In introduction, note that the passage in St. Luke has by some been regarded, on account of its very different place and apparent connection, as not the parallel of the present passage. On the other hand, it can scarcely be a mere duplicate or even a replica. Under any circumstances, if not the parallel, it certainly is a parallel, and the very equivalent, when allowance is made for the addition supplied by St. Luke. In fact, the absence of the third position from St. Matthew's account may possibly find explanation (explanation confessedly somewhat asked for) for any who hold, with some of the best of critics, that we may not improbably have here, in the three persons described, the anonymous biographies in so far as this incident goes of Judas Iscariot, St. Thomas, and St. Matthew himself. Notice -

I. JESUS CHRIST THE TYPE OF DISCRIMINATING FIDELITY; NOT DISGUISING, NOT FLATTERING, THE CHARACTER OF HIS OWN SERVICE, If any one, whether more or less savouring of the things that be of Judas Iscariot, seeks to enter the service of Christ and the kingdom of heaven, he shall not do so untaught as to the service, unwarned as to the conditions of it; he is plainly, faithfully, and most impressively told of these. Remark on the perfection for effectiveness of the warning here given, in its naturalness and simplicity (ver. 20), and of the touching, exquisite pathos of the last of the three clauses. Remark also on the inevitable dangers of times of apparent prosperity and popular impression, as well those that flourish in dispositions of the sanguine and enthusiastic type. Discriminate between the man who offers himself, as "moved by the Holy Ghost," and the way in which he offers himself, and the boastful volunteer, whether of the nature here Portrayed, or of that of the misguided zeal of Peter.

II. JESUS CHRIST THE TYPE OF CLEAREST VISION IN THE MATTER OF THE RELATIVE WORTH OF THE HEAVENLY CALL, AND ANY AND EVERY EARTHLY CALL; THE HEAVENLY RELATIONSHIP, AND ANY AND EVERY EARTHLY RELATIONSHIP; AND OF UNBROKEN SINGLENESS OF DEVOTION, AND LOYALTY INCORRUPT TO THE HIGHER. Remark here OH the expression (ver. 21), "another of his disciples," as finding its explanation from St. Luke (Luke 9:59), where we learn that Jesus had just called him, and that he was therefore his disciple. Illustrate from other clear deliverances of Jesus Christ that there is not to be imagined here for a moment any depreciation of the sacredness and the worth of human affections, but rather exaltation of the Divine affection (which must be ever the one determinating and turning-point of human character and hope and eternal outlook). Show how, in this instance, all this was yet more illuminated by the grace and kindness and inspiriting nature of the further commission, "But go thou and preach the kingdom of God."

III. JESUS CHRIST THE TYPE OF THE UN-LOOKING BACK, THE UN-MISGIVING, THE UN-TURNING, AND THE "WITHOUT-REPENTANCE" WHEN HIGH DUTY, WHEN THE MORE THAN HEROIC HEIGHTS OF PRESENT SELF-SACRIFICE, WHEN HOLY EFFORT AND HEAVEN, ARE THE GOAL IN FRONT. Dwell lovingly on the undoubted dependence (equally extraordinary and glorious in its essential nature) of true Christian work, on an exact, a clear, a steadfast eye, and a heart thereupon perfect to follow its outlook. How much so-called Christian work withers like untimely birth itself by reason of carelessness, mixed motive, and lack of supremely dominating affection! - B.

We have here, in connection, the story of three inquirers who came in turn to Christ.

I. THE PROVIDENTIAL CONDITIONS OF THE NEW LIFE ARE ABSOLUTELY EXCLUSIVE (vers. 57, 58). The bold proffers of this scribe were met by the pathetic announcement of what their acceptance involved afterwards.

1. Our Lord's earthly career was hard and lonely.

2. Christ's followers were forewarned that they must fare entirely with Him (Matthew 10:24; John 5:18, 19).

3. Henceforth, therefore, believers were to consider themselves shut up to the lot they had accepted. We have a right to expect all solaces, defences, and sustenances in Christ; but we must rely upon Him for them. Honours and human praises, emoluments and ease, are excluded.

