Mark 2:23-28

CRITICAL AND EXEGETICAL NOTES

Mark 2:23. Began, as they went, to pluck.—A very good rendering, though free. Cp. Latin “iter facere,” French “faire chemin.” From LXX. in Judges 17:8, it is clear that the classical distinction between ὁδὸν ποιεῖν, “to make a road,” ὁδὸν ποιεῖσθαι, “to make a journey,” must not be pressed in Hellenistic Greek. Such a piece of wanton mischief as “to make a road” through the corn by plucking the ears would never have been tolerated on any day, let alone the Sabbath. Nor would the action attributed to the disciples have sufficed “to make a road”: for that, they would have had not to break off the ears, but to break down the stalks.

Mark 2:26. In the days of Abiathar the high priest.—This seems, at first sight, to contradict 1 Samuel 21:1, where Ahimelech, the father of Abiathar, is mentioned as the high priest who gave the loaves to David. Many attempts have been made to reconcile the two passages; the most successful is, perhaps, that of Bede: “There is no discrepancy, for both were there, when David came to ask for bread, and received it: that is to say, Ahimelech, the high priest, and Abiathar, his son; but Ahimelech having been slain by Saul (very shortly after), Abiathar fled to David, and became the companion of all his exile afterwards. When he came to the throne, Abiathar himself also received the rank of high priest, and the son became of much greater excellence than the father, and therefore was worthy to be mentioned as the high priest, even during his father’s lifetime.” An elaborate and ably expressed argument in favour of another explanation will be found in McClellan’s New Testament, vol. i., pp. 671, 672.

MAIN HOMILETICS OF THE PARAGRAPH.— Mark 2:23

(PARALLELS: Matthew 12:1; Luke 6:1.)

The Sabbath and its Lord.—The malignity of the Pharisees being now fully aroused by Christ’s disregard of their scrupulosities and conventionalities, they are henceforth to be found constantly dogging His steps, watching His every action, catching up His every word, in order that His influence with the people may be neutralised, or at least lessened. Especially on the Sabbath were they careful to shadow Him wherever He went, for there was no clearer proof of His divergence from current tradition than as regards the observance of the rest-day. “On no other subject,” says Dr. Edersheim, “is Rabbinic teaching more painfully minute and more manifestly incongruous to its professed object. For if we rightly apprehend what underlay the complicated and intolerably burdensome laws of Pharisaic Sabbath observance, it was to secure, negatively, absolute rest from all labour, and, positively, to make the Sabbath a delight. The Mishnah includes Sabbath desecration among those most heinous crimes for which a man was to be stoned. This, then, was their first care: by a series of complicated ordinances to make a breach of the Sabbath rest impossible. The next object was, in a similarly external manner, to make the Sabbath a delight. A special Sabbath dress, the best that could be procured; the choicest food, even though a man had to work for it all the week, or public charity were to supply it,—such were some of the means by which the day was to be honoured, and men were to find pleasure therein. The strangest stories are told how, by the purchase of the most expensive dishes, the pious poor had gained unspeakable merit, and obtained, even on earth, Heaven’s manifest reward. And yet, by the side of these and similar strange and sad misdirections of piety, we come also upon that which is touching, beautiful, and even spiritual. On the Sabbath there must be no mourning, for to the Sabbath applies this saying: “The blessing of the Lord, it maketh rich, and He addeth no sorrow with it” (Proverbs 10:22). The object which Rabbinism vainly strove to attain by the multiplication of restrictions, Christ set Himself to accomplish by a totally different method. Brushing aside all later accretions of traditionalism, He provoked the inquiry, What was the original law and design of the Sabbath?

