DURING the past twelve Sabbaths we have been dealing with things 'concerning Jesus of Nazareth, which was a prophet mighty in deed and God and all the people,' as they are set forth in the first five chapters of Mark's gospel. The first lesson was taken up mainly with a description of John the Baptist's ministry in Israel, and his manner of life in general, closing with the account of Christ's baptism, and His being subsequently carried away into the wilderness, to be there tempted of the devil. What took place afterwards may be arranged under the following heads:

I. Preaching and teaching.-We may reckon the chief work of Christ's ministry to have been publishing the word of life to men. We find Him frequently proclaiming the great salvation to the multitudes who flocked together to see and hear Him; and then again we see Him engaged in privately expounding the doctrines of the kingdom to the inner circle of His followers. The first account of the Saviour's preaching, supplied by Mark, is that it took place in Galilee, that division of the Holy Land in which He had been brought up. It consisted of a declaration that the time appointed for Jehovah to visit His people had come, His kingdom being already at hand, and a call to repentance, and faith in the gospel. After this, we read that He went forth on the same glorious errand through all Galilee, preaching in the synagogues, and casting out devils. In the fourth chapter we are furnished with a more full and particular statement of Christ's preaching and teaching, where we have the parable of the sower, accompanied by His private exposition of it, given afterwards to the twelve. In this parable, He sets forth the different results that will attend the publication of the word; and then He delivers certain admonitions about taking heed to the things spoken, and the law of God respecting both the faithful and the negligent. The progress of the heavenly kingdom is further illustrated by the growth of seed in its several stages, while the ultimate greatness of the Lord's work among men is depicted in the parable of the mustard-plant, which from a very small beginning grows into a tree of the field, affording shelter to the fowls of heaven that lodge in its branches.

II. Calling disciples. In this Jesus had at least two ends in view. He desired to instruct men in the things of God, that they might obtain eternal life, and He had to make provision for His work being continued after His removal from the world. He could not remain long on the earth, preaching will have to be done till all have heard the word of salvation, those who have to teach must themselves be taught, and by constant intercourse with Him, His followers were to be fitted to carry on the work of the kingdom among all nations. While He had many disciples, there were twelve men whom He chose for the special and more important calling of apostles, and who were to be wholly given up to the work of the ministry. They were to be His messengers to the people sitting in darkness. The choice of these required great skill. They had to be persons with considerable capacity for receiving and imparting instruction, and for faith in unseen things; of good common sense; hardy, industrious, courageous, and acquainted with plain, homely, every-day life. Men accustomed to the soft raiment, and other enervating adjuncts of kings' houses, would have been of no use here. Jesus selected the right men for the work, and taught them fully in all matters relating to ít.

III. Answering opponents. Several cases are given in these lessons, of Jesus having to defend Himself. In almost every instance His accusers were Pharisees, or persons connected with them. Ignorance, self-interest, prejudice, and the pride of caste, were generally at work on these occasions among the Saviour's enemies. He was too honest and thorough for those hypocrites and bigots. He was accused of blasphemy, because He claimed authority to forgive sin. He was represented as being a lover of low company, because He ate with publicans and sinners. He was charged with being wanting in pisty, because He did not teach His disciples to fast. Because some of His followers plucked ears of corn as they went through the fields on the Sabbath, and He healed a withered hand on that day, He was charged with violating the sanctity of the day of rest. Then the malice of these adversaries reached a sort of climax, when they declared that His miracles were the result of His fellowship with the prince of devils. Each allegation was met and rebutted by a suitable argument. He proved His authority to forgive sin, by working a miracle which no one could do without Divine power-a thing that no blasphemer can have. He mixed with sinners, because He had come into the world to save such persons. The time for His disciples to fast had not yet come; at present, they were full of joy, and fasting is for the sorrowful. There was no Sabbath-breaking in either His conduct or that of His followers; His working was to benefit the suffering, which the law allowed, and the disciples plucked corn to supply their immediate wants, as David had supplied his by eating the consecrated bread. The charge of expelling devils by the aid of Beelzebub, was absurd on the very face of it. A divided house cannot but fall, and a ruler who pulls down his own principality must soon make an end of himself.

