Lesson 63.-March 16. THE CALL OF MATTHEW.-Luke v. 27-39. I. The Call, (ver. 27-32.)-Explain carefully who the publicans were-taxgatherers appointed by the Romans. The Roman method of tax-gathering was different from ours. Our tax-gatherers cannot cheat us, because we know what we have to pay; but the Romans exposed the taxes of a conquered province by auction, and sold them to the highest bidder, who was allowed very much to charge the people what he chose. (See chap. iii. 12, 13, and chap. xix. 8, where Zaccheus clearly implies that he had taken many a sum by false accusation.) Hence, these publicans were peculiarly obnoxious to the Jews, both because they were a continual reminder of their subjection, and because of their extortion. They were always classed with sinners. Matthew, or Levi, was a publican, and was sitting at his little booth in the outskirts of Capernaum, exacting tribute from the country people as they went into the town to sell their produce. Jesus was passing out. His eye rested on Mattthew. He bids him follow Him, which he immediately does, forsaking everything he has. Note -This is Christ's command still-follow me. Are you doing so? Are you forsaking all at His command? "Whosoever will be my disciple, let him take up his cross, and follow me." These are His terms. Are you willing, like Matthew, to accept them? Matthew, having been honoured, will honour Jesus-he makes a great feast. Note who the guests were, and shew why these were the guests. First, because, probably, Matthew could get no others to enter his house; but, second, and chiefly, because he wished men of his own class to see and hear Jesus. True religion is never selfish,—its desire always is, that all men should come to the truth. Have you this mark of the true disciple? Jesus accepted the invitation at once. Note the objection taken to His going into Matthew's house, and by whom, (ver. 30.) They could not understand how a man of any respectability could associate with such low characters. Note the answer of Jesus, (ver. 31.) It is equally beautiful and complete. "You call them sinners," He says; surely they are the very ones who need a helping-hand. When a man is in good health he does not need a physician. A physician is sent for when he is sick. These men are sick unto death. I am the physician-the very one they need." Then note the remarkable statement of verse 32. Go over every word. I came. It was no accident His coming into the world; He had a specific end in view. I came to call. But whom will He call? The good, the righteous, the great?-No, not any of these; but I came to call sinners. But there may be no comfort in this call. It may be to give an account of themselves,-to answer for their sins. Oh no. I came to call sinners to repentance. The whole Gospel is in this short verse, and there is a message of hope and of mercy in it to all,-to the poorest sinner in all the world. No II. On Fasting, (ver. 33-39.)—Another cause of controversy with Jesus. The disciples of John and of the Pharisees used to fast. The Pharisee in the parable fasted twice a-week; but neither Jesus nor His disciples were in the habit of fasting. The Son of Man came eating and drinking. How is this? said the Pharisees. Jesus answers them by an illustration from marriage. one goes to a marriage to fast. The thing would be unnatural. It would not be natural to fast in the presence of the bridegroom. Fasting may be good enough, but it should be in season,-when the bridegroom has been taken away. Note this great lesson. Jesus neither commends nor condemns fasting; but He teaches, that what may be suitable at one time, and in one person, may be unsuitable at another time, and in another person. Hence, we are not to judge our neighbour. To his own master he standeth or falleth. Jesus enforces this great lesson by two parables. In going over these two parables, remember, first, that the Jews did not press their cloth, as we do, before it was made into garments. Hence, a new piece of unpressed cloth, when sewn on to a rent in a garment that had shrunk by exposure to the weather, would also, in a short time, shrink, and actually make the rent worse. Remember, second, that Jewish bottles were made of skin, and were very apt to burst when new wine began to ferment. The application is easy. 1st, The new doctrines and principles of Christianity must not be bound up in the old swaddling clothes of Judaism. If you attempt that you will lose both the doctrines and the swaddling clothes. 