I. SECRECY. "To everything there is a season, and a time to every purpose under heaven." Every man has a work to do, and a time allowed him to do it in. Every man, moreover, is immortal till that work is done, and God's will with him accomplished. In like manner there was a time allotted for our Lord's mission on earth. There was a time fixed for his ministry of mercy to man. When the fullness of the time was come, he made his descent into our world; when the work he came to do was done, and when the proper period again arrived, he took his departure from our world. The appointed interval of his sojourn on earth no enemy could shorten by one day, no power could abridge it by a single hour; nothing could interfere with it, so long as "his hour was not yet come." Yet, notwithstanding this, our Lord never neglected the use of such means as were proper for the prolongation of his stay on earth till his great work should be performed, and the destined period completed. Accordingly, we find him at one time returning to Galilee, and "walking no more in Jewry, because Jews sought to kill him." Afterward, when Herod's attention had been directed to him, and his abode even in Galilee had thus become somewhat insecure, we find him withdrawing to the more remote and less populous districts of that province. We are, moreover, informed that subsequently he had gone yet further from contact with his enemies, passing beyond Galilee into the Phoenician territory. This he did in order, it would seem, to escape observation, for while there he "entered into an house, and would have no man know it: but he could not be hid." This course our Lord pursued for various reasons. While each particular occasion on which he courted privacy had its own specific reason, we can state in general the motives that seem to have influenced him in this direction. As already intimated, he avoided such publicity as would bring him into hostile conflict with his enemies, so as to precipitate the crisis, and hasten his death, before the proper and purposed period. Again he sought seclusion, now for required rest, oftener for more time and better opportunity of instructing his apostles for their future work and important mission. But while our Lord thus sought seclusion to prevent any interference either with the space of his ministry or with the plan of instructing his apostles, there was another eventuality which he carefully avoided, namely, any attempt on the part of the people to make him a king; as, after the miracle of feeding the five thousand, we read that, "when Jesus perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone." This was no very improbable contingency. In a moment of excitement, under the influence of enthusiasm, yielding to the impulse of popular feeling, they might attempt to place him at the head of a rebellion, if not a revolution, against existing authorities, and try to restore to Israel the temporal kingdom which Israel so ardently, though mistakenly, sought. This would have been a result greatly to be deprecated. It would have left a stigma on the Savior's name, and caused a suspicion about his design, both of which would have been most detrimental to the interests of that spiritual kingdom - the kingdom "not of this world," which he came to set up. Accordingly, we find that when he had restored the deaf mute, he charged them that "they should tell no man." Again, when he cured the blind man at Bethsaida, he sent him away to his house, saying, "Neither go into the town, nor tell it to any in the town " - any townsmen he might chance to meet on his way home. Also, after the Transfiguration, "he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead." And now that they passed along (παρεπορεύοντο) through Galilee, "he would not that any man should know it." Even an apparent exception is easily accounted for: nor is there any real discrepancy between the injunction he laid on them after the restoration of the deaf mute (ch. 7.). He to "tell no man," and the direction he gave the demoniac (ch. 5.). He to "go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee." No doubt it was the same district of Decapolis where both commands were given: but on the latter occasion our Lord was about to leave the district in question, so that there was no risk of his ministry being obstructed by the matter being blazoned abroad; on the former occasion he was going to tarry for a time in the same region, and hence he resorts to the precaution necessary under circumstances which were thus quite different.

II. HE FORETELLS HIS DEATH. There were three great epochs in our Lord's ministry. The first was that of miracles, by which he attested the divinity of his mission; the second was that of parables, by which he developed the nature of his kingdom; and the third was that of suffering, by which he made satisfaction for the sins of his people. The miracles began with that at Cana; the parables, properly so called, began somewhere about the commencement of the last year of the Savior's work and ministry. Though his parabolic teaching began at this period to assume a more formal shape, he had all along employed on certain occasions parabolic utterances of a briefer sort. Thus, for example, in the sermon on the mount the agreement with one's adversary there recommended is of the nature of parable; the similitude of the wise and foolish builders, with which that sermon closes, is still more distinctly parabolic; while subsequently, and before the beginning of his regular method of strictly parabolic instruction, we find such proverbial or brief parabolic representations as that of the new patch and the old garment, and that of the new wine and the old bottles, Besides that of the creditor and the two debtors. Still, from the period indicated, his teaching by parables became more frequent and methodical The reasons of our Lord's adopting this method are such as the following: -

1. The harmony existing between the kingdom of nature and that of grace, and the similarity in their laws of development.