I. The accusation by the Pharisees.—Right gladly would they have accused the disciples of theft, had there been the slightest vestige of excuse for doing so; but the law made express provision for the satisfying of hunger when passing through corn-fields (Deuteronomy 23:25). But that any one should take advantage of this merciful provision on the Sabbath horrified them—or they pretended it did. According to them, such an action involved at least two sins: the plucking the ears was equivalent to reaping, the rubbing in the hands to sifting or winnowing! And yet, had the owner of the field wanted, in harvest-time, to shift any of his sheaves, he had only to lay on each a spoon in common use, when, in order to remove the spoon, he might also remove the sheaf on which it lay! To men who spent their time in the invention and study of puerilities of this kind, it mattered nothing that the disciples were really hungry, and that abstinence would occasion far greater unrest of body and mind than the infinitesimal exertion of plucking and rubbing a few ears of corn. “Sabbath means rest—rest of spirit as well as of body—rest from all that is carnal and selfish, and the surrender of the whole being to God in spiritual worship. But these zealots were restless in their endeavours to overcome One whom they hated, and their hearts were rankling with jealousy and envy, instead of swelling with praise and prayer.” How pitiful it is when men seek to substitute elaborate ceremonial for the sacrifice of the inner being!

II. The answer of our Lord.—Christ meets the objectors on their own ground, and shows how, even if it were admitted that the disciples had broken the letter of the law (which they had not done, but only the Rabbinic gloss), they were amply justified in doing so. An eminent scholar, on being asked his opinion of certain classical editors, once replied, “They know the rules; but they do not know when the rules are right, and when they are wrong.” So it was with these Pharisees. They had every minutest detail of the Mosaic Law at their fingers’ ends, so far as the mere letter was concerned; and even their excessive zeal in interpreting and expanding its provisions need not have led to any serious harm, had they only exercised the same care with respect to its spiritual side. But this they had now lost sight of altogether. Christ, therefore, in His reply, ignoring all minor issues, insistence upon which would only have been certain to prejudice and embitter them still further, brings them face to face with the great principle which they themselves admitted—that when two laws clash, the higher one overrides the lower. “A single Rabbinic prohibition is not to be heeded,” they said, “where a graver matter is in question.” Bearing this in mind, we can see how impregnable was the position that Christ took up on behalf of His disciples. David and his followers, when at extremity, had eaten the shewbread, which it was not lawful for them to eat, but only for the priests, and yet they were held blameless, Jewish tradition vindicating their conduct on the plea that “danger of life superseded the law.” From St. Matthew (Matthew 12:5) we learn that our Lord followed this up with another argument drawn from the Temple usages. “What,” He asks, “were the multiplied sacrifices, and incense-burnings, and washings, but so many breaches of the letter of the law? Had they not given birth to the proverb, ‘There is no Sabbatical rest observed in the sanctuary’?—and yet no one ever thought of blaming the priests.” Nor does any blame attach to the disciples, who were but acting upon the same principle—that the greater obligation overrules the lesser, that all ceremonial observance is subordinate to human necessity, that God prefers mercy to sacrifice.

III. The true law of Sabbath observance.—

1. “The Sabbath was made.” The setting apart of one day in seven for rest from labour and special religious effort is no haphazard arrangement of human invention, but God’s own beneficent gift to His weary creatures. It is stamped with Divine sanctity and authority.

2. “The Sabbath was made for man”—to subserve his highest interests and promote his spiritual welfare. Now since man is a complex creature, with a tripartite nature (1 Thessalonians 5:23), it is necessary to provide for him as such, not ignoring either his physical or his social or his religious needs, otherwise the end for which the Sabbath was made will be frustrated. It is related in the life of a pious Presbyterian minister of this generation, how his home looked upon a public park in the suburbs of a crowded city, and how, when he saw some of his fellow-citizens taking a quiet walk for the sake of fresh air and innocent relaxation on a Sunday afternoon, he wondered that the earth did not open her mouth and swallow them up! The same spirit was manifested by the inhabitants of St. Kilda a few years ago, when they subjected some shipwrecked people to agonies of hunger rather than permit a ship, with provisions on board, to land on what they called “the Sabbath,” i.e. the Lord’s Day! Well might they have been asked, “Have ye never read what the Lord’s disciples did, when they had need and were hungry; how, going through the corn-fields on the Sabbath, they plucked the ears of corn, and rubbed them in their hands, and ate; and how the Lord defended them for so doing, and declared that the Sabbath is not man’s master, but his servant?” And as to the other instance mentioned of Sabbatic intolerance, may we not say, with Dean Luckock, that it is not only permissible but a manifest duty to furnish the masses with the means of bodily recreation, and to draw them from their squalid homes into pure air which will invigorate the frame; and no less a duty to elevate their tastes, to offer them, as far as possible, variety of scene and relief from the monotony of their daily drudgery?