2nd, Forms and ceremonies that may be useful in one generation may be unsuitable in another. Don't try to preserve these forms and ceremonies when they have lost their living power. But, in laying aside these antiquated forms, do so gently, and with due regard to the feelings of those who have been trained up in them: for "those who have been accustomed to old wine cannot, all at once, be brought to like the new." What wonderful charity and tenderness for others meet us in all the teaching of Jesus! He will allow new wine, but He will not despise those who prefer the old. Memory Exercise-Shorter Catechism 63.-Revelation xxii. 17. Subject to be Proved-We should Promptly Obey Christ's Call. Golden Text-"And the Spirit and the bride say, Come. heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely."-Rev. xxii. 17. And let him that Bible, and they are words NOTES.-These are nearly the closing words of the of invitation and welcome-a general cry of COME. shew what a kindly word it is-how it goes to the heart. Now, to whom is it addressed?-To all-whosoever will-none excluded-the water of life is freewithout money and without price-only come-that is the one condition. Are you thirsty? Here you may quench your thirst-you have here the water of the river of life-clear as crystal. Come and drink. Lesson 64.-March 23. THE POOL OF BETHESDA-THE SABBATH.-John v. 1-18. Ver. 1.-We do not know what feast this was; not likely the Passover, because when John has occasion to mention this feast, he names it. (See chap. ii. 13; vi. 4; xii. 1.) Jesus went to this feast. Note-He was regular in His attendance on the ordinances of religion. (Compare Luke iv. 16.) An example to us. Ver. 2.-Bethesda means house of mercy. Describe the pool and the porches,the latter, doubtless, erected to screen the sufferers from the weather. Ver. 3, 4.-Description of the class of people who lay in these porches, and the reason why they so lay. The first part of verse 4 is supposed to be spurious. At certain times-not recurring, however, at regular intervals-the water in the pool possessed a healing power. The occasion was indicated by a moving of the water, and whoever went in first was healed. Ver. 5.-Note how long the man had been ill. 'Hope deferred maketh the heart sick." But what will not a man give for health; and for eight-and-thirty long years the poor fellow lay there, hoping he might have a chance. And the chance came, though not in the way he expected. It is good to wait on the healing means. The appointed time may come unexpectedly. It were a hopeful sign if men were as anxious for soul healing as for body healing. Ver. 6-9.-Jesus passeth by.-His whole case was known to Jesus, the length of time he had lain, and his hitherto fruitless efforts at being healed. It was such a case as was certain to excite His compassion. He knows our frame, and has thorough human sympathy. He stops when He comes to the man. Note His strange question. It would seem as if He were mocking the man. But there was no mockery. The tones must have sounded full of compassion and tenderness. The man's answer (ver. 7) proves this. Jesus could stand his piteous story no longer. He at once bids him rise and walk. Dwell on this command. For thirty-eight years the man had never walked, yet here he is told to rise and walk. It reminds one of the command in Genesis-"Let there be light." The command was divine, and was accompanied with divine power. Whenever Jesus bids us do anything, He will give the power to do it. He sends no man a warfare on his own charges. And so we read (ver. 9) that immediately the man was made whole, rose, took up his bed, and walked. Learn from this that Jesus is divine. He commands, and it is done. Learn, also, that He never does things by halves. Where He begins a good work He will carry it on to completion. Ver. 10-16.-Opposition.-The miracle was performed on the Sabbath. The Jews objected to the man carrying his couch. They interpreted the fourth commandment literally. They kept the letter, but forgot the spirit. Note the man's defence of himself, (ver. 11.) It was complete. He that could cure me has authority to bid me do this. I can't be far wrong in doing what He told me. The Jews (ver. 12) shut their eyes to the great work done; and dwell upon what they considered a breach of the Sabbath law. They preferred sacrifice to mercy. They thought the observance of the Sabbath far more important than doing good. And so, instead of asking the man, Who made thee whole?