II. THE SPIRITUAL RELATIONSHIPS OF THE NEW LIFE ARE ABSOLUTELY EXCLUSIVE (vers. 59, 60). We are told in Matthew's Gospel that this man was already instructed to some extent; he was one of Jesus' "disciples." The duty was accepted; only a mere human wish was interposed.

1. The Bible employs the tenderest names for its illustrations of relationship between believers and God. "Thy Maker is thy husband."

2. The purpose of this use of terms seems to be to show that all lower relationships are overridden by the higher.

3. Our Saviour Himself set the fine example of this surrender. More affectionate or devoted child there never lived; but He began to draw aside from all home entanglements as He reached the conscious nearness of His public work.

III. THE PERSONAL EXPERIENCES OF THE NEW LIFE ARE ABSOLUTELY EXCLUSIVE (vers. 61, 62). We cannot help imagining there must have been some deft allusion here to Elisha's history in this reply of our Lord (1 Kings 19:20). Elisha desired the same privilege, not as an excuse for delay, but only as a tender duty of respect to those who loved him at home. He was actually at the plough when he was called by the casting of Elijah's mantle upon his shoulders.

1. Gospel experience is generous. It supplies room for all; but those who reject the offer must be left behind.

2. Gospel experience is indivisible. Philosophically speaking, it is impossible for any man to love two things supremely: "No man can serve two masters; ye cannot serve God and Mammon." That old familiar call, "My son, give Me thine heart," means the whole heart. "A double-minded man is unstable in all his ways" (1 Chronicles 12:33; Psalm 12:2).

3. Gospel experience is uncompromising. All attempts to combine religion with worldliness are injurious (2 Kings 5:18). Naaman asks the privilege of going into the house of Rimmon with a show of devotion so as to keep his place at court.

4. Gospel experience is immortal. "The world passeth away, and the lust thereof; but he that doeth the will of God abideth for ever." This part of our nature is what projects itself forward beyond the confines of time.

(C. S. Robinson, D. D.)

I. FOLLOWING JESUS AS SEEN IN HIS CHARACTER FOR OBEDIENCE.

1. His obedience was prompt.

2. His obedience was characterized by inflexibility of purpose.

3. His obedience was characterized by perfect self-abnegation.

II. FOLLOWING JESUS AS ILLUSTRATED IN THE SPIRIT HE MANIFESTED (vers. 52-56).

III. FOLLOWING JESUS AS ILLUSTRATED IN WHAT HE REQUIRES OF HIS DISCIPLES.

1. He requires that spirit of holy heroism which will cheerfully endure all hardship and opposition for His sake.

2. He requires implicit and prompt obedience.

3. He insists upon the absolute supremacy of His will.

(D. C. Hughes, M. A.)

Self-examination is wise and well when we try ourselves by tests divinely appointed, and not by ideals of moods and feelings which we conjure up ourselves. Scripture is fertile in tests for self-examination of the right sort. Three kinds of spurious disciples. See whether you are like either of them.

I. THE DISCIPLE UNREADY FOR SELF-DENIAL. The merely impulsive follower must learn that to be ranged in the company of real disciples means glad share in the Lord's woe as well as weal. Do we follow our Lord out of such definite and principled yielding of ourselves to Him that we will go where He leads?

II. THE DISCIPLE ENTANGLED. Christ can accept no second place. He must reign. His kingdom involves our entire and self-consecrating submission. Have we made obedience to Jesus the structural principle of our lives?

III. THE DISCIPLE IRRESOLUTE. Not ready definitely and at once to set out on the Christian march: there are other things, farewells, &c., which must be first attended to. The emphasis is on that word "first." Perhaps, when these things which ought to be second have been first done, the man may follow. Plainly, he is doubtfully balancing. He is at cross-purposes, has not organized his life under one masterful principle.

(W. Hoyt, D. D.)