IV. Working miracles.-Besides the cases mentioned in these lessons, of which no particulars are given, we have no fewer than nine miracles performed by Christ in this part of His ministry; namely, the expulsion of the unclean spirit from the man in the synagogue at Capernaum, the cure wrought on Peter's mother-in-law, the cleansing of a leper, a cure of palsy, restoring a withered hand, stilling the tempest, casting out a legion of devils at Gadara, healing the woman with the issue of blood, and raising the ruler's daughter to life. These miracles were an important part of our Lord's work. No one could perform them unless God was with him; and hence they were the seal of the Almighty set upon His ministry; a testimony that He was what He professed to be, the Son of God, and the Saviour of the world. But they had also another meaning. With one exception, they all conferred positive and immediate good on the suffering, and thus proclaimed the lovingkindness of the Lord, and the blessings that come by the gospel; while that one-the stilling of the tempest-had to do with training the apostles for their calling, and thus fitting them to carry to the nations of the world the religion which is profitable unto all things. In these wonderful works, we see how our Saviour can control nature, remove sin, conquer devils, and triumph over death. Perhaps we should regard the last on the list-the raising of the ruler's daughter-as the grandest of the whole, inasmuch as it not only recovered a young life that had been prematurely cut off, and filled a home of sorrow with the sweet sunshine of joy, but formed a kind of prophecy

that Jesus will eventually restore to all who believe in His name, the priceless boon that sin, working by death, takes away from us all.

1. In what river did John baptize? 2. How was he clothed? 3. What kind of food did he eat? 4. What disease was Simon's wife's mother ill of? 5. On what day of the week did Jesus cure the man with the withered hand? 6. With whom did the Pharisees take counsel against Christ, as to how they might kill Him? 7. What was the name of the man whose daughter Jesus restored to life? 8. How old was she? 9. What office did her father fill in connection with the synagogue?

April 2.

THE MISSION OF THE TWELVE. Mark vi. 1-13.
GOLDEN TEXT.

Verse 12. And they went out, and preached that men should repent. PREFATORY REMARKS.-After residing for a time at Capernaum, Jesus returned to Nazareth, where, as is supposed, He had spent about thirty years of His life. It was a small town-or what we should call a village-in Lower Galilee, and, till the Saviour of the world became associated with it, a place of no note, its name never occurring in the Old Testament. It was situate in a rocky valley, surrounded with lofty hills, and a great deal of very beautiful scenery. At the present time it is said to contain about three thousand souls. When Jesus stood up to teach in the synagogue on the Sabbath-day, it is likely that there were many in the audience who had been acquainted with Him from His youth, and we may suppose that to both Him and them the occasion would be one of considerable interest.

EXPOSITORY NOTES.-The lesson consists of two parts,

I. The Saviour's ministry in Nazareth. 2. And when the sabbathday was come, he began to teach in the synagogue, &c. Being a native of Nazareth, Jesus would be a member of the synagogue there, and was eligible for taking such part in the customary Sabbath services as is spoken of. If Luke iv. 16-30, relates to this event, our Lord read a portion of Scripture from Isaiah, and followed it by a brief exposition. Such is probably the case; and hence we may form some idea of His teaching. In His matter, or manner, or in both, there was something especially impressive; and this, coupled with the fame of His great deeds in other places, which had undoubtedly spread as far as His native town, led many to express their surprise, and ask whence He had His wisdom, and the power to perform miracles. Possibly, these questions began in whispers, and afterwards grew to something like a tumult. 3. Is not this the carpenter, the son of Mary, the brother of James? &c. Here an intimation is given that while Jesus remained at home, He followed the occupation of His reputed father. The names of four brothers are given, but not those of the sisters, nor is the number of the latter stated. Mention is not made of the father, and from this silence it has been concluded that he was dead. One principal aim of these questions probably was to represent the whole family as being of a rank too low to produce a great prophet, such as Jesus professed to be. His neighbours were offended at Him. Their astonishment either grew into, or gave place to something much worse than itself. Envy, jealousy, and

vexation at the thought that one so much their inferior in social rank should alogether eclipse them, might fire the souls of many, and having no heart to adnire, they took offence. 4. And Jesus said unto them, A prophet is not without honour, but in his own country, &c. What is her said has been found true in all ages and in all lands. Familiarity has often thrown obscuring films over the great in wisdom and goodness. For a season, some of the Saviour's brethren did not believe in Him, and even His motier seemed at times in danger of forgetting who and what He was. Johr vii. 5; Luke ii. 48-50. 5. And he could there do no mighty works, save that he laid his hands upon a few sick folk, and healed them. His inability to do any mighty work in Nazareth did not arise from want of power in Himself. To be truly appreciated, miracles require faith in those who witness them; to perform them in the presence of none but unbelieving hearts, would be like casting pearls before swine. It was for want of faith that no great cures were wrought in Nazareth. Matt. xiii. 5. 6. And he marvelled because of their unbelief. And he went round about the villages teaching. Jesus did not often wonder at what men did. He marvelled at the centurion's faith, and probably at that of the Syrophenician woman. Matt. viii, 10; xv. 28. These were both Gentiles, and had not enjoyed the religious privileges of Jews. The people of Nazareth were at the opposite pole. With the purest and noblest life ever lived on earth before their eyes for many years, and the land full of the Saviour's fame as a Prophet and a worker of miracles, they treated Him. with unmeasured contempt. Unbelief like theirs was something to marvel at. It shows a state of hardness at which one may well stand aghast. No wonder Jesus left Nazareth.