_they ask, Who told you to break the Sabbath? The man could not answer. See why in verse 13. Note where the man is next found, (ver. 14.) Why in the temple? Evidently to give thanks. He is grateful, and will give God the glory. This was right and proper. Jesus finds him in the temple. Note carefully what He says to him. He reminds him of some former sin which had brought his lameness upon him, and warns him as to the future. Compare the terrible warnings in Hebrews x. 26, 27; 2 Peter ii. 20. The man went at once and informed the Jews as to who had healed him. This he did because he imagined their motives in wishing to know were good. But they were not so. For see verse 16. The Jews sought to kill Jesus. Observe carefully why. Because He had done this work on the Sabbath day. Ver. 17.-Jesus vindicates Himself. -The words are striking. He will not condescend to quibbles about doing this or that on the Sabbath day. He lifts the question to a higher region. Since creation began His Father had been working on all days alike, upholding and sustaining all things. As He works, so I work. Is this work done on this poor man a work such as God will approve? The Sabbath law is good, but here is a higher,—a more divine law, if we may so say,the law of mercy; and where these two laws come into apparent collision, the lower must give way. (Compare Luke vi. 9.) We have here the true test whereby to judge all Sabbath work. Is it in the line of God's working? Then do it by all means. The Jews saw in this answer a claim to Godhead, and were the more enraged. It may be mentioned that, in the discourse which follows, Jesus clearly and distinctly intimates that their inference was correct,—that He did claim to be Divine. Memory Exercise-Shorter Catechism 64.-Jeremiah xxxii. 17. Subject to be proved-Jesus is the Great Physician. Golden Text-"Ah, Lord God! behold, thou hast made the heaven and the earth by thy great power and stretched-out arm, and there is nothing too hard for thee."-Jeremiah xxxii. 17. NOTES.-God has all power-is omnipotent-that is the thought in this verse. The great evidence of this to the ancient Hebrews was creation. He who made heaven and earth, what can He not do? Can anything be too hard for Him? Now, Jesus gave many proofs of His almighty power,-the one in to-day's lesson is a remarkable example of this. What is the inference? Surely this-Who need despair? Is anything too hard for Him? He is as able as He is willing. All power in heaven and in earth is given unto Him, (Matthew xxviii. 18.) What further inference? Surely this-the safety of all those who are His. None can pluck them out of His hand. Lesson 65.-March 30. THE CENTURION'S SERVANT HEALED.-Luke vii. 1-10. The Centurion's Servant, (ver. 1-10.)-Explain first who a centurion was-a Roman officer-a Gentile. Then the word "servant" means slave." Note the relation between this slave and his master. He was dear unto him. The centurion, I doubt not, was a good master; and the good master often makes the good servant. The servant was sick. See how the centurion acts. He does not leave the poor fellow to die, but he takes every means he can to save his life. Note, masters have not done all their duty to their servants when they have paid them their wages. They should interest themselves in them, and they will then bind them all the more closely to themselves. The centurion had heard of Jesus. He had never seen Him, but he had heard of His mighty acts. He would leave nothing untried to have his servant cured. So he asked the elders of the Jews to go and speak to Jesus on his servant's behalf. They go willingly, and they have good reason, (ver. 4, 5.) The man was worthy of any kindness. Why?— He had been kind to the Jews-kindness_generally begets kindness. And so here we have the strange spectacle of the Jews asking a favour for a Gentile,— for a soldier who, in all likelihood, was in charge of the very men who kept the Jews in subjection. But this it ever will be. True genuine kindness and sympathy will often overcome the strongest prejudice. Dwell on this aspect of the lesson. Give other examples of the power of kindness and sympathy. A kiss for a blow. Jesus went at once. He is ever willing. He does not ask how far is it? or any such questions; but goes with them. Note, in cases of danger like this, in no case indeed, should we put off. Delay is always dangerous. Jesus never put off except when He had some high end to serve, (John xi. 6-15.) The Centurion's Faith.