IV. The supremacy of the Son of Man over the Sabbath.—“The Son of Man is Lord even of the Sabbath”; and as its Lord He exercises the right to eliminate from it all that is merely Judaic, and to re-establish it in its original simplicity and benignity. During His earthly ministry He makes it the day not of idle self-contemplation, but of gracious words and blessed deeds. Then after death—His mission to the spirits in Hades having been accomplished on the Sabbath (1 Peter 3:18; 1 Peter 4:6)—He chooses the first day of the week for His resurrection; and that day has ever since been observed by His followers as the Lord’s Day—His peculiar possession, and their peculiar privilege—a day which is a thousand times more precious and sacred to them than the Sabbath could ever be to a Jew. The Sabbath was but the shadow of good things yet to come; on the Lord’s Day especially (though far from exclusively) the believer realises that these good things have now come, and that he is already a partaker of them in Christ. He therefore regards the weekly rest-day as a boon of unspeakable value, for which he is indebted to his Saviour. To him, indeed, all days are equally holy: he does not imagine for a moment that God requires of him a better service or a purer soul on one than on another; but while striving to serve God truly all the days of his life, he thanks God particularly for every opportunity afforded him of withdrawing for a season from the turmoil of worldly business, and devoting himself without distraction to the things of the Lord.

Mark 2:23. The Sabbath and the Lord’s Day.—I. The first principle embodied in the Lord’s Day is the duty of consecrating a certain proportion of time, at least one-seventh, to the especial service of God. This principle is common to the Jewish Sabbath and to the Christian Lord’s Day. “Remember that thou keep holy the Sabbath Day” means for us Christians, “Remember that thou keep holy one day in seven.” Keep the day holy; consecrate it. Such consecration implies two things: a separation of the thing consecrated from all others, and the communication to it of a quality of holiness or purity. To this idea of the especial consecration of a section of time, it is objected that in a true Christian life all time is consecrated. The answer is that the larger obligation of love is not ignored because the smaller one of duty is insisted on. All a Christian’s time is properly consecrated time; but practically, in many cases, none would be consecrated unless an effort were made to mark a certain proportion of it by a special consecration. The case is parallel to that of prayer. Our Lord says that men ought always to pray, and not to faint. The apostle says, “Pray without ceasing.” And the life of a good Christian is, no doubt, a continuous prayer: the spirit of prayer penetrates and hallows it; each duty is intertwined with acts of the soul which raise it above this earthly scene to the throne and presence of Christ. But, for all that, in all Christian lives stated times of prayer, private as well as public, are practically necessary, if the practice of prayer is to be consistently maintained. And in like manner the especial consecration of one day in seven does not involve an implied rejection of the rights of Jesus Christ over all Christian time. It is like those small payments known to the law, which do not profess to give an equivalent for that which they represent, but only technically to acknowledge a much larger claim; it implies that all our time belongs to God, although, considering our weakness, He graciously accepts a prescribed instalment or section of it. And apart from its importance in the life of the servants of God, the public setting apart of a certain measure of time to God’s service is a witness to His claims borne before the world, and calculated to strike the imaginations of men. From this point of view, our English Sunday, whatever may be said about mistakes in the detail of its observance, is a national blessing. It brings the existence and claims of God before the minds even of those who do not make a good use of it. And religious foreigners have not seldom told us that it fills them with envy and admiration; and that we shall do well to guard that which, once lost, is certain to be well-nigh, if not altogether, irrecoverable.

