This miracle of our Lord, meeting as it did the present bodily necessities of the multitude about him, stands for ever as a picture and parable of the far more wonderful and the gloriously bountiful provision which the Saviour of mankind has made for the deeper necessities of our race.

I. OUR HOLY SOLICITUDE FOR THE SPIRITUALLY DESTITUTE. There is a note of true sympathy in the language of the disciples (ver. 12; see Mark 6:35, 36). They were concerned to think of that great number of people, among whom were "women and children" (Matthew 14:21), having gone so long without food, and being "in a desert place" where none could be obtained. How strong and keen should be our sympathy with those who are spiritually destitute; who have received from God a nature with immeasurable capacities, with profound cravings for that which is eternally true and divinely good, and who "have nothing to eat"! No solicitude for hungering human hearts can be extravagant; it is only too common to be guiltily and pitifully unconcerned. And if the stage of spiritual hunger and thirst should have passed into that of spiritual unconsciousness, that is one degree (and a large degree too) more deplorable, for it is one stage nearer to spiritual death. We do well to pity the multitudes at home and abroad who might be and who should be living on Divine and everlasting truth, but who are pining and perishing on miserable husks, - on errors, on superstitions, on morbid fancies, on low ambitions, on unsatisfying and perhaps demoralizing pleasures.

II. THE APPARENT INADEQUACY OF THE DIVINE PROVISION. Well may the disciples, not yet enlightened as to their Master's purpose, regard "five loaves and two fishes" as hopelessly inadequate to the occasion. So to human judgment they seemed. Not less strikingly disproportioned must the Divine provision for man's higher necessities have seemed to those who first regarded it. What was it? It was, in the language of our Lord recorded a few verses on in this chapter (ver. 22), "the Son of man suffering many things, being rejected.., and slain, and being raised the third day." A crucified and restored Messiah was to be offered as the Bread of life to a hungering world! Would this satisfy the needs of all mankind - of Jew and Gentile, of barbarian and cultured, of bond and free, of man and woman? Could One that seemed to fail, whose cause was all but extinguished in obloquy and desertion, be the Redeemer of mankind? It was unlikely in the last degree; speaking after the manner of men, it was impossible! And the machinery, too, the instrumentality by which this strange provision was to be conveyed to all human souls everywhere and through all generations, was that not equally inadequate? A few "unlearned and ignorant men," a few earnest and true but obscure and uninfluential women, - could they establish and perpetuate this new system? could they pass on these scanty provisions to the waiting and perishing multitude? How hopeless! how impossible! Yet see -

III. ITS PROVED SUFFICIENCY. As those five loaves and two fishes, under the multiplying hand of Christ, proved to be far more than enough for the thousands who partook of them, so is the provision in the gospel of Christ for the needs of man found to be all-sufficient. In a once-crucified and now exalted Saviour we have One in whom is found:

1. Pardon for every sin and for every repentant sinner.

2. Admission, instant and full, to the presence and favour of God.

3. A source of purity of heart, and excellency, and even nobility, of life.

4. Comfort in all the sorrows and privations of our earthly course.

5. Peace and hope in death.

6. A glorious immortality.

Well does this great Benefactor say, "I am come that ye might have life, and, have it more abundantly. The provision is more than equal to the necessity; there is a marvellous overflow of truth and grace. - C.

I. All the people of God are stewards of the household of faith, and to God must they render an account.

II. We are to adopt all lawful means by which to escape impending danger. When our Lord was exposed to danger from Herod, though possessed of all power, he adopted human means to escape that danger. We must not allow any fear of encountering perils to deter us from duty.

III. We ought to esteem no sacrifice too great to be made for Christ and His gospel. The people referred to in the text did not think it too much to leave their comfortable homes; but, forsaking all, went into the desert to listen to Him who spake as never man spake. If called to hazard all, and even our life, for the gospel, let us commit ourselves to God.

IV. Our Lord welcomes all who come to Him by faith. When the people came to Him from the villages round about, He refused none, but healed all who had need.

V. Wherever true Christianity exists in the heart, it will manifest its presence by a spirit of benevolence. The disciples saw the night coming on, and wished the multitude to be dismissed, that they might retire to the comforts they needed. Christianity rejoices not only in our own salvation, but also in that of others.

