached to, and whose spiritual and bodily sicknesses and diseases are to be ministered to. A most interesting and significant exemplification of this same principle is to be observed in the direction given to the disciples to accept hospitality; not only this, but to lay themselves open to the offer of it; nay, to inquire for it, but never to force it. And this exemplification is perhaps yet more powerfully established in the external symbolic, but still moral condemnation, directed to be expressed towards those who refused to "receive them," as also to "hear their words." Fourthly, throughout all that might seem to merely superficial observation special and artificial and supernatural - a religious and grateful obedience to what wise nature and true reason must dictate. They are sent forth "by two and two" (see St. Mark's account; see also of the seventy, Luke 10:1). This is

(1) for the manifest and natural advantages of conversation and mutual support; as also for the yet greater gain of complementary support; that is, that where the characteristics of one lay in one direction, those of the other lying in another direction, would contribute largely to the whole stock. So Bunyan, in his great Master's track, herein sets off his two pilgrims, and they remain together to the end - men of the most diverse character and most diverse Christian adaptabilities. And

(2) for the almost creating, but at any rate the setting high honour on the observing of the relation so novel then - spiritual brotherly affection, Christian brotherly affection. How many causes and motives may unite, have united, men together "by two and two"! How rare this once was! how grand has been its career since! What diverse ages - age itself with youth itself; what diverse characters the gentlest and meekest with the strongest and impetuous - the enumeration were almost endless - has Christian work, the simplest work "for Christ's sake," bound together in alliance as indissoluble as sacred! Fifthly, the practical memory of the fact, that as Christ's supreme, final ministry has for its achievement the redemption of soul and body, so that of his apostles, follow it however humbly, at however great a distance, is for the healing of the sicknesses of the body as well as of the sin of the soul. Perhaps it may be said that in nothing has the career of Christianity more vindicated its worthiness than in this - in that, without a "miracle" worked by human intervention for eighteen centuries, those institutions, and that individual charity, that come of the very breath of Christ's own Spirit, have achieved a stupendous mass of mercy for the body of men down those centuries bereft of literal miracle, that leaves far, far behind all the glories of the miracle age. Sixthly, that there should be an order, however inscrutable for its method, and however inscrutable for its justification (as men would be sure to say or to think), according to which the nations of the world were to be visited with the proclamation of the "kingdom of heaven nigh at hand," and with the priceless blessings of that kingdom. Note how facts have been bearing this out in complete harmony with it all the time, since those words fell on the ears of the disciples, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not." The enfranchising word has, it is true, gone forth in one respect to the very opposite effect now. It went forth round the whole world as Jesus ascended. But what a history to muse, to wonder over, "to be still and wait," and to pray over - the sure but unknown growth and devious spread of the kingdom! The "way" of that kingdom as it travelled after the "beginning at Jerusalem," past and present, and perhaps for long yet to come - it must be said even of it, as of him, who only knows and who only governs it, "Thy way is in the sea, thy path in the mighty waters, thy footsteps not known." Our voice, our mission, our commission, is, beyond one inglorious doubt, to all the world; but who is it teaching and constraining and compelling the order of our doings and of our goings in this grand enterprise? Surely an order there is. We do not stumble on in guilty darkness; we do not hurry on by mere "good luck;" neither do we march on as an army in its strength and in our own strength. We are practically as surely bound by the unseen hand that guides and threads our way over the world as were the first disciples by this spoken word. We ought, after praying to know it, to follow the one as implicitly as the disciples did the other. Seventhly, the principle distinctly laid down that spiritual work is worthy of its reward. St. Paul (1 Corinthians 9:11-18) enlarges on this very principle. The ministers of Christ were to hold that it was the duty of the people to support them. What must be the deeper departure from right of those who rob, or would wish to rob, what has been given, and given from age to age, cannot be imagined; this is not even contemplated here. Let it be distinctly asked on what ground, on what authority, the spiritual labourer is "worthy of his meat" at the hands of that world which does not in the ordinary sense ask his labour or for long time value his works, the reply is that it is on the ground of the paramount authority, the authority of Christ. But the dictum of Christ on this thing must especially apply to those who "are worthy," who would wish to rank themselves among "the worthy," and profess to belong to his kingdom. Eighthly, the highest sanction of the principle or' unstinted, ungrudging "freeness of giving," in what they have to give, on the part of the ministers of Christ, who themselves undeniably have received so freely.

