followed him. And when he had gone a little farther thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.

St. Mark, differing, in this respect, from the other evangelists, restricts his narrative to the period of our Lord's actual ministry. He does not, like St. Matthew and St. Luke, make any mention of his birth and childhood; nor does he, like St. John, tell us aught of heavenly things concerning Him, before He was born into the world. From the account of his baptism and temptation, which may be regarded as immediately preparatory to his ministry, the evangelist proceeds to our Lord's first ministerial measure-the call of certain persons, who were to be with him always as witnesses of what was comprised in his ministry, and who were to be commissioned, as his apostles or missionaries, to evangelize the world. Those whom he now called were Simon (afterwards named by him Peter), his brother Andrew, James the son of Zebedee, and John his brother.

It will be observed that these persons, although designed for a ministry which was eventually to embrace various Gentile nations, even all the world, and not only Judæa or the Jews; were, without any exception, Jews. This may appear, at first, strange, and somewhat at variance with that nice choice of means adapted to every end, which is discoverable in the redemption, not less than in the creation, of the world. But on reflection, we may perceive a reason

for it. Among the first duties of an apostle was that of instructing those to whom he was sent, in the intimate and manifold connexion which subsists between the old and the new dispensation, the former having been preparatory to the latter, the blossom that made way for the fruit. Now it is clear, that, in the then state of the world, this could be done naturally by none but Jews; and miraculous means seem never to have been unnecessarily resorted to.

We further observe that, like those whose appointment is here mentioned, all the apostles, except St. Paul, were from the humbler class of society, and without more education than their creed as Jews required. The expediency of this, in removing all possible suspicion that the propagation of Christianity was owing to human wisdom, is obvious. Accordingly, St. Paul, who is the only exception, continually alludes to those circumstances about his conversion and ministry, which show that his case does not affect the argument. He was the last of the apostles, and therefore could not have contributed his learning and talents to set the scheme on foot; nay, they had been employed to oppose it. His conversion was not the gradual result of reasoning and deliberate study, but of an awful, sudden, and conspicuous act of divine interposition. He retained his natural powers of eloquence and learning after his conversion; but appeals, in common with the others, to the proper credentials of an apostle-the miracles which he wrought. Hence the recurrence of such passages as

these in his writings - which are doubtless not a barren display of humility, but a needful caution. 'Last of all he (i.e., Jesus Christ) was seen of me also, as of one born out of due time. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God. But by the grace of God I am what I am; and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. There

fore whether it were I or they, so we preach, and so ye believed.'* 'Christ sent me not to baptize, but to preach the Gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.'† 'God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty.' 'And I brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God: for I determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God.'§

*

I Cor. XV. 8-11. ‡ 1 Cor. i. 27.

+ 1 Cor. i. 17.

§ 1 Cor. ii. 1-5.

This

Our Lord's manner of addressing those whom he first called to be apostles, ought also to be noticed. He found Simon and Andrew casting a net into the sea; and, in reference to their occupation, he describes their future office as that of fishers of men. kind of figurative language he often used. He made his instruction at once more intelligible and more attractive, by employing metaphors and illustrations drawn from objects present to his hearers, and occurrences which were passing at the time. Thus, in his interview with the woman of Samaria at Jacob's well, he told her, while she was drawing water, that he had living water; and on the same occasion he spoke to his disciples of the fields being white to the harvest, pointing, no doubt, to the crowds who were returning with the woman from the city to see him, and alluding to the state of the real corn fields which were likewise before their eyes.*

JESUS TEACHING.

Ver. 21, 22.

And they went into Capernaum; and straightway on the sabbath-day he entered into the synagogue, and taught. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.

We noticed in the last section one of the characteristics of our Lord's teaching. Another is that he made use of his miracles, not only for the purpose of evidence, but for conveying instruction by hints and

*John iv.

expressive symbols. The same may be observed of his custom of teaching by Parables. But it is not to any of these points that the Evangelist alludes, when he describes his hearers as astonished at his doctrine'

or teaching, and alleges as a reason, that he taught as one that had authority, and not as the Scribes.' The novelty and singularity of which he speaks is, that Jesus assumed the office not merely of expounding Scripture, as did all the doctors of the Law, but of making assertions on his own independent authority. The Scribes were accustomed to teach thus, 'It is written,' or 'It is said by them of old time;' but Jesus taught thus, I say unto you.' Nor was it by his language only that he made known his claim to independent authority; but by his acts also. Whilst he generally conformed to the Jewish law, he occasionally violated it, so as to attract notice to the violation; intimating thereby what he likewise said plainly, 'the Son of man is Lord even of the sabbath;'* ' all power is given unto me in heaven and in earth.'+

THE MIRACLES OF JESUS.

Ver. 23-45.

And there was in their synagogue a man with an unclean spirit; and he cried out, saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. And they were

*Mark ii. 28.

+ Matth. xxviii. 18.