VI. When human aid fails, Divine power is made manifest. VII. We should so receive and enjoy the blessings of heaven as to glorify God. When our Lord received the food, He returned thanks for it, and pronounced a blessing upon it.

VIII. When the mind reposes by faith on the Saviour, there will be ample supplies of grace and favour. Christ never said to the seed of Jacob, "Seek ye My face in vain." Conclusion: In all situations of danger let the people put their trust in Jehovah, remembering that He who is for them is much greater than all who can be against them.

(J. Henderson.)

1. We learn from this miracle that it is our duty to do what we can to supply the bodily wants of others.

2. We here learn that those who follow Christ may trust to Him for the necessaries of life.

3. We are here reminded of the duty of what is commonly called "saying grace" at meals This was our Lord's practice, and it is a duty often enjoined in Scripture.

4. From the particular direction our Lord here gave as to the fragments, we draw the general rule that nothing should be lost, or wasted. To waste our substance is a sinful abuse of God's gifts. It is one thing to be generous and hospitable; it is quite another to be thoughtless, extravagant, and wasteful. Such wasting is not only offensive to God, but unjust and unkind to our fellow creatures.

(J. Foote, M. A.)

The vast hunger of the world is a vast responsibility upon the Church and a vast blessing. Christians must supply bread, or the people will perish. The necessity drives them to Christ, compels the bringing forth of their talents and resources, and works enlargement in volume and value.

I. Christ deals with us on principles of a wise economy, builds his supernatural work on our natural resources, and makes a little do the work of abundance.

II. Christ always makes that which we have and bring to Him for His blessing adequate for the needs of the hour. He takes us into partnership with Himself both in His work and its rewards.

III. Weakness made strong in effort for Him.

(Anon.)

The Lord helps our souls as He helps our bodies, through the aid of ordained means. and sometimes He may cause these means to fall short, and then may supply them as suddenly and abundantly as He multiplied these loaves and fishes. A person may have but little learning — he may be quite unable to read, and may seem to himself as if he did not well understand what he hears — and yet, if he have the fear of God in his heart, and try to live accordingly, he shall eat and be filled with spiritual meat and drink. One good lesson, one verse, one prayer may be a treasure to him which he shall never lose. He may be a good way from Church, he may have few helps at home; but if he really try to make the most of what little he has, God can and will make a good deal of it — to him. Half a prayer remembered as having been learnt in childhood; an old loose Bible or Testament on a shelf; the remembrance of some good Christian formerly known, his sayings, his tone of voice, his manner of coming in and going out — all these and other such things are as the scanty fare of that multitude, which became abundant under His creative hand.

(John Keble, M. A.)

I. THE PEOPLE'S BODY NEED, AND SOUL NEED.

II. GOD'S PROVISION FOR BODY AND FOR SOUL.

III. GOD'S METHOD OF SUPPLY TO BODY AND TO SOUL. Ordinary. Miraculous. Moral.

(The Weekly Pulpit.)

I. Christ in MIRACULOUS BENEFICENCE. Omnipotence is ever instinct with love.

II. Christ in SOCIAL ORDER. Not a God of confusion.

III. Christ in FRUGAL ARRANGEMENT. Nothing in nature runs to waste.

IV. Christ in the PATRONAGE OF HOSPITALITY. "Give ye them to eat." Help each other. Conclusion: Follow Christ in all this.

(D. Thomas, D. D.)

The disciples had just returned from the mission in which they had been engaged, and " told Him all that they had done." The considerate Master saw that they were exhausted by the fatigue and excitement of their labours. He accordingly seeks to secure them quiet. This they could not have in Capernaum (see Mark 6:31). They take passage privately in a vessel to a desert place near to Bethsaida. In vain did they look here for solitude. They had been observed by the eager multitude, who followed on foot, and were at the landing-place before them. The Lord has compassion on them, and is solicitous for their physical as well as their spiritual well-being. On finding that there are five loaves and two small fishes, He gives the disciples directions for the orderly arrangement of the multitude into companies; and when all were in perfect order He took the loaves and the fishes, and blessed and brake and gave the disciples to set before the multitude. As they passed from hand to hand, the loaves and fishes multiplied so as to become more than sufficient for the great multitude. Every year in the harvest we see this miracle repeated.