III. CHRIST'S FOREKNOWLEDGE OF THE COURSE OF HIS CHURCH AND KINGDOM; AND THE HOSTAGES HE GIVES HEREIN OF HIS OWN ABSOLUTE AND INTRINSIC AUTHORITY, BY THE BOLD AND FULL DESCRIPTION OF THAT COURSE, AS IN THE FULLEST SENSE THAT OF A DEEP REVOLUTION, A REVOLUTION THAT WOULD REND TO THEIR FOUNDATIONS Tile STRONGHOLDS OF HUMAN SOCIETIES, HUMAN RELATIONSHIPS, WITH ALL THEIR LONGEST CUSTOMS AND FIERCEST PREJUDICES.

IV. THE CALM, IMMOVABLE INTREPIDITY OF ATTITUDE AND OF SOUL THAT IS TO MARK THOSE WHO SHALL SEEM THE CHIEF ACTORS IN THIS MORAL REVOLUTION. This is to rest upon: Firstly, the forearmedness of forewarnedness. Knowledge of themselves, of the enemy, and of him who fights by them, in them, for his own grand works; and who will not fail to fight for them, by himself, and all necessary unseen power. Secondly, the confidence that the Spirit of the Father shall be with them, and speak in and for them at each time of need. Thirdly, in memory of that Master, who is "above the servant " - a memory that has often shown itself so omnipotent an impulse and source of strength, Fourthly, with ever-present memory of the infinite disparity between the ultimate sanctions involved, viz. that of those who can kill the body but can no more, and of him who indeed can kill both, but of whom it is in the same breath said - He notices the fall of a sparrow, and counts the hairs of the head of his servant. Fifthly, that noblest incentive of the safest ambition that was vouchsafed in the words of incredible condescension, "He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me." This for some and all. And sixthly, also for some and all the words of tenderest promise, "Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward." Thus forewarned, thus forearmed, thus taught, thus given to fear with godly fear, and stimulated thus with promise and present assurance, it might well be that human "weakness" should be, as it was, as it often is, "made perfect in strength." - B.

I. OUR LORD'S PRAYER. Brethren, "He ever liveth to make intercession for us," and if "the effectual fervent prayer of a righteous man availeth much," what are we to think of that Intercessor whom the Father heareth always? It was the privilege of Jacob's family to have a friend at court, and that friend was their own brother. It was the privilege of David to have a friend at court, and that friend was the king's own son. Ah, Christians, both these are combined in your privilege; you have both in Him who now appears in the presence of God for us.

II. OUR LORD'S INQUIRY. "He asked them, Whom say the people that I am?" This is a frequent question, arising not only from curiosity, but vanity. It would be indeed well if we were anxious to know what God says of us, for "it is a light thing to be judged of men: He that judges us is the Lord," and upon His decision depends our happiness or misery. But how frequent is the inquiry, "What do people say of me?" As to some, the answer would be, "Why, nothing at all; they do not even think of you; they do not know enough of you to make you the theme of their discourse." "But what do people say of me?" asks another. Why, they say, "Your tongue walketh through the earth; some call you 'the Morning Herald,' and others, 'the Daily Advertiser.'" "But what do people say of me?" asks another. They say that you are very hard-hearted and closefisted; that you are a "busy-body in other men's matters"; they say that you are such a Nabal that a man cannot speak to you; they say that you are wiser in your own conceit than seven men that can render a reason. It would be well in certain respects if we knew what people say of us — what friends say of us; yes, and what enemies say of us, too. I remember Archbishop Usher says in an address to God, "Lord, bless me with a faithful friend; or, if not, with a faithful enemy, that I may know my faults, for I desire to know them." But Jesus was meek and lowly of heart; He, therefore, did not ask this question from pride or vanity. Nor did He ask it from ignorance. He knew all the numerous opinions afloat concerning Him. But this question seems designed to affect them, to bind them to Himself, and to furnish them with further instruction upon it.