II. A second principle represented in the Lord’s Day is the periodical suspension of human toil. This is closely connected with that of the consecration of time. In order to make the day, by this prohibition, unlike other days, in order to make room for the acknowledgment of God on it, ordinary occupations are suspended. Here again we have a second principle common to the Jewish Sabbath and to the Christian Lord’s Day. In the Old Testament a variety of particular occupations are explicitly forbidden on the Sabbath: sowing and reaping, gathering wood and kindling a fire for cooking, holding markets, every kind of trade, pressing grapes, carrying any sort of burden. In a later age the Pharisees added largely to these prohibitions. They held it unlawful to pluck an ear of corn in passing through a corn-field, or to assist and relieve the sick; although they ruled that an animal which had fallen into a ditch might be helped out, that guests might be invited to an entertainment, and that a child of eight days old might be circumcised. There were thirty-nine Rabbinical prohibitions on the Sabbath, of which one limited a Sabbath-day’s journey to two thousand cubits, and another forbade killing even the most dangerous vermin, while a third proscribed the use of a wooden leg, or a crutch, or a purse. These and other prohibitions illustrate the tendency of mere law to become, sooner or later, through excessive technicality, the caricature and the ruin of moral principle. And it was against these Pharisaic perversions of the Sabbath that our Lord protested by act and word, reminding His countrymen that the Sabbath was made for the moral good of man, and not man for the later legal theory of the Sabbath. But the broad principle of abstinence from labour, however misrepresented in the later Jewish practice, was itself sacred; and it passed into the Christian observance of the Lord’s Day. We see this plainly in notices of the observance in the early times of the Christian Church. Thus Tertullian, writing at the end of the second century, calls the day both Sunday and the Lord’s Day; says that it is, a day of joy, and that to fast on it is wrong; yet adds that “business is put off on it, lest we give place to the devil.” And thus when, under Constantine, the Imperial Government had acknowledged the faith of Christ, and Christianity made itself felt in the principles of legislation, provision was very soon made for the observance of the Lord’s Day. Even four years before the Council of Nicæa, Constantine issued an edict ordering the judges, the town populations, the artists and tradesmen of all kinds, to cease from labour on the Lord’s Day. He allows agricultural labour to go on, if the safety of crops or the health of cattle depends on it. And when we examine the Codes of the Emperors Theodosius and Justinian, in which the experience and traditions of the great Roman lawyers are combined with and modified by the softening influences of Christianity, we find that the observance of the Lord’s Day is carefully provided for. Works of necessity, whether civil or agricultural, are allowed; others are forbidden. Public spectacles of all kinds and the games of the circus are suppressed. And the great teachers of the Church in the fourth and fifth centuries did what they could to second the imperial legislation by exhorting the faithful to abstain from works or sights which profaned the Holy Day of the Christian week. This insistence on a day of freedom from earthly labour is not inconsistent with a recognition of the dignity and the claims of labour. On the contrary, it protects labour, by arresting the excessive expenditure of human strength; and it raises and consecrates labour by leading the workman’s mind to acknowledge the Source and Support of his exertions. It is sometimes asked why this abstinence from labour should be dictated to us; why each man cannot make a Sunday for himself, when his strength or health demands it. The answer is, Because, in a busy, highly worked community, unless all are to abstain from work, none will abstain; since, in point of fact, none can afford to abstain. This is the principle of the Bank holidays: the State comes in to do for labour four times a year, on a small scale, what the Church does on a large scale every week; it essays to make a general rest from work possible by an external sanction. If the sanction of the Sunday rest from toil were to be withdrawn, it would, in a civilisation like ours, go hard, first with labour, and then, at no distant interval, with capital. The dignity and obligation of labour are sufficiently recognised in the precept, “Six days shalt thou labour, and do all that thou hast to do”; and the health and happiness and moral well-being of the labourer are secured by a seventh day, in which the labourer is to” do no manner of work.”