1. Learn that order is Christlike, is Divine.

2. That economy is Divine. All the evangelists are careful to record that they gathered up the fragments left. Liberal profusion and true economy always go hand in hand.

3. Learn to relieve the wants of others even when we have but little. It is ours also to feed the hungry. Especially with the bread of life.

(D. Longwill.)

I. THE PROBLEM OF THE DISCIPLES. The desert place, the night, the multitude without food, presented a problem that might well constitute a reason for anxiety to any who were of a sympathetic nature. The circumstances were new and surprising, and were such as to test the weakness, or bring out the strength, of their confidence in the Master's wisdom and power. We all need to be surprised in life. It is the unexpected that shows us what we are. The disciples were perplexed, and very human they were in their perplexity. For the time they seem to have forgotten several things.

1. That the people had followed their Master and not them, and that they were connected with the people through Him. Had the people followed them there would be nothing to do but to send them away. If the case to-day were between the disciples and the multitude, it would be hopeless.

2. That the Master knew as much, and more, of the multitude than they did.

3. That the Master was moved with compassion towards the people. They had forgotten the most important elements of the problem. They had been looking at the multitude and the night; had been realizing the difficulties very vividly. We, too, look at our multitude, and see the darkness in which they are involved, and tremble as we think of the possible, if not the inevitable issue of what we see. But we do not see the whole when we tremble. God is above the night, and pities all who are in it. God knows, and God pities, and that ought to be enough for our faith, if not for our reason. At length the disciples made their petition, saying, "Send the multitude away." The very fact that He was there to receive their requests ought to have reminded them of some of the many things which they had forgotten. For if they had thought, had not He much more than they?

II. THE SOLUTION OF THE MASTER "Give ye them to eat."

1. The command seemed extravagant, but they knew that it had not been His habit to gather in where He had not scattered abroad. It made them feel how inadequate they were, with the little they had, to obey it. They had only five loaves and two fishes, do as they would, with a multitude to feed. The loaves were, however, just what the people needed. We have all some little which, if wisely used, may be of benefit to our fellows. We have mind, heart, and opportunity.

2. The Master took the five loaves and the two fishes from the disciples, and manifested His great power through that which they gave Him. He brought them into the fellowship of His mystery. He blessed the loaves which they brought. Our first condition of usefulness is to take the little we have to Christ, if we have only the little. That which is blessed by Him is equal to all that life's occasion demands.

3. After the blessing came the breaking, but it does not seem that the loaves appeared to be more than five after they were blessed.

4. Although there is enough and to spare, there is nothing to be wasted.

(J. O. Darien.)

The narrative suggests and illustrates the following important principle: — THAT MEN ARE OFTEN, AND PROPERLY, PUT UNDER OBLIGATION TO DO THAT FOR WHICH THEY HAVE, IN THEMSELVES, NO PRESENT ABILITY. God requires no man to do, without ability to do; but He does not limit His requirements by the measures of previous or inherently contained ability. He has made provision in many ways for the enlargement of our means and powers so as to meet our emergencies. And He does this on a large scale, and by system — does it in the natural life, and also in the works and experiences of the life of faith.

1. To begin at the very lowest point, it is the nature of human strength and fortitude bodily to have an elastic measure, and to be so let forth or extended as to meet the exigencies that arise. Muscular strength and endurance are often suddenly created or supplied by some great emergency for which they are wanted.

2. So, also, it is in the nature of courage to increase in the midst of perils and because of them, and courage is the strength of the heart.

3. Intellectual force, too, has the same elastic quality, and measures itself, in the same way, by the exigencies we are called to meet. Task it, and for that very reason it grows efficient. It discovers its own force by the exertion of force. All great commanders, statesmen, lawgivers, scholars, preachers, have found the powers unfolded in their calling, and by their calling, which were necessary for it.

