Then in Luke's Gospel (vi. 40) it is employed to illustrate the principle that the scholar cannot expect to be wiser than his master; that a blind teacher will have blind pupils, and that they will both fall into the ditch. Of course, the scholar may get beyond his master, but then he will get up and go away from the school, and will not be his scholar any longer. As long as he is a scholar, the best that can happen to him, and that will not often happen, is to be on the level of his teacher. Then in another place in John's Gospel (xiii. 16) the saying is employed in reference to a different subject, viz. to teach the meaning of the pathetic, symbolical foot-washing, and to enforce the exhortation to imitate Jesus Christ, as generally in conduct, so specially in His wondrous humility. 'The servant is not greater than his lord.' 'I have left you an example that ye should do as I have done to you.' So if we put these three instances together we get a threefold illustration of the relation between the disciple and the teacher, in respect to wisdom, conduct, and reception by the world. And these three, with their bearing on the relation between Christians and Jesus Christ, open out large fields of duty and of privilege. The very centre of Christianity is discipleship, and the very highest hope, as well as the most imperative command which the Gospel brings to men is, 'Be like Him whom you profess to have taken as your Master. Be like Him here, and you shall be like Him hereafter.' I. Likeness to the teacher in wisdom is the disciple's perfection. 'If the blind lead the blind both shall fall into the ditch.' 'The disciple is not greater than his master.' 'It is enough for the disciple that he be as his master.' If that be a true principle, that the best that can happen to the scholar is to tread in his teacher's footsteps, to see with his eyes, to absorb his wisdom, to learn his truth, we may apply it in two opposite directions. First, it teaches us the limitations, and the misery, and the folly of taking men for our masters; and then, on the other hand, it teaches us the large hope, the blessing, freedom, and joy of having Christ for our Master. Now, first, look at the principle as bearing upon the relation of disciple and human teacher. All such teachers have their limitations. Each man has his little circle of favourite ideas that he is perpetually reiterating. In fact, it seems as if one truth was about as much as one teacher could manage, and as if, whensoever God had any great truth to give to the world, He had to take one man and make him its sole apostle. So that teachers become mere fragments, and to listen to them is to dwarf and narrow oneself.