We may dismiss the old conceit that sought to identify these three persons with three apostles, Judas, Thomas, Matthew. It is hardly credible that these apostles, already named as apostles in this Gospel, would be now introduced here as "a certain man," "another," "another." They would have been mentioned by name, surely, if they had been meant in person. "A certain scribe," "another of His disciples," "another"; this is all recorded of them in the Gospels — not enough to identify the individuals, but sufficient to accentuate the cases. One of them, the last of the three, seems to have been shaping for discipleship for some time, and was now making full prefer of it. These men differed apparently in their dispositions. The first seems bold and impulsive, as his loud avowal would show — "I will follow Thee whithersoever Thou goest." The second looks modest and thoughtful, as the piety he expresses toward his father would indicate — "Lord, I will follow Thee, but suffer me first to go and bury my father." The third appears cautious and calculating; so we infer from his desire to smooth things first with his relations — "Lord, I will follow Thee; but suffer me first to go bid them farewell that are at home at my house." Again: These persons differed very evidently, in their gospel ideas. They all recognized the Messianic mission of Jesus, but diverged in their thought of its character and aim. The first regarded Him as the Christ certainly, but, like many more, imagined that it was a temporal kingdom, with temporal attendings, that he was aiming at, and that it would be well to be with Him in this aim of His, the direct way to the things of this life; hence his gushing proffer, "I will follow Thee whithersoever Thou goest." The second also regarded Him as the Christ, but perceived His aim to be rather a reign of "spirit and truth" than of might, and, spiritualized as he was, and waiting with the few for "the consolation of Israel," he would assuredly follow this Son of David when his dying father should be buried and the way all clear; hence also his sincere but delaying request, "Lord, I will follow Thee; but suffer me first to go and bury my father." The third, like the others, regarded Jesus as the Messiah, and with the second perceived the spirituality of His aim, and felt drawn into sympathy with Him in His spiritual gospel, a follower in heart of His blessed Person. But the flesh shrank where the spirit was willing in him; he would rather not break with his family if he could but go and settle matters with them so as to stand well in their eyes while yet he followed Jesus; hence also his true but somewhat trimming proffer, "Lord, I will follow Thee; but let me first go bid them farewell that are at home at my house." Farther: These men differed, as may be gathered from their sentiments, in the risks they ran of coming short in discipleship — the chief point in the narrative. The first was, without doubt, on his way to serious disappointment; the second was, without perceiving it, asking for a dangerous delay; and the third was, though not very conscious of it, attempting a compromise that would surely prove disastrous.

(J. Chalmers, M. A.)

We are further informed by Matthew 8:19, that this man was a scribe, consequently a man of education, and of considerable respectability and social importance.

1. His avowal of attachment was unsolicited. To most men this would probably have increased the value of his decision. This spontaneous offer must be the dictate of a sincere and honest heart. But lie who knows what is in man penetrated all the disguises and subtle reserves within, and discerned the real bias, the ulterior motives, and mean and mercenary views of this adventurer. There was no conscious need of the Saviour in him; no previous work of the word of Christ upon his heart. The true disciples of Christ are attached to Him by obligations of everlasting gratitude: they have been recipients from Him of the greatest blessings God can bestow and man receive. But this man makes no profession of love.

2. Yet his profession was extensive — "Lord, I will follow Thee whithersoever Thou goest." He seems to anticipate some inconvenience, to be prepared for some self-denial, to look at the probability of danger, and to form some estimate of the cost involved. But then it was his own estimate, and altogether erroneous. It was well for him that he was not exposed to the fury of that boisterous night. That very first lesson would have shown that the scribe was ignorant of the principles of the doctrine of Christ.

3. Yet his plans were all laid; he did not solicit any delay. He was ready to step into the boat, to go anywhere — as he thought, and to do anything, when the Saviour put before him the picture of His own abject condition — "Foxes have holes," &c. Disappointed and vexed that his overtures of service should not be immediately and respectfully accepted, chagrined that he should have stooped to one whose circumstances were so indigent, all the bright prospects that he had cherished in the mind's eye are dispelled, and he retires, teaching us that those who indulge carnal views of a Christian life have "neither part nor lot in the matter." What an opportunity he for ever lost of entertaining the King of kings! "Not where to lay Thy head! My house is Thine; eat at my table; sleep on my bed." And if the gracious Saviour had declined the invitation, He would have accepted the heart from which it came. In some direction or other this miserable scribe was related to the large family of By-ends, who think "to make a gain of godliness"; for it is certain that the Friend of Sinners never did, and never will, reject the approaches of one humble, genuine candidate for His favour.