2. The adaptation to our nature of the historical element, real or ideal, contained in them.

3. The amount of truth communicable in this way to the dull apprehension of the disciples.

4. Their helpfulness to memory by linking the spiritual truth to some familiar natural object, the frequent occurrence of the latter always suggesting the former; and:

5. A judicial Veiling of the truth because of past dulness and indifference. The constant theme of his teaching henceforth consists of his sufferings and death, as is implied in the imperfect tense (ἐδίδασκε. He "he kept teaching") here used.

III. PREVIOUS INTIMITATIONS ON THE SUBJECT. The previous intimations had been obscure. There had been the intimation of the Baptist when he pointed the Savior out as "the Lamb of God, which taketh away the sin of the world" (John 1:29). He and in the repetition of part of the same at ver. 36. He had himself given several figurative intimations of it, as when he spake of his death by violence, and his resurrection in three days under the similitude of the demolition and rebuilding of a temple. "Destroy," he said, "this temple, and in three days I will raise it up." This had occurred at the celebration of the first Passover after the commencement of his public ministry. Again, in his discourse with Nicodemus, he represented his crucifixion as an uplifting, and its beneficial effects by a comparison with Moses' lifting up the serpent in the wilderness, when the bitten Israelite looked and lived. Another intimation of his death, and the first allusion to that event recorded in this Gospel (St. Mark's). He is the removal of the bridegroom, of which he said, "The days will come, when the bridegroom shall be taken away from them" (Mark 2:20; Matthew 9:15). Also, after the feeding of the five thousand, in the synagogue of Capernaum he made a reference to it in the words, "The bread that I will give is my flesh, which I will give for the life of the world." But the first clear and distinct declaration is that of the preceding chapter (ch. 8.) He when "he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again."

IV. SIMILAR DECLARATIONS IN THE PRESENT AND SUBSEQUENT CHAPTERS. The first public, or at least the first direct and unreserved announcement of his sufferings, death, and resurrection, was made, as recorded in the preceding chapter, after the disciples had been convinced of, and Peter had confessed, his Messiahship, saying, "Thou art the Christ." On that occasion we learn from the fuller report of St. Matthew that our Lord warmly commended Peter's confession, but soon after, as both St. Matthew and St. Mark inform us, found cause to condemn his indiscreet and unwelcome rebuke. The commendation is contained in the words, "I say also unto thee, That thou art Peter, and upon this rock I will build my Church." The latter clause of the promise just cited has, as is well known, excited no little controversy, and called forth a variety of interpretations.

1. Augustine will have it that the rock on which the Church is built, according to the Savior's promise, is Christ himself.

2. Chrysostom maintains that the confession of faith in Christ, that Peter had just given utterance to, is the rock on which the Church is based. We admit the show of reason and the plausibility with which both opinions have been expressed and enforced; still we cannot concur in either. Chrysostom's explanation is chargeable with overlooking the context. So to some extent, though less so, is that of Augustine; but the latter rests, besides, on a very doubtful distinction between two words which are frequently used in classical writers as interchangeable. According to this interpreter its import would be, "Thou art Peter (πέτρος) a small stone; but I am Christ, a strong Rock (πέτρα). He and on this Rock, that is, myself, I will build my Church." In the Aramaic there is one word (Kipho) for Peter and for rock, just as in French there is one word for both - Pierre, Peter, a man's name, and pierre, a stone or rock. But in Greek there are the two words already mentioned, viz. πέτρος and πέτρα. He so that in this play upon the word there is a slight variation in the Greek, without, however, real difference of meaning. Even admitting the distinction between the two words, which has been questioned, if not entirely disproved, the explanation is evidently forced. We require to look more closely at the context as furnished by the eighteenth verse itself, and by the sixteenth. As recorded in the latter, Peter's answer was, "Thou art the Christ, the Son of the living God." Our Lord, after expressing approval of Peter's reply, and assuring him that the truth contained in it was the outcome, not of human discovery, but of Divine revelation, takes occasion to state another and no less important truth, and that in a form accommodated to the statement of Peter, "And I say also unto thee, That thou art Peter [πέτρος. He a rock], and upon this rock (πέτρα) I will build my Church;" that is to say, - You have made a good and true confession in acknowledging my Messiahship and divinity; I also, in my turn, will confess what I have in store for you in connection with my Church.

3. Your name is significant - it means a rock; and according to your name will be the nature of your work. With the foundation of the Church you will have much to do. On your preaching of the faith which you have just professed its foundation shall be laid. Similarly, elsewhere we read that the Church is "built on the foundation of apostles and prophets, Jesus Christ himself being the chief Corner-stone;" whereas apostles and prophets are only the foundation in so far as they themselves, knit together with and cemented to Christ, lay the foundation by their exhibition of Christ and declaration of the truth concerning Christ. It is as though our Lord had said to Peter, Among Jews and Gentiles your work is appointed you. Among the Jews on the day of Pentecost your proclamation of the selfsame faith, which you have just confessed, will lay the foundation of the Christian Church; while to Cornelius the same gospel preached by you will inaugurate a similar blessed result among the Gentiles, introducing the first-fruits of the Gentile world into the Church. Still more, to the united Church of the believing Jew and converted Gentile I shall promise and provide security from all the devices of the most wily, and all the assaults of the most Satanic, foes.