III. Observe THE CHARGE here given. "And He straitly charged them, and commanded them to tell no man that thing." We should rather have supposed that He would have ordered His disciples to go and publish it, but His thoughts are not as ours; "There is a time for every purpose under the heaven." It seems to be a general law of heaven, that knowledge of every kind should gradually spread. There are some things which must precede others, and make way for them. It is thus you deal with your children, keeping back for a time things from their knowledge. Thus a wise instructor will do with his pupils, he will teach them as they are able to bear it. And this was the method of our Saviour Himself in dealing with His disciples. Had our Lord then immediately proclaimed Himself as the Messiah, it is easy to suppose what insurrections might have taken place by those who would have endeavoured to make Him a king, and to keep Him from suffering. Besides this, the prohibition was only for a limited period. After His resurrection from the dead He appeared to His disciples, and said, "Go ye into all the world, and preach the gospel, beginning at Jerusalem"; and Peter, to whom He here spake, filled Jerusalem with His doctrine, and said to the murderers of the Savour, "God hath made this same Jesus whom ye crucified both Lord and Christ."

IV. Observe HIS SUFFERINGS. "The Son of Man must suffer many things, and be rejected of the elders and the chief priests and the scribes, and be slain." You see, first, that He foreknew them. Secondly, He foretold them, to prepare His disciples for their approach. Thirdly, He describes them.

V. Observe His GLORY. "And be raised the third day." We have demonstrations in proof of this. See the witnesses as they come before their adversaries. Believers have other kinds of evidences. They have the witness in themselves; they know the power of His resurrection; they have felt it raising them from a death of sin to a life of righteousness; that "like as He was raised up from the dead by the glory of the Father, even so should they also walk in newness of life."

(W. Jay.)

Who say ye that I am?

1. A question of conscience.

2. A question of controversy.

3. A question of life.

4. A question of the times.

(Van Oosterzee.)

1. Independently recognize Him as the Christ;

2. Voluntarily confess Him as the Christ.

(Van Oosterzee.)

I. THE WORLD'S JUDGMENT "Whom do men say that I, the Son of Man, am?" So, too, in our own time is there infinite divergence among the builders who reject the chief stone of the corner. To some He is the object of a hatred which, in its malignity, would construe His good as evil — others simply pass Him by as though His claims were unworthy of serious thought — others regard Him with respect and veneration, exhaust the resources of language in their attempts to picture His moral beauty, will do anything but trust in Him as a Saviour. To some He is a man full of imperfections, "in consistency of goodness far below vast numbers of His unhonoured disciples," to others He is the perfect man, the noblest of all creatures, everything but God. These diversities may be considered under two aspects.

1. The disbelief of the intellect, including all those phases of opinion held by men who distinctly reject the claim of the Lord Jesus to the honours of the Godhead, who do not regard His life and death as the ground of the sinner's acceptance with God, and who deny that faith in Him is the condition of salvation. There is a certain amount of respect which this theorist is willing to pay to our Lord. He tells us that Jesus has done for religion what Socrates did for philosophy, and Aristotle for science, that He fixed the idea of pure worship, and that He has thus exerted a wondrous power over the heart of humanity. Yet he would have us believe that He was Himself a self-deluded enthusiast, who yielded His mind up to the idea of His own Messiahship, until He was driven, though almost unconsciously, to act a part in order to sustain His own pretensions, and whose miracles, where they are not the pure inventions of His evangelists, were deceptions practised either by Himself or by some too-zealous followers to impose on popular credulity. The power which Christianity exerts cannot be ignored, and it is necessary to give some explanation of the way in which it has arisen. It is simply impossible to persuade the world that it owes some of its mightiest impulses, and has consecrated some of its noblest affections, to a being who, after all, was nothing more than the creation of the too luxuriant fancy and the too fond affection of a few Jewish disciples, who had contrived to throw around the humble life of an unlettered peasant of Galilee the unreal glory of legends and traditions. Rationalists, therefore, set before us a Jesus from whom they would have us believe this marvellous power has proceeded. Jesus of Nazareth would thus be removed from the page of history, but this other Jesus would not take His place.