(W. G. Lewis.)

this world: —

1. The time. In Matthew 8:19, it is when Christ had a mind to retire, and had declared His purpose to go into the desert; in Luke, when He steadfastly set His face to go to Jerusalem. Both may agree; the one more immediately, the other more remotely; first to the desert, then to Jerusalem.

2. Here is a resolution professed: "Lord, I will follow Thee whithersoever Thou goest." Where take notice —(1) Of the ready forwardness of the scribe. He was not called by Christ, but offered himself of his own accord.(2) Observe the largeness of the offer, and unboundedness of it, "whithersoever"; as indeed it is our duty to follow Christ through thick and thin.

3. Christ's answer and reply: "And Jesus said unto him, Foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head." By the tenor of Christ's answer, you may know what ails him, and on what foot he limped; for this is spoken either by way of preparation to enable him to keep his resolution, or rather by way of probation, to try the truth and strength of it; whether it were sincere and sound; yea or nay: us the young man was tried (Mark 10:21). So here, we hear no more of this scribe; our Lord knew how to discover hypocrites. Two things were defective in this resolution.(1) It was sudden and rash, not weighing the difficulties. They that rashly leap into a profession, usually fall back at the first trial. Therefore we must sit down and count the charges (Luke 14:28).(2) There was a carnal aim in it. He minded his own profit and honour; therefore Christ in effect telleth him, "You had best consider what you do, for following of Me will be far from advancing any temporal interest of yours." "He did not discourage a willing follower, but discover a worldly hypocrite," saith Chrysologus. The doctrine we learn from hence is this: —They that will sincerely follow Christ, must not look for any great matters in the world, but rather prepare themselves to run all hazards with Him. This is evident —

1. From Christ's own example; and the same mind should be in all His followers: "They are not of the world, even as I am not of the world" (John 17:16). Our estranging of our hearts from the world is an evidence of our conformity to Christ. Christ passed through the world to sanctify it as a place of service; but His constant residence was not here, to fix it as a place of rest; and all that are Christ's are alike affected. We pass through as strangers, but are not at home as inhabitants or dwellers; and if we have little of the world's favour, it is enough if any degree of service for God.

2. From the nature of His kingdom. His kingdom is not of this world (John 18:3, 6). It is not a kingdom of pomp, but a kingdom of patience. Here we suffer with Christ, hereafter we reign with Him. The comforts are not earthly, or the good things of this world, but heavenly — the good things of the world to come. This was the scribe's mistake.

3. From the spirit of Christ. His spirit is given us to draw us off from this world to that which is to come (1 Corinthians 2:12).

Use 1. Is information.(1) With what thoughts we should take up the stricter profession of Christianity — namely, with expectations of the cross. Christ will try us, and the world will hate us; therefore let us not flatter ourselves with an easy passage to heaven.(2) It informeth us what fools they are that take up religion upon a carnal design of ease and plenty, and will follow Christ to grow rich in the world.(3) It informs us what an unlikely design they have in hand who would bring the world and Christ fairly to agree, or reconcile their worldly advantages and the profession of the gospel. And when they cannot frame the world and their conveniences to the gospel, do fashion the gospel to the world, and the carnal courses of it.

Use 2. Is instruction. When you come to enter into covenant with Christ, consider —(1) Christ knoweth what motives do induce you: "He needeth not that any should testify of man, for He knoweth what is in man" (John 2:25).(2) If the heart be false in making the covenant, it will never hold good. An error in the first concoction will never be mended in the second (Deuteronomy 5:29).(3) That Christ cannot but take it ill that we are so delicate and tender Of our interests, and so impatient under the cross, when He endured so willingly such great things for our sakes.(4) If you be not dead to the things of the world, you are not acquainted with the virtue and power of Christ's cross, and have not a true sense of Christianity, cannot glory in it as the most excellent profession in the world (Galatians 6:14).(5) We are gainers by Christ if we part with all the world for His sake (Mark 10:29, 30); therefore no loss should seem too great in obeying His will. Certainly a man cannot be a loser by God.(6) All worldly things were confiscated by the Fall, and we can have no spiritual right to them till we receive a new grant by Jesus Christ, who is the heir of all things (1 Corinthians 3:23).