III. Thus the Sabbath and the Lord’s Day agree in affirming two principles: the hallowing a seventh part of time, and the obligation of abstinence from servile work on one day in seven. But are the days identical? May we rightly call the Lord’s Day the Sabbath? These questions must be answered in the negative. Observe that the Jewish Sabbath and the Christian Lord’s Day, while agreeing in affirming two principles, differ in two noteworthy respects. First, they differ, as has already been implied, in being kept on distinct days. The Sabbath was kept on the last day of the week: the Lord’s Day is kept on the first. The change was made because there was an imperative reason for making it. For the Lord’s Day and the Sabbath Day differ, secondly, in the reason or motive for observing them. The Sabbath was the weekly commemoration of the finished work of God. It brought before the mind of the Jew the ineffable majesty of the Great Creator, between whom and the noblest work of His hands there yawns an impassable abyss. Thus the Sabbath observance, apart from its directly sanctifying effect upon individual life, was the great protection to the Jews against the idolatry with which they came in contact in Egypt, in Phœnicia, in Babylon, and against the Greek modes of thought which tried them so sorely at Alexandria and in Palestine under the Macedonian kings of a later time. The Christian motive for observing the Lord’s Day is the resurrection of Christ from the dead. That truth is to the Christian Creed what the creation of the world out of nothing is to the Jewish. The Lord’s Day marks the completed Redemption, as the Sabbath had marked the completed Creation. The Resurrection is also the fundamental truth on which Christianity rests; and thus it is as much insisted on by the Christian apostles as is God’s creation of all things by the Jewish prophets. Not, of course, that the creation of all things by God is less precious to the Christian than to the Jew; but it is more taken for granted. In Christian eyes the creation of the world of nature is eclipsed by the creation of the world of grace; and of this last creation the Resurrection is the warrant. The Jewish Sabbath stands in the same relation to the Lord’s Day as does Circumcision to Christian Baptism, as does the Paschal Lamb to the Holy Communion, as does the Law to the Gospel. It is a shadow of a good thing to come. It is only perpetuated by being transfigured, or rather it is so transfigured as to have parted with its identity. Christians stand no longer at the foot of Sinai, but by the empty tomb in the garden outside Jerusalem.

IV. The cessation of ordinary work is not enjoined upon Christians only that they may while away the time, or spend it in aimless self-pleasing, or in something worse. The Lord’s Day is the day upon which our Lord Jesus Christ has a first claim. On this great day every instructed Christian thinks of Him as completing the work of our redemption; as vindicating His character as a Teacher of absolute truth; as triumphing over His enemies; as conquering death in that nature which had hitherto always been subject to its empire; as designing, now that He has overcome the sharpness of death, to open the kingdom of heaven to all believers. It is unlike any other in the week; and the sense of this finds its natural expression in prayer and praise. A well-spent Lord’s Day should always begin with that supreme act of Christian worship in which we meet Jesus verily and indeed, the only public service known to the early and Apostolic Church—the Sacrament of the Body and Blood of our Redeemer. What the practice of our fathers in the faith was within a few years after the apostles had gone to their rest, we learn from the celebrated letter of Pliny to Trajan. “The Christians,” he says, “are accustomed to meet together on a stated day, before it is light, and to sing hymns to Christ as God, and to bind themselves by a Sacrament, not for any wicked purpose; but never to commit fraud, theft, or adultery—never to break their word, nor to refuse, when called upon, to deliver up any trust.” This was his impression as a heathen, looking at the sacred service from without, and gathering its nature from Christian language about it which he imperfectly understood. How Sunday was kept by Christians about the year 140 is very fully described by Justin Martyr. He says that on that day there was an assembly of all Christians who lived either in town or country; that the writings of the apostles and prophets were read; and that prayer was offered, and alms were collected, and the Holy Sacrament of our Lord’s Body and Blood was celebrated. As we descend the stream of time, illustrations become more numerous. But in the early Church of Christ it was taken for granted that a Christian would observe the Lord’s Day, first of all, by taking part in that solemn Sacrament and Service which the Lord had Himself ordained. Those who begin their Sundays with the Holy Communion know one of the deepest meanings of that promise, “They that seek Me early shall find Me.” Not that it is wise or reverent to suppose that all the religious duties of a Sunday can be properly discharged before breakfast, and that the rest of the day may be spent as we like. No Christian whose heart is in the right place will think this. Later opportunities of public prayer and of instruction in the faith and duty of a Christian will be made the most of, as may be possible for each. Especially should an effort be made on every Sunday in the year to learn some portion of the will of God more perfectly than before; some truth or aspect of His revelation of Himself in the Gospel; some Christian duty, as taught by the example or the words of Christ. Without a positive effort of this kind a Sunday is a lost Sunday: we shall think of it thus in eternity. Where there is the will to seek truth and wisdom there is no difficulty about the way: books, friends, sermons, are at hand. We have but to be in earnest, and all will follow. When the religious obligations of Sunday have been complied with, there are duties of human brotherhood which may well find a place in it: kind deeds and words to friends, visits to the sick, acts of consideration for the poor, are in keeping with the spirit of the day. Above all, it should be made a bright as well as a solemn day for children: first solemn, but then and always bright, so that in their after-life they may look back on the Sundays of childhood as its happiest days. And in itself there would be no harm if, for those who live in towns, museums and picture-galleries could be open on Sundays, just as the fields and the gardens are open to those who live in the country; for Art, like Nature, is to each one of us what we bring to it. The danger of such proposals is that, to realise them, Sunday labour must be employed, in some cases on a very considerable scale; and this would too easily lead the way to its employment for other and general purposes, and so to the abandonment of an essential characteristic of the Lord’s Day.—Canon Liddon.