2. We note a more frequent and formidable antagonism in the unbelief of the heart. Disbelief involves a certain exercise of mind as to the claims of Christianity. Unbelief may be nothing more than simple passive indifference. Disbelief says there is no Christ, no atonement, no redemption. Unbelief says if there be a Christ I will not worship Him; though there be an atonement I care not to seek its blessings; though there be a Redeemer, of His salvation I care not to partake. Disbelief take up an attitude of positive opposition, and would fain disprove the claims of the gospel. Unbelief may often use friendly words, and do some kindly deeds on behalf of the truth — may treat it with seeming reverence, and even make generous contributions for its support — will, in truth, do everything but receive its message and submit to its power. The practical issue is the same. How many different causes serve to create this secret distaste of the heart to the religion of Christ. In some it is the all-absorbing passion of worldliness which holds the spirit back from faith. In others the pride of self-reliance revolts against a scheme of salvation which ascribes nothing to human merit, and therefore leaves no place for human boasting.

II. THE CHRISTIAN'S CONFESSION. "And Simon Peter answered and said, Thou art the Christ, the Son of the living God." And in relation to it we observe —

1. That it is entirely independent of the world's judgment. The unanimity of the entire world in an adverse opinion ought not to shake, could not shake the un-doubting confidence of a Christian heart in Jesus. What to Peter were the sneers of Sadducees, the scorn of priests and Pharisees, the various opinions that divided the multitude? Even were the intellect confounded, and the arguments of its logic all silenced, and did the reasoning against the authority of the gospel appear unanswerable, the heart, out of the depths of its own consciousness, would cry out, "Still there is a gospel, still there is a Christ, and He is my Saviour, my Lord and my God."

2. It is the expression of a personal faith. The trust which Christ acknowledges, and over which He rejoices, is that which the soul itself reposes in Him, and which is infinitely more than the acceptance of any creed or the association with any Christian Church. It is nothing less than the man's own sense of dependence on Christ as a Redeemer. What can be the value of any so-called belief which stops short of this? Orthodoxy, as fair as the marble statue and as cold, as symmetrical in its proportions and as lifeless in its nature, is a wretched substitute for the living trust of a true soul, which may fall into some errors, but has, at least, this one cardinal excellence, that it cleaves to the Lord with full purpose of heart. Such was the spirit that prompted the words of Peter. He was far from being a perfect man.

3. This faith is the fruit of Divine teaching. "Flesh and blood hath not revealed it unto thee, but My Father which is in heaven." Peter had not reached the conviction thus boldly uttered by means of greater intellectual vigour, or in virtue of any special opportunities of observation, but solely through the grace of God. There were others who knew the great facts in connection with the life and ministry of Christ, on whom they had made no such impression as they had produced on him. It was God alone who made him, as He makes all believers, to differ. The prejudices and passions of the heart, which opposed the acceptance of the gospel, will never yield except to a power Divine.

4. The confession is the necessary outward expression of the heart's inward trust. "With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." There are various modes by which a man may confess Christ. But there is one act for which no other can be a substitute — unmeaning, nay, rather, self-condemning if it stand alone — but itself the proper supplement to every other deed of holy service. To confess Christ, we must seek to be like Him, but we must also obey Him by bearing His name, and uniting with His people to show forth His death until He come. My brother, are you one of those who shrink from this special confession of Christ?

(J. G. Rogers, B. A.)

The bloom of the hawthorn or White May looks like snow in Richmond Park, but nearer London, or by the road side, its virgin whiteness is sadly stained. Too often contact with the world has just such an effect upon our piety; we must away to the far-off garden of paradise to see holiness in its unsullied purity, and meanwhile we must be much alone with God if we would maintain a gracious life below.

(C. H. Spurgeon.)

One Sabbath night (says a Scotch clergyman), after discoursing on a very solemn subject which had stirred my own soul, I took a walk before going home. It was clear starlight, without any moon, and the heavens looked down upon me with all their sublime impressiveness. I found myself unconsciously walking in the direction of the mill. I had not gone far when I met a friend pacing slowly up and down by the side of a stream near his house. As soon as I came up, he said: "Men, I couldna gang hame direct frae the chapel the nicht. After hearing your sermon, I wanted to be alane wi' God; and I never feel His presence so much as when I am, too, in a nicht like this."Praying alone: — A minister, visiting the cottages of the poor, met a little boy who had been taught at school the duty, as well as the privilege of prayer. He said, "Do you love to pray, my little fellow?" "Oh yes, sir!" "But in so small a house, with so large a family, when and where do you pray?" The boy answered, "I go to bed with the others; and when they are asleep, I rise." "But then you, yourself, must be sleepy; how do you keep awake?" asked the minister. "I wash my hands and face in the pitcher where the cold water is kept; then I do not feel sleepy."