4. The same thing is true, and quite as remarkably, of what we call moral power. Not seldom is it a fact that the very difficulty and grandeur of a design, which some heroic soul has undertaken to execute, exalts him at once to such a pre-eminence of moral power that mankind are exalted with him, and inspired with energy and confidence by the contemplation of his magnificent spirit. The great and successful men of history are commonly made by the great occasions they fill. As with David, so with Nehemiah, Paul, Luther. A Socrates, a Tully, a Cromwell, a Washington, all the great master-spirits, the founders and law-givers of empires and defenders of the rights of man, are made by the same law.

5. How childish, then, is it in religion, to imagine that we are called to do nothing save what we have ability to do beforehand; ability in ourselves to do. We have, in fact, no such ability at all, no ability that is inherent, as respects anything laid upon us to do. Our ability is what we can have, and then our duty is graduated by what we can have. This is the Christian doctrine everywhere.

6. This doctrine opposed to two opposite errors:(1) That of those who think the demand of the religious life so limited and trivial as to require but little care and small sacrifice; and(2) that of those who look upon them as being so many and so great, that they are discouraged under them.

(H. Bushnell, D. D.)

1. The multitude in a desert place was representative to the Saviour's mind of vaster multitudes all over the earth.

2. The bread He supplied for men's bodies was suggestive of the bread He was to supply for their souls.

3. The position of the disciples, then, is the position of the disciples still — we stand between the Lord of life and the famishing multitudes. We may still hear the words ringing in our ears, "Give ye them to eat."

I. IT IS A COMMAND ON BEHALF OF THE FAMISHING MULTITUDES.

1. They have not the knowledge of God.

2. They have not the knowledge of the meaning of life.

3. They have not the knowledge of the gospel.

II. IT IS A COMMAND FROM THE LORD OF LIFE.

1. He has compassion on the multitudes.

2. He has provided bread for the multitudes.

3. It is His prerogative to command to give to the multitudes,

III. IT IS A COMMAND TO DISCIPLES AS STANDING BETWEEN THE LORD OF LIFE AND THE FAMISHING MULTITUDES.

1. We are to sympathize with the multitudes.

2. We are to be the medium of communication between Christ and the multitudes in the distribution of bread.

3. We are to distribute to the multitudes in hope.The day is coming when the Church, turning to its Lord, shall say, "All the famishing multitudes are now fed." And after its task has been accomplished it will feel so strong in the means of extension, that there will be, as it were, twelve baskets over, out of which many more might have been fed.

(R. Finlayson, B. A.)

During the retreat of Alfred the Great, at Athelney, in Somersetshire, after the defeat of his forces by the Danes, the following circumstance happened, which, while it convinces us of the extremities to which that great man was reduced, will give us a striking proof of his pious, benevolent disposition. A beggar came to his little castle there and requested alms, when his queen informed him "that they had only one small loaf remaining, which was insufficient for themselves and their friends, who were gone in quest of food, though with little hopes of success." The king replied, "Give the poor Christian one halt of the loaf. He that could feed five thousand men with five loaves and two fishes can certainly make that half loaf suffice for more than our necessity." Accordingly, the poor man was relieved, and this noble act of charity was soon recompensed by a providential store of fresh provisions, with which his people returned.

(W. Buck.)

— A carpet from the San Francisco Mint was burned the other day, and yielded £505 worth of gold dust, which had fallen in imperceptible particles during five years' use. In life take care of the minute things. These particles of gold seemed little indeed as they floated away, but they made a grand total. So it will be in life if we improve every moment of time, every scrap of knowledge, every, degree of influence, every opportunity of being good, getting good, doing good. A wise economy of the grains of gold brings out massive talents some day. Take care and value apparently mean things. The carpet on which men walked in the Mint was sown with gold, although they knew it not. All our common things, tasks, duties, are full of the dust of gold. That on which men trample would yield crowns for their head if they only knew it and walked wisely. Make the best of a life of trifles, and we shall one day be astonished at the splendid result. God will not let our good doings perish, Small as they may be. He will gather up the fragments to our eternal enrichment. The body will dissolve in the crucible of the grave, the earth be burned up as the carpet was, but the fine gold of true human life shall be gathered up in an eternal weight of glory.

(Christian Journal.)