V. WHY IS THIS COMMENDATION OMITTED BY ST. MARK? It has often been remarked that many things redounding solely to the honor of St. Peter are omitted by St. Mark; while at the same time his infirmities are fully and faithfully recorded by the same evangelist, extenuating circumstances being less noticed by this evangelist than by the other synoptists. An example of this is furnished in the case before us. The blessing pronounced on him because of this noble and brave confession of the Christ, the Divine origin of his knowledge and faith, the promise just considered, and the further promise of the keys of the kingdom of heaven, are all omitted by St. Mark. But the rebuke to which he soon after subjected himself is carefully recorded. Many instances of both kinds occur. This is one of those incidental circumstances that go far to confirm the voice of history in regard to the relation in which St. Peter stood to St. Mark and his Gospel, namely, that the latter penned his Gospel, as disciple and by the dictation, to soma extent, of the former. If so, and we think it extremely probable, we have proof herein of the veracity of the one and the humility of the other.

VI. REPETITION OF THE PREDICTION. Reverting to the subject of the Savior's sufferings, so plainly announced in the eighth chapter, we have a repetition of a similar announcement in this ninth chapter, and another, again, in nearly the same terms in the tenth chapter. These repeated as well as direct and unreserved declarations on this subject - a subject so distasteful and saddening to his disciples - show their unwillingness to associate the idea of death with the Messiah, their tenacity in clinging to a temporal king and worldly kingdom, their slowness and lothness to apprehend or accept the notion of a spiritual, unworldly kingdom. The idea of a suffering Messiah has, therefore, to be dinned into their ears and impressed on their hearts by frequent and earnest reiterations. Nor has this subject lost aught of its importance or interest even for ourselves and at the present day; while the faithful inculcation of it is as much a duty and a necessity now as when our Lord in person urged it so solemnly and so often on the mind and heart of his sorrowing disciples. Though the cross was a stumbling-block to the Jews, and foolishness to the Greeks, it is still the power of God, and the wisdom of God, to the salvation of every believer. The way to the crown is still by, and only by, the cross; humiliation precedes glorification. The preacher of the gospel cannot dwell too frequently or too earnestly on a theme that bulked so largely in the sight of the Savior himself. The doctrine of Christ's suffering for us to put away our sins - suffering, "the just for the unjust, to bring us to God" - cannot be too much insisted on; neither can we be too often instructed in the duty of giving ourselves fully, freely, and for ever to him "who loved us and gave himself for us." If, moreover, Christ was "obedient unto death, even the death of the cross," in all its shame and with all its pain, it surely behoves us, in daily, holy obedience, to take up our cross, deny ourselves, and follow him. - J.J.G.

They went from town to town, receiving hospitality, or rather taking it for themselves, according to custom. The guest in the East has many privileges; he is superior to the master of the house, who has the greatest confidence in him. This fireside preaching is admirably adapted to the propagation of new doctrines. The hidden treasure is communicated, and payment is thus made for what is received; politeness and good feeling lend their aid; the household is touched and converted. Remove Oriental hospitality, and it would be impossible to explain the propagation of Christianity. Jesus, who adhered strongly to good old customs, encouraged His disciples to make no scruple of profiting by this ancient public right, probably already abolished in the great towns where there were hostelries. Once installed in any house, they were to remain there, eating and drinking what was offered them, as long as their mission lasted.

(Renan.)

When travelling in the East no one need ever scruple to go into the best house of any Arab village to which he comes, and he will always be received with profuse and gratuitous hospitality. From the moment we entered any house it was regarded as our own. There is not an Arab you meet who will not empty for you the last drop in his water-skin, or share with you his last piece of black bread. The Rabbis said that paradise was the reward of willing hospitality.

(Schottgen.)

Elias, Elijah, Herod, James, Jesus, John, PeterBethsaida, Galilee, Jerusalem, Road to JerusalemAmazed, Astonished, Awe-struck, Disciples, Expressing, Full, Glorious, Greatness, Majesty, Marveling, Marvelling, Mighty, Power, Wonder, Wondered, Wondering1. 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 9:43

     1060   God, greatness of
     1090   God, majesty of
     5784   amazement

Luke 9:37-43

     5658   boys

Luke 9:38-43

     5333   healing
     5669   children, examples

Luke 9:42-43

     1416   miracles, nature of
     2351   Christ, miracles

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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