1. Christ did not ask this question for information.

2. He did not ask it because He desired the applause of men.

3. He did not ask it because He intended to form His course according to the reply.

4. But what He did ask it for was that He might ground His disciples in the deepest faith. The answer to His question suggests —

I. THAT PEOPLE HAVE DIFFERENT OPINIONS CONCERNING CHRIST,

II. THE OPINIONS HELD OF HIM WERE HIGH AND HONOURABLE.

III. FOR ALL THAT THEY FELL FAR SHORT OF THE REALITY,

IV. IT IS IMPORTANT THAT WE SHOULD HAVE THE TRUE ESTIMATE OF HIM: that of Peter — "The Christ of God." There is a great difference between believing Him to be the Son of God, and believing Him to be Jesus of Nazareth only.

1. You can never trust Him for your spiritual safety if you believe in Him merely as a man.

2. If you believe in Him only as a man, He can never satisfy the yearnings of your spirit. Who is He then? He is not only the greatest of men, but the Son of the Living God, the Saviour of the world.

(Thomas Jones.)

Peter's confession remains the central article of the creed of Christendom.

I. IT IS A FACT THAT JESUS OF NAZARETH ACTUALLY LIVED.

II. IT IS A FACT THAT JESUS OF NAZARETH LIVED SUBSTANTIALLY AS REPORTED IN THE FIRST THREE EVANGELISTS. I specify these three Evangelists because their testimony is sufficient for. the traditional picture of Jesus, and because their testimony is admitted by those who regard the fourth Gospel as a book of later date, and of less strictly historic character. Any one who is suspicious of the substantial accuracy of our Gospels cannot better treat his haunting fear of legend and myth than by a study of the apocryphal Gospels.

(R. H. Newton)

I. WHAT DID PETER MEAN BY THIS PHRASEOLOGY? Undoubtedly he intended to express his belief that Jesus was the true Messiah.

II. HOW DID PETER AND THE OTHER APOSTLES DISCERN IN SO SATISFACTORY A MANNER THAT JESUS WAS NO IMPOSTOR, AS SOME PRETENDED, BUT WAS INDEED THE CHRIST OF GOD?

1. It may be answered that their common sense was sufficient to discover this.

2. Though common sense might convince them of the excellence of the Saviour's character, they had more — there was a Divine impression on their minds giving clearer sight and more satisfactory conviction (See Matthew 16:17).

3. To this may be added, the discernment arising from their own faith, giving them experience of His faithfulness and goodness.

4. We may add, having more to judge upon than Peter had, we know this is the Christ of God by the effects of His death, the wondrous influence it has had, and still has.

III. LET US, THEN, TRY OUR PERSONAL HOPES BY THIS DESIGNATION OF THE ONLY SAVIOUR ABLE TO REALIZE THEM. It is only the real Christ of God that saves with a real pardon, a real sanctification, a real crown of glory.

1. Is the Christ of the Socinians the Christ of God?

2. Let us look at the Christ of the Antinomians.

3. There is another sort of Christ spoken of by the self-righteous, who regard the Saviour only as a help, in case they cannot sufficiently help themselves.

4. Are not even believers apt to form notions such as injure the character of the Christ of God?

(Isaac Taylor of Ongar.)

Not long ago there was a researcher of art in Italy, who, reading in some book that there was a per. trait of Dante painted by Giotto, was led to suspect that he had found where it had been placed. There was an apartment used as an outhouse for the storage of wood, hay, and the like. He sought and obtained permission to examine it. Clearing out the rubbish, and experimenting upon the whitewashed wall, he soon detected the signs of the long-hidden portrait. Little by little, with loving skill, he opened up the sad, thoughtful, stern face of the old Tuscan poet. Sometimes it seems to me that thus the very sanctuary of God has been filled with wood, hay, and stubble, and the Divine lineaments of Christ have been swept over and covered by human plastering, and I am seized with an invincible desire to draw forth from its hiding-place, and reveal to men the glory of God as it shines in the face of Christ Jesus! It matters little to me what school of theology rises or what falls, so only that Christ may rise and appear in all His Father's glory, full-orbed, upon the darkness of this world!