OUTLINES AND COMMENTS ON THE VERSES

Mark 2:23. Lessons.—

1. Christ never bribes men to become His disciples. Although when occasion arose, He would work a miracle to feed a multitude, He here leaves His followers to stay their hunger as best they may.
2. It is not said that Christ Himself partook of this frugal meal. Probably He refrained from doing so, at the cost of personal discomfort, rather than give offence to His enemies.

3. But while thus declining to use His own right to the full, He will not hinder others from the enjoyment of theirs. On this principle St. Paul afterwards acted (1 Corinthians 10).

The disciples were poor; but they preferred to suffer hunger with Christ rather than enjoy affluence without Him.—Heubner.

Mark 2:24. Lessons.—He who has only the knowledge without the spirit of the law very often opposes when he thinks he is defending it.

2. Pharisaical pride makes men set themselves up for judges of everything, and require an account of everything to be given them.
3. When a man is once full of himself, he decides confidently, especially-when it is to condemn others.
4. Those who love to domineer are not content to exercise their authority upon their own disciples, but would fain bring those of others under their dominion.—P. Quesnel.

Why did not these Pharisees give them bread, and so prevent their doing that to which they objected? We might also fairly ask, How came they to see the disciples? Did they not break the Sabbath by setting a watch over them?

Mark 2:25. Superficial reading prejudicial.—An old preacher was once heard to say, “The Word has mighty free course among many nowadays, for it goes in at one of their ears and out at the other.” So it seems to be with some readers—they read a very great deal, and yet they do not read anything. Their eye glances, but their mind never rests. The soul does not light upon the truth and stay there. It flits over the landscape as a bird might do, but builds no nest. Such reading is worse than useless; it is positively prejudicial to the mind.

Mark 2:27. “The Sabbath was made for man.”—

1. For man as man—whether Jew or Gentile. It was set apart by Divine sanction from the beginning, not merely from the time of Moses, when God only reminded His people of that which had existed long before. The law of six days’ work and one day’s rest is wrought into the very constitution of humanity, and cannot be ignored with impunity.
2. For man as he is—not for man in a fancied state of perfection. To worship God every day in spirit and truth, to raise each day to the level of a Sabbath, is no doubt the goal to be aimed at; but if such a commandment had been given to the Jews, and no day specially separated from the others, they would have ended by reducing all to a dead level of worldliness. They needed the Sabbath as a help to their devotion, and we in this busy age need it too. From the consecration of one day to God, we learn by degrees to consecrate to Him every day, every hour.

Reasons for Sabbath observance.—The following are the reasons given in the Old Testament for the observance of the Sabbath:

1. In memory of the Creation, and of God’s rest from His work (Exodus 20:11).

2. To protect those whose time is at the disposal of others (Deuteronomy 5:14).

3. In memory of the deliverance of God’s people (Deuteronomy 5:15).

4. As a sign between God and His people of their sanctification by Him (Ezekiel 20:12). So now the weekly Lord’s Day, with its Eucharistic celebration, is the great testimony to the Church’s perpetual union with her once crucified but now reigning Head.

