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.

The Jews were accustomed, on their return from heathen countries to the Holy Land, to shake off the dust from their feet at the frontier. This act signified a breaking away from all joint participation in the life of the idolatrous world. The Apostles were to act in the same way with reference to any Jewish cities which might reject in their person the Kingdom of God. The rejection of the gospel is not the rejection of a mere theory on which men may innocently entertain different opinions. It is the rejection of a message which, if faithfully received, reveals God, and subdues us to Him, and transforms us into His likeness. It is the refusal of the only remedy for moral evil which God has given to man. And notice that this remedy, being offered to us by men sent by God, may be rejected in rejecting their message or their preaching. The faults or idiosyncrasies of the preached are taken no account of by the Lord. It is one with what He says elsewhere, "He that heareth you, heareth Me, and he that despiseth you, despiseth Me, and he that dispiseth Me, despiseth Him that sent Me."

(M. F. Sadler, M. A.)

What can seem of less consequence, or more worthless, than a pinch of dust? You have but to open your fingers and the wind blows it away in a moment and you see it no more. Yet if but one small grain of dust is blown into your eye it will give you a great deal of trouble. One of the terrible plagues of Egypt sprang from a handful of dust, which God commanded Moses to fling into the air. Every little grain scattered into millions and millions of invisible poison-atoms floating through the air; and wherever they settled, on man or beast, dreadful boils and ulcers broke out. In the great deserts of Arabia and Africa the stormy wind sometimes brings such clouds of sand-dust, hot and stifling, that they hide the sun, and make the day as dark as night. The travellers have to lie flat on their faces, and the horses and camels to bend their noses down close to the ground, or they would be suffocated. Sometimes whole caravans have thus perished; and even a great army was once destroyed and buried in these terrible clouds of hot dust. In Egypt, temples and cities have been buried under hills of sand, made up of tiny grains, which the wind has kept sweeping up from the desert for hundreds of years. Very great things, you see, may come from very small things — even from dust.

(E. R. Conder, D. D.)

Once, in a certain part of Germany, a box of treasure that was being sent by railway was found at the end of the journey to have been opened and emptied of the treasure, and filled with stones and rubbish. The question was who was the robber? Some sand was found sticking to the box, and a clever mineralogist having looked at the grains of sand through his microscope, said that there was only one station on the railway where there was that kind of sand. Then they knew that the box must have been taken out at that station; and so they found out who was the robber. The dust under his feet, where he had set down the box to open it, was a witness against him. Suppose when people take off their shoes or boots when they come home, every grain of dust could have a tiny tongue and tell where it came from! What different stories they would have to tell! "We," say one little pair of shoes, "are all covered with sand from the sea-shore, where we have been running about all day," "We," say a strong, clumsy pair of boots, "have been all day following the plough." "And we have brought sand from the floor of country cottages"; "and we, dust from the unswept floors of poor garrets"; "and we, mud from many a lane and court and alley." Well-used shoes these; that are busy day after day, carrying comfort to the poor, and the sick, and the sorrowful. And here are a pair of elegant high-heeled boots with hardly a speck on them, for they have done nothing but step from the carpet to the carriage, and from the carriage to the carpet: I am afraid they have no story worth telling. And here are the village postman's shoes, stained with mud of all colours, and thick with dust from twenty miles of road and footpath, park sward and farmyard, as he trudged his daily round. Here is a solitary shoe, for its poor old owner has but one leg, and a wooden stump for the other; and it is laden with the dust of the crossing he has been sweeping, for a few pence, all day long. Some people, I am afraid, would rub and wipe their shoes for a long time, as hard as they could, if they thought the dust under their feet would tell tales of where they have been. At every step you take, you bring something away with you and leave something behind.

(E. R. Conder, D. D.)

If a herald were sent to a besieged city with the tidings that no terms of capitulation would be offered, but that every rebel without exception should be put to death, methinks he would go with lingering footsteps, halting by the way to let out his heavy heart in sobs and groans; but if instead thereof, he were commissioned to go to the gates with the white flag to proclaim a free pardon, a general act of amnesty and oblivion, surely he would run as though he had wings to his heels, with a joyful alacrity, to tell to his fellow-citizens the good pleasure of their merciful king. Heralds of salvation, ye carry the most joyful of all messages to the sons of men l When the angels were commissioned for once to become preachers of the gospel, and it was but for once, they made the welkin ring at midnight with their choral songs, "Glory to God in the highest, and on earth peace, good-will toward men." They did not moan out a dolorous dirge as of those proclaiming death, but the glad tidings of great joy were set to music, and announced with holy mirth and celestial song. "Peace on earth; glory to God in the highest" is the joy-note of the gospel — and in such a key should it ever be proclaimed. We find the most eminent of God's servants frequently magnifying their office as preachers of the gospel. Whitfield was wont to call his pulpit his throne; and when he stood upon some rising knoll to preach to the thousands gathered in the open air, he was more happy than if he had assumed the imperial purple, for he ruled the hearts of men more gloriously than cloth a king.

(C. H. Spurgeon.)

Elias, Elijah, Herod, James, Jesus, John, PeterBethsaida, Galilee, Jerusalem, Road to JerusalemDepart, Dust, Forth, Leave, Protest, Receive, Refuse, Shake, Testimony, Town, Welcome, Wherever, Witness1. 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 9:5

     1670   symbols
     4050   dust
     5048   opportunities, and salvation
     5151   feet
     5865   gestures
     8330   receptiveness
     8446   hospitality, duty of

Luke 9:1-5

     5357   journey

Luke 9:1-6

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

Luke 9:4-5

     5339   home

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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