II. Sending the Twelve.-On this subject, read also Matt. x. 1, 5—15, and Luke ix. 1-6. The object of this mission was to have the kingdom of heaven preached among the lost sheep of Israel, and such miracles of healing wrought as Christ had performed. 7. And he called unto him the twelve, and began to send them forth by two and two, &c. Not all together, but in six companies, that the work might be done expeditiously; and yet not singly, that each might help the other. They had power given them to cast out devils, and heal diseases. 8, 9. And commanded them that they should take nothing for their journey, &c. Nothing was to be provided expressly for the journey, but if one had a staff, he might take it. By 'scrip' is meant a wallet, or bag. They were not to lay in any stock of bread, but to depend on the generosity of the people for what they needed. Nor were they to take money, not even the smallest copper coin. By 'purse' is meant the girdle which bound the upper garment to the body, and, among the poor, also held what money they carried with them. They were not to provide shoes, such as travellers usually wore, but to be content with the ordinary and much lighter sandals of every-day life. Nor were they to provide for a change of raiment, by taking two coats. All this shows that they were not to encumber themselves with useless gear, but to let the people know that those who devote their lives wholly to the ministry of Christ, are entitled to a suitable maintenance. 10, 11. And he said unto them, In what place soever ye enter into an house, there abide, &c. They were not to wander about like mendicants, but remain for

the time being as part of the family. If the people of any place refused them, they were to deliver their testimony against such conduct, by shaking the dust from their feet, a symbolical action, signifying that he who did it renounced all connection with those against whom it was done, and left them to the judgment of God, as if they were heathens, or something worse. Acts xiii. 50, 51. 12. And they went out, and preached that men should repent. John the Baptist and Jesus had preached that men should change their mind, and turn from their sins, and these apostles followed their example. 13. And they cast out many devils, &c. These would be such cases as are met with in our Lord's ministry. The anointing of the sick with oil is mentioned again in James v. 14. Among the Jews oil might be used for curing certain diseases, but such is not its use in these instances. Here the anointing was symbolical. It was probably intended to represent the shedding forth of the Spirit, by whose power all these miracles of healing were wrought. It might also be designed to stimulate the faith of those who received it, in some such way as ours is helped by the water of baptism, and the bread and wine of the holy supper. The mission of these apostles was to bless both bodies and souls, and the latter more than the former.

HOMILETICAL HINTS.-The burden of this section is teaching and preaching the kingdom of God. Christ at home among His neighbours, and the apostles in the towns and cities of Israel, are found earnestly proclaiming the word of life. The gospel has to be made known to men, whether they will hear or forbear. The preacher has a life of difficulty and conflict. Prejudice, disappointed pride, worldliness, and hatred of the truth, will confront and oppose him. He may be driven out by acquaintances, or have to shake the dust from his feet against strangers. Such things will involve trial and pain. He must not allow them to move him from his duty to the Master. When one door shuts, he must try another. He should not be anxious about earthly things, but trust in God, and expect those to help him who receive good from his labour. He ought to keep the fact constantly in mind, that his work is to cast out devils, take away from men all the curses that came in with sin, and conduct souls to fulness of joy, and the life everlasting.

ILLUSTRATIONS.

The Synagogue at Nazareth.—'We visited the building which passes for this synagogue. A modern wall has been erected along the street. Passing through the gateway of this, we entered a plain room, twenty-eight feet by thirty-five feet, with vaulted roof, and two windows with arched heads on one side. An old grey-beard priest was sitting at the door. In the centre, standing at a homely post, the top of which served as a desk, two native boys were jabbering Arabic, alternately, from a prayer-book, at the top of their voices, ending the sentences with a severe inflection. Standing over them, with spectacles in hand, and leaning on the short post or reading-desk, was an old doctor, occasionally muttering as if joining in the service, and looking upon the open MSS., which were in black and red letters. In high chairs against one wall sat two other grey-bearded priests; and on the other side, near to the altar, sat another, as if engaged also in the service. Presently they commenced chanting, with responses in which the boys and doctors took part.'