(T. Manton, D. D.)

This man was in his proffer animated by the hope of temporal good with Jesus. Far back in his mind was the thought of the restored kingdom of David under this his Messianic Son, and of a name and a place and no small honour therein by His side; and the glowing thought produces the loud but ill-calculating profession, "I will follow Thee whithersoever Thou goest." Could the Lord Jesus receive such mistaken profession as this? Would He allow this man to become His disciple from so spurious a motive, and under so erroneous an expectation? Did not the man need a word of warning to save him from the disappointment he was positively courting, and to set him right as to what he might reckon on in the kingdom he was seeking to enter? Yes, the man needed such a word, and gets it, plain and direct and strong: "Foxes have holes, and birds of the air have nests; but the Son of Man hath not where to lay His head." As if He would say, "You would follow because you expect worldly good with Me. You are mistaken; for worldly good I reject for Myself, and promise not to My followers. Poor and despised and rejected I am among men; and so will My followers be for long time to come. If you receive My Word and abide in it, then shall you be My disciple indeed; and you shall know the Truth and the Truth shall make you free. But, as to other things, count the cost; reproach will be your lot with Me rather than honour; poverty will be your burden with Me instead of wealth; you must suffer with Me if you would reign with Me." In this way did the Lord Jesus strip this man of his worldly notion in seeking to follow Him and throw him back from all worldly consideration on to spiritual conviction if he would be His disciple. And in similar way does He ever seek to check in seekers all worldly motive for following Him — and many there are in every age who need such checking as to their profession of the name of Christ. One man thinks it will advance his worldly prospect if he become a Christian; another thinks it will gain him reputation and a character in life; another thinks it will open to him a wider sphere of acquaintances and friends; and so, without any particular conviction as to their need of Christ as their Saviour, they join themselves to Him people and call themselves by His name. But it is unworthy motive this in every form of it. It is the desire of the multitude of whom He said, "Ye seek Me because ye did eat of the loaves," and He declines now as He declined then to be followed on any such terms. He will have you follow Him for Himself, because of His grace, and not for any worldly advantage, if you are to be with Him in the gospel; and He sends you back into your hearts with the summary check, "The Son of Man hath not where to lay His head," to see if you will take your lot with Him without reserve. He leaves you no choice, friend, but unreserved surrender if you would be His.

(J. Chalmers, M. A.)

There are words here that seem harsh. Stern they may be; harsh they cannot be.

I. THEY ARE DISCRIMINATING, which harsh words never are. No one was more regardful of individual differences than Christ.

II. THEY ARE DISCRIMINATING, SO FAR AS WE CAN SEE, IN THIS WAY: The second case stands on a different footing from the first and third. In two respects.

1. The reply in the second case is more stern and uncompromising; because —

2. There was in this case a distinct call, The first and third were volunteers.

III. IT IS NOT TO BE SUPPOSED, THAT THOSE REJECTED THUS, IF REJECTED, WERE EXCLUDED. All are not chosen for such lonely work. He only gave some to be apostles. There are diversities of gifts. The many are called; the few are chosen. Man is called; men are chosen. Thank God, we all find our level sooner or later.

(P. T. Forsyth, M.A.)

I. From this passage we may naturally consider THE GREAT NUMBER WHO REGARD RELIGION AS SIMPLY A POETIC EMBELLISHMENT, AN AESTHETIC SPECIES OF ETHICS, AN ACCOMPLISHMENT. The New Testament idea of religion is no such thing as this. That idea is that religion is life itself. No man ever got religion; if he ever had any, he lived it. To follow Christ is not a mere polish of things that are substantial, valuable, and needful in this life: it is the reconstruction of the whole man upon a higher pattern.

II. THE IDEA IS CURRENT THAT RELIGION IS A LIMITATION AND RESTRICTION INSTEAD OF AN ENJOYMENT AND AN EXALTATION, that it is, therefore, to be put off as long as it is safe to put it off. You can begin to be a Christian instantly. But you cannot accomplish it instantly. The work is progressive; it is life-long; but when once entered upon heartily it is the sweetest, the noblest, and the best work with which life can concern itself.