The consecration of one day in seven to uses other and more sacred than those of the rest, is ordained by a law which lies a long way behind either the religion of Christ or the religion of Moses. That law is embedded in the very constitution, physical, mental, and moral, of human nature; and as human nature has awakened to its consciousness and its significance, just in that proportion has it ennobled and advanced itself. The first nations in the family of nations to-day are those who, whether early and quickly, or slowly and late, have learned to hallow one day and keep it sacred; and the loftiest achievements in arms, in literature, in science, in philanthropy, in missionary enterprise, and in social advancement, belong to that Anglo-Saxon people whose observance of Sunday is to-day the wonder and the admiration of every intelligent traveller.—Bishop H. C. Potter.

The Continental Sunday a failure.—It is one of the most remarkable facts of our time that those older nations from which some of us propose to borrow our habit of disregard for the Lord’s Day are striving at this very moment with most impressive earnestness to restore the earlier sacredness of that day. In Germany, in Switzerland, and in France there are already organisations of serious and thoughtful men who are seeking to banish the Continental Sunday. They have seen, on the one hand, as any one may see in France to-day, that the removal of the sacred sanctions, which with us hold the first day of the week in a kind of chaste reserve, have eventuated not merely in degrading it to the level of a vulgar holiday, but also of degrading and enslaving him for whom its privileges were, most of all, designed—the wearied, over-worked, and poorly-paid labouring man. He is a person out of whom the most is to be got, and if he can work six days he may as well work the seventh also, so long as there is nothing to forbid it. Such a condition of things may not directly threaten those of us who are protected by wealth from the necessities of daily labour; but if ours is this more favoured condition, all the more do we owe it to our brother-man who is less favoured to see to it that he shall have every sanction with which the law can furnish him to guard his day of rest from being perverted and revolutionised into a day of toil. And if he himself does not see that the more we assimilate Sunday to other days by the amusements, the occupations, the teaching and reading and thinking with which we fill it, the greater is the danger that ultimately we shall lose it altogether, the more earnestly are we bound to strive to disseminate those sounder ideas which shall set this first day of the week and its devout observance before our fellow-men and women of the labouring classes in its true light, and so help and teach them how not to lose but to keep it. We may declaim as we please in behalf of a philosophy which makes all days holy to the universal worship of humanity by making no day holy to the worship of a personal God; but the decay of stated times and seasons for the offering of that worship presages a day when neither God nor man, neither life nor property, neither human weakness nor human needs, have any rights nor any scantiest respect. To learn that fact we need go back no further than the history of France in 1788.—Ibid.

Mark 2:28. Son of Man.—

1. Glorious name that, which Jesus Himself loved most—indeed, we may say to the exclusion of all others—“Son of MAN”; thus identified with the whole race in its joys and sorrows and manifold experiences: a sympathetic bond of union linking to Himself each member of the wide human family.

2. Christ—the Incarnate God—had not only assumed the form and designation of the “Son of Man,” but, as such, He belonged to no exclusive or distinctive nationality. He claimed and asserted a worldwide brotherhood. The sun in the material heavens is the illuminator of no one specific region or section, but of the entire earth: every nation, and kindred, and people, and tongue are served heirs-to his radiance—” nothing hid from the heat thereof.” So was Christ “the true Light which lighteth every man that cometh into the world.” He took in all climes, all blood, all ages, all civilisations.—J. R. Macduff, D.D.

Christ’s lordship over the Sabbath.—Nothing can show the Divine nature of our Lord more clearly than that He is above such a law of God, so that He should modify it, relax it, change it at His pleasure. He exercised but a small part of this authority when He freed His disciples from the yoke of its burdensome Pharisaic observance. He exercised His lordship over the day far more royally when He by His Spirit made the day of His resurrection the weekly religious festival of His Church. By this He gave it altogether a new character. Henceforth it is a day not of mere rest, but of renewed life—the life of His own resurrection; and so its characteristic ordinance is not the slaying of beasts, but the life-giving celebration of the Sacrament of His own Risen Body.—M. F. Sadler.

The freedom of Christ’s service.—The service of God, and the service of the Temple, by universal consent, superseded the Sabbath law. But Christ was greater than the Temple, and His service more truly that of God, and higher than that of the outward Temple—and the Sabbath was intended for man, to serve God: therefore Christ and His service were superior to the Sabbath law. Thus much would be intelligible to these Pharisees, although they would not receive it, because