Without meaning to say that any precise form, or length, or numeration of particulars, is necessary, the following hints may be given as of general application. A grace is a prayer before, or after meat, which circumstances require to be short, but which ought always to be solemn and earnest, never formal and careless. It most expressly requires an acknowledgment of God as the Author of our mercies, and a petition for His blessing along with them: and, as presented by Christians, it ought, in some way, to refer to the gospel, and spiritual things, and be concluded in the name of Christ. At a solitary meal, the duty must by no means be neglected; and then one's own private feelings may be more particularly consulted as to the matter. At a social meal, time and circumstances, in what is indifferent, may be, and ought to be, considered; but all present ought to hear what is said, and join heartily in it, else it is no grace, no act of blessing and thanksgiving of theirs. Children ought to be early instructed in the nature of this duty, and taught and accustomed reverentially to discharge it. Nor ought it ever afterwards to be discontinued. The due observance of this pious custom adorns the best furnished table, and ennobles and sweetens the plainest fare. Let no man, who should be expected to discharge this honourable service before others, whether he be minister, or landlord, or other person residing, or taking a lead for the time, be afraid or ashamed so to do.

(J. Foote, M. A.)

From the earliest time our Lord's act has been taken as a model, and the Jewish custom, being reconfirmed by our Lord's example, has passed into the practice of Christian people. Examples remain of the early graces, as used both in the Eastern and Western Churches. The "postolical Constitutions" furnish the following as a prayer at a mid-day meal: "Blessed art Thou, O Lord, who feedest me from my youth up, who givest food to all flesh. Fill our hearts with joy and gladness; that, always having a sufficiency, we may abound unto every good work, in Christ Jesus our Lord, through whom be glory and honour and power unto Thee, world without end, Amen." This prayer, slightly varied, is also given to be said after meals in a treatise improbably ascribed to St. .

(Biblical things not generally known.)

1. Rationalizing tendency to explain away miracles on natural grounds wrong, but like many wrong things, a perversion of that which is right. It is a right and a reverent thing not to suppose a miracle where natural explanation sufficient. Peculiarity of New Testament miracles, which distinguishes them from absurd stories of apocryphal Gospels, that they all have a worthy purpose, and a purpose which could only be attained by the putting forth a supernatural power. But not everything, even in a miracle, is miraculous, for —

2. Christ multiplied the loaves miraculously, but He distributed the provision thus made by natural means, human instrumentality. Necessity for miracle ceased with rendering supply sufficient.

3. We have in this an illustration of the method of God's working. God does not need human co-operation to enable Him to carry out His purposes. But He chooses that, while the power which makes the provision is of necessity Divine, the instruments of its distribution shall be human. Reason to be found in constitution of human nature and in blessedness of results. Good for recipient that he shall receive from brother-man. More blessed still for distributor.

4. Each disciple would feel it an unspeakable privilege to be made a dispenser of Christ's beneficence. Can you imagine one holding back? How is it now, with us?

5. The personal responsibility involved in this law of human instrumentality. Suppose one of the disciples had begun to argue with himself that it was folly to give away what they might need for themselves, and had hidden away a loaf in the folds of his robe, may we not imagine that in that case the reverse of the miracle would have been enacted? "What I gave I kept," etc.

(J. R. Bailey.)

"kept giving"; the tense shows the manner in which the increase of bread took place.

(A. Cart, M. A.)

Elias, Elijah, Herod, James, Jesus, John, PeterBethsaida, Galilee, Jerusalem, Road to JerusalemBlessed, Blessing, Brake, Bread, Broke, Broken, Cakes, Crowd, Disciples, Distribute, Fish, Fishes, Giving, Heaven, Kept, Loaves, Multitude, Portions, Sky, Taking, Thanks1. 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 9:16

     2360   Christ, prayers of
     8352   thankfulness
     8676   thanksgiving

Luke 9:10-17

     4418   bread

Luke 9:12-17

     1330   God, the provider

Luke 9:13-16

     1652   numbers, 3-5

Luke 9:13-17

     4418   bread

Luke 9:14-17

     4642   fish

Luke 9:16-17

     2351   Christ, miracles
     5341   hunger

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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