-Read carefully what he did, and what he said. Then note, he was a Roman soldier, an officer, set under authority,-i. e., having many higher above him, rising rank after rank until they reached the head of all, the Emperor Cæsar. But he had soldiers under him, to whom his word was law. He had but to say the word and it was done. His every order was at once obeyed. This is the marvellous illustration he used. Now the application. "You need not," he says to Jesus, come into my house; I recognise in you the emperor, the Lord over all diseases-they are soldiers under you, and you have but to speak the word, and it will be done. This sickness of my servant is under your control; you have but to order it to go, and it will go.' Try and make the children realize somewhat the grand conception this soldier formed of the power of Jesus. Every trouble, every disease, was His servant, and subject to Him. No wonder we read (verse 9) that even Jesus was surprised. Even He did not expect this. How great must this man's faith have been when it surpassed the expectation of Jesus! The cure follows as a matter of course, (ver. 10.) Memory Exercise-Shorter Catechism 65.-James v. 16. Subject to be proved-Jesus Hears our Prayers for Others. Golden Text-"Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much."-James v. 16. NOTES.-This verse teaches the duty of prayer, but prayer chiefly for others. But more, it teaches that such prayer will be heard-Pray one for another, that ye may be healed. The healing follows on the prayer as cause and effect. Give examples of the last clause; the Bible is full of them-Abraham for Sodom, (Gen. xviii. ;) Moses for the Israelites, (Exodus xxxii. ;) Elijah for rain; and many others. The Lord's Prayer teaches the same thing. OUR Father which art in heaven, teaches us that we should pray with and for others. Lesson 66.-April 6. THE WIDOW'S SON RAISED TO LIFE.-Luke vii. 11-17. The Widow's Son Raised, (ver. 11-17.)-Go over the touching story, and note these things:-The case was one peculiarly fitted to touch the tender compassionate heart of Jesus. He was a young man, (ver. 14.) "Whom the gods love die young," was a heathen proverb; but there is something sad in the death of a young man-a broken column fitly marks his resting-place. He was an only son. Those who have sons would not wish to lose any of them; but bitterness for an only son is, in the Bible, the type of the sorest grief. (Compare Zachariah xii. 10.) Then his mother was a widow. Her bread winner was gone; and now her only boy, the only support she had, was taken from her. Much sympathy was shewn to her. A great crowd accompanied the funeral. They were proceeding slowly out of the little village to the burying ground, the body, decently covered, resting on a bier-a sort of hand-barrow, not in a coffin, as with us. Jesus met the solemn procession. He knew the whole case. He was moved with compassion. Note, He went straight to the mother, and said tenderly, "Weep not." He knew who most needed sympathy. He had had a mother of His own. The picture is intensely human. He touched the bier, and there was a halt. The slow measured tread of the mourners was arrested, and there was a strange hush of expectancy. silence was broken by the wonderful words, "Young man, I say unto thee, Arise." Note the result, (ver. 15.) But Jesus was not yet satisfied. One thing more must He do. "He delivered him to his mother." Then, when she clasped her boy to her bosom, His joy was complete, and He went His way. What a compassionate Saviour is this! He is a brother born for adversity. Memory Exercise-Shorter Catechism 66.-Psalm cxlvi. 9. Subject to be proved-Jesus Sympathizes with the Distressed. The Golden Text-"The Lord preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down."-Psalm cxlvi. 9. NOTES.-This truth is prominently brought out in Scripture-the stranger, the fatherless, the widow, are God's especial care; and the duty of looking after them is strongly inculcated, (Exod. xxii. 21, xxiii. 9; Lev. xix. 33; Deut. x. 18; Exod. xxii. 22; Prov. xxiii. 10.) The protection of the weak and the defenceless is eminently godlike. Apply this to the scholars. Boys seem naturally cruel, and love to torment the weak. This is unmanly, and ungodly. God has the weak and the defenceless specially under His protection, and those who oppress them are fighting against God, (compare Eccles. v. 8.) Note the last clausethe phrase turned upside down is terribly graphic. shall be thwarted. God can do it, and will do it. The way of the wicked The Teacher's Quiver; OR, ILLUSTRATIONS OF THE LESSONS. LESSON 62.-THE PARALYTIC HEALED.-Luke v. 18-26. 115. We should Help to Save others, (ver. 18-20.)-While Conrad III., Emperor of Germany, was besieging the castle of Weinsberg, belonging to the Duke of Bavaria, his commander received one morning a message from the duke's wife, promising that the fort would be at once surrendered if she and the other women in the place were allowed to come out with as much as each could carry, and go whither they pleased. The request was granted, the commander expecting that they would march forth loaded with jewels and other |