(H. W. Beecher.)

At a solemn disputation which was held at Venice, in the last century, between a Jew and a Christian, the Christian strongly argued from Daniel's prophecy of the seventy weeks, that Jesus was the Messiah whom the Jews had long expected, from the predictions of their prophets. The learned rabbi who presided at this disputation was so forcibly struck by the argument that he put an end to the business by saying, "Let us shut up our Bibles, for if we proceed in the examination of this prophecy it will make us all become Christians."

(Bishop Watson.)

Elias, Elijah, Herod, James, Jesus, John, PeterBethsaida, Galilee, Jerusalem, Road to JerusalemAiling, Cure, Forth, Heal, Healing, Ill, Kingdom, Perform, Preach, Preachers, Proclaim, Reign, Sick1. Jesus sends his apostles to work miracles, and to preach.
7. Herod desires to see Jesus.
10. The apostles return.
12. Jesus feeds five thousand;
18. inquires what opinion the world had of him; foretells his passion;
23. proposes to all the pattern of his patience.
28. The transfiguration.
37. He heals the lunatic;
43. again forewarns his disciples of his passion;
46. commends humility;
51. bids them to show mildness toward all, without desire of revenge.
57. Many would follow him, but upon conditions.

Luke 9:2

     2376   kingdom of God, coming
     5297   disease
     8425   evangelism, nature of

Luke 9:1-2

     2012   Christ, authority
     2351   Christ, miracles
     5333   healing
     7621   disciples, calling
     7725   evangelists, identity
     7758   preachers, call
     8422   equipping, spiritual

Luke 9:1-5

     5357   journey

Luke 9:1-6

     4512   staff
     7631   Twelve, calling of
     7740   missionaries, call
     7953   mission, of church

Self-Denial Versus Self-Assertion.
"If any man will come after Me, let him deny himself, and take up his cross daily, and follow Me.--LUKE ix. 23. We might naturally have thought that if there was one thing in the life of the LORD JESUS CHRIST which belonged to Him alone, it was His cross-bearing. To guard against so natural a mistake, the HOLY GHOST has taken care in gospel and in epistle to draw our special attention to the oneness of the believer with CHRIST in cross-bearing; and also to prevent misunderstanding as to the character …
J. Hudson Taylor—A Ribband of Blue

January 30 Morning
Let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith.--HEB. 12:1,2. If any man will come after me, let him deny himself, and take up his cross daily, and follow me.--Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.--Let us therefore cast off the works of darkness. Every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. …
Anonymous—Daily Light on the Daily Path

September 1 Evening
If any man will come after me, let him deny himself, and take up his cross daily, and follow me.--LUKE 9:23. By honour and dishonour, by evil report and good report.--All that will live godly in Christ Jesus shall suffer persecution.--The offence of the cross. If I yet pleased men, I should not be the servant of Christ. If ye be reproached for the name of Christ, happy are ye: but let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. Yet …
Anonymous—Daily Light on the Daily Path

September 15 Evening
A double minded man is unstable in all his ways.--JAS. 1:8. No man, having put his hand to the plough and looking back, is fit for the kingdom of God. He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.--Let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord.--What things soever ye desire, when ye pray, believe …
Anonymous—Daily Light on the Daily Path

October 26 Evening
Take heed to your spirit.--MAL. 2:15. Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us. Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he . . . rebuked them, and said, Ye know not what manner of spirit ye are of. Eldad and Medad do prophesy in the camp. And Joshua the son of Nun . . . answered and said, My …
Anonymous—Daily Light on the Daily Path