III. From the passages read we may LEARN THE WAY IN WHICH MEN ARE ACCUSTOMED, WHEN FROM VARIOUS CONSIDERATIONS THEY ARE MOVED TO A CONSIDERATION OF HIGHER THINGS, TO TREAT THEIR ASPIRATIONS AND THEIR LUMINOUS HOURS. The two or three instances which are grouped together here, represent men that either are moved to follow, or are called to follow, the Christ-life; and the invitation is, in the second case, the same as if it had been an impulse proceeding from the party himself. You will observe, then, from the whole attitude of Christ, and from what we know of His nature, that He saw through the hollow pretences of these men. One wanted to follow Him with the expectation of loaves and fishes, and honours, and prerogatives. Another wanted to follow Him; but he wanted first to go home and bury his father. The inspiration was not strong enough to constitute a spring of action and of life. The guise of filial piety. Christ's reply — spiritualizing it was, "Let men that do not care for the kingdom of God perform the rites of sepulture; as for you, follow Me." And then, in the other case in which the man was willing to follow Christ, he wanted to go back and say "good-bye" to his father and mother, and brothers and sisters, before he went. This was almost frivolous; for the following of Christ could not be a separation from all that was dearest to him in this life. As it was then, so it is now. Mostly these alleged reasons of doubt, of occupation, of pleasure, and of bias are simple excuses. Men do not wish to enlarge their lives. They are content with smallness. Sin has beggared them. They not only are living upon penurious doles on the lower plane of life, but they are content to live so. I say to every one that has been wandering, and is wandering, and yet at times is haunted with longings, "Seek first the kingdom of God and His righteousness, and all other things shall be added unto you": but seek that first; seek it in earnest; seek it at once; seek it with all your heart; make it your life; and then life will be a thousandfold greater, fuller, and richer to you.

(H. W. Beecher.)

After the siege of Rome, in 1849, Garibaldi issued to his followers this appeal: "Soldiers, your efforts against overwhelming odds have been unavailing; I have nothing to offer you but hunger, thirst, hardship, and death; let all who love their country follow me." And hundreds of Italian youths did follow him, because they loved him and because they loved their country; and, therefore, they could endure trial with greater joy than any selfish pleasures could bestow.

(Archdeacon Farrar.)

Richard Fitzralph, Archbishop of Armagh, became celebrated as an opponent of the shameless mendicant orders in the fourteenth century. During one of his visits to London he found the ecclesiastics warmly discussing the subject of the poverty of Jesus; and being asked to preach on the subject, he taught as follows: — "Jesus Christ, during His sojourn upon earth, was always a poor man; but He never practised begging as His own spontaneous choice. He never taught any one to beg. On the contrary, Jesus taught that no man should practise voluntary begging."

(Reformation Anecdotes.)

hardship: — When Felix Neff undertook the pastorate of the High Alps, a neat cottage was built for him at La Chalpe, one of the few pleasant spots in his vast parish. But his anxiety to reach all his scattered people was such, that two or three days in each month was all that he spent there. With a staff in his hand and a wallet on his back, he travelled from this starting-point twelve miles westward, sixty eastward, twenty southward, and thirty northward. While strength lasted, he did not allow himself a single day of repose, and never slept three successive nights in the same bed.

Elias, Elijah, Herod, James, Jesus, John, PeterBethsaida, Galilee, Jerusalem, Road to JerusalemAlong, Follow, Goest, Mayest, Pass, Proceeded, Road, Sir, Someone, Wheresoever, Wherever, Whithersoever1. 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 9:57

     5505   roads
     5848   exaggeration

Luke 9:57-60

     2363   Christ, preaching and teaching
     5877   hesitation
     7621   disciples, calling

Luke 9:57-62

     2377   kingdom of God, entry into
     8116   discipleship, cost
     8120   following Christ
     8206   Christlikeness
     8239   earnestness
     8401   challenges
     8702   agnosticism
     8723   doubt, results of

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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