May 11. "Whosoever Will Save his Life Shall Lose It" (Luke ix. 24).
"Whosoever will save his life shall lose it" (Luke ix. 24). First and foremost Christ teaches resurrection and life. The power of Christianity is life. It brings us not merely law, duty, example, with high and holy teaching and admonition. It brings us the power to follow the higher ideal and the life that spontaneously does the things commanded. But it is not only life, but resurrection life. And it begins with a real crisis, a definite transaction, a point of time as clear as the morning dawn. …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January 20. "Ye Know not what Manner of Spirit Ye are Of" (Luke ix. 55).
"Ye know not what manner of spirit ye are of" (Luke ix. 55). Some one has said that the most spiritual people are the easiest to get along with. When one has a little of the Holy Ghost it is like "a little learning, a dangerous thing"; but a full baptism of the Holy Spirit, and a really disciplined, stablished and tested spiritual life, makes one simple, tender, tolerant, considerate of others, and like a little child. James and John, in their early zeal, wanted to call down fire from heaven on the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Lord that Healeth Thee'
'He healed them that had need of healing.'--Luke ix. 11. Jesus was seeking a little quiet and rest for Himself and His followers. For that purpose He took one of the fishermen's boats to cross to the other side of the sea. But the crowd, inconsiderate and selfish, like all crowds, saw the course of the boat, and hurried, as they could easily do, on foot round the head of the lake, to be ready for Him wherever He might land. So when He touched the shore, there they all were, open-mouthed and mostly …
Alexander Maclaren—Expositions Of Holy Scripture

Prayer and Transfiguration
'And as He prayed, the fashion of His countenance was altered.'--LUKE ix. 29. This Evangelist is especially careful to record the instances of our Lord's prayers. That is in accordance with the emphasis which he places on Christ's manhood. In this narrative of the Transfiguration it is to Luke that we owe our knowledge of the connection between our Lord's prayer and the radiance of His face. It may be a question how far such transfiguration was the constant accompaniment of our Lord's devotion. It …
Alexander Maclaren—Expositions Of Holy Scripture

Christ Hastening to the Cross
'And it came to pass, when the time was come that He should be received up, He stedfastly set His face to go to Jerusalem.'--LUKE ix. 51. There are some difficulties, with which I need not trouble you here, as to bringing the section of this Gospel to which these words are the introduction, into its proper chronological place in relation to the narratives; but, putting these on one side for the present, there seems no doubt that the Evangelist's intention here is to represent the beginning of our …
Alexander Maclaren—Expositions Of Holy Scripture

Bread from Heaven
'And the apostles, when they were returned, told Him all that they had done. And He took them, and went aside privately into a desert place belonging to the city, called Bethsaida. 11. And the people, when they knew it, followed Him; and He received them, and spake unto them of the kingdom of God, and healed them that had need of healing. 12. And when the day began to wear away, then came the twelve, and said unto Him, Send the multitude away, that they may go into the towns and country round about, …
Alexander Maclaren—Expositions Of Holy Scripture

Christ's Cross and Ours
'And it came to pass, as He was alone praying, His disciples were with Him; and He asked them, saying, Whom say the people that I am I 19. They answering, said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20. He said unto them, But whom say ye that I am? Peter answering, said, The Christ of God. 21. And He straitly charged them, and commanded them to tell no man that thing; 22. Saying, The Son of man must suffer many things, and be rejected …
Alexander Maclaren—Expositions Of Holy Scripture

'In the Holy Mount'
'And, behold, there talked with Him two men, which were Moses and Elias: 31. Who appeared in glory, and spake of His decease which He should accomplish at Jerusalem.'--LUKE ix. 30, 31. The mysterious incident which is commonly called the Transfiguration contained three distinct portions, each having its own special significance and lesson. The first was that supernatural change in the face and garments of our Lord from which the whole incident derives its name. The second was the appearance by His …
Alexander Maclaren—Expositions Of Holy Scripture

Following "Whithersoever"
One day as Jesus was passing along the highway, a man said to him, "I will follow thee whithersoever thou goest" (Luke 9: 57). This man no doubt was greatly impressed by the wonderful works and noble character of Christ. He thought that companionship with such a man would be full of blessing and richness. Just to see and hear would be worth any man's time and effort--to hear the gracious words that came from His lips would enrich mind and heart; to see the mighty works done would inspire. To him …
Charles Wesley Naylor—Heart Talks

Gethsemane: the Strange, Lone Struggle. Matthew 26:36-46. Mark 14:32-42. Luke 22:39-46. Hebrews 5:7.
The Pathway in: messengers ahead--Jesus felt the cross drawing near--the look of His face, Luke 9:51-55.--His disciples afraid, Mark 10:32.--indignation against sin, John 11:33, 38. marginal reading American Revision.--the Greeks, John 12:20-28. The Climax of Suffering: the darkest shadow--why the struggle is strange--shock of extremes--His purpose in yielding--separation from the Father--Matthew 27:46. Mark 15:34 margin.--the superlative degree of suffering. Alone: a full evening, Matthew …
S. D. Gordon—Quiet Talks about Jesus

On the Words of the Gospel, Luke ix. 57, Etc. , Where the Case of the Three Persons is Treated Of, of whom one Said, "I Will
1. Give ye ear to that which the Lord hath given me to speak on the lesson of the Gospel. For we have read, that the Lord Jesus acted differently, when one man offered himself to follow Him, and was disallowed; another did not dare this, and was aroused; a third put off, and was blamed. For the words, "Lord, I will follow Thee whithersoever Thou goest," [3246] what is so prompt, what so active, what so ready, and what so fitly disposed to so great a good, as this "following the Lord whithersoever …
Saint Augustine—sermons on selected lessons of the new testament

Self-Denial
"And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me." Luke 9:23 1. It has been frequently imagined, that the direction here given related chiefly, if not wholly, to the Apostles; at least, to the Christians of the first ages, or those in a state of persecution. But this is a grievous mistake; For although our blessed Lord is here directing his discourse more immediately to his Apostles, and those other disciples who attended him …
John Wesley—Sermons on Several Occasions

The Comer's Conflict with Satan
There are four points for our consideration this morning. That you may easily remember them I have made them alliterative: the devil's doings, designs, discovery, and defeat. I. First, THE DEVIL'S DOINGS. When this child came to Christ to be healed, the devil threw him down and tare him. Now this is an illustration of what Satan does with most, if not all sinners, when they come to Jesus to seek light and life through him; he throws them down and tears them. Allow me to point out how it is that the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Broken Column
"Lord, I will follow thee: but--." How remarkably does Scripture prove to us that the mental characteristics of mankind are the same now as in the Saviour's day! We occasionally hear stories of old skeletons being dug up which are greater in stature than men of these times. Some credit the story, some do not, for there be many who maintain that the physical conformation of man is at this day just what it always was. Certainly, however, there can be no dispute whatever among observant men as to the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Heb. 4:14 Our Profession
"Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession."--Heb. 4:14. A CAREFUL reader of the Epistle to the Hebrews can hardly fail to observe that the words "let us" are found no less than four times in the fourth chapter. In the first verse you will read, "let us fear,"--in the eleventh verse, "let us labour,"--in the fourteenth verse, "let us hold fast,"--and in the sixteenth verse, "let us come boldly to the throne …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Self-Denial.
And he said unto all, If any man would come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever would save his life shall lose it; but whosoever shall lose his life for my sake, the same shall save it.'--St. Luke ix. 23, 24. Christ is the way out, and the way in; the way from slavery, conscious or unconscious, into liberty; the way from the unhomeliness of things to the home we desire but do not know; the way from the stormy skirts of the Father's garments …
George MacDonald—Unspoken Sermons

The Transfiguration.
"And it came to pass about eight days after these sayings, He took Peter and John and James and went up into the mountain to pray."--LUKE ix. 28-36. The public life or our Lord falls into two parts; and the incident here recorded is the turning point between them. In order that He might leave behind Him when He died a sure foundation for His Church, it was necessary that His intimate companions should at all events know that He was the Christ, and that the Christ must enter into glory by suffering …
Marcus Dods—How to become like Christ

Alone with God.
This life of ours will never be all that it should be unless we are much alone with God. Only those who are oft alone with him know the benefit that is derived therefrom. You can not be like God unless you are much with him, and you can not live like him unless you are like him. The Scriptures tell us that Jesus departed into the mountain to be alone with the Father and that he was often "alone praying." When Jesus had anything of great importance to say to his disciples, he always took them aside …
C. E. Orr—How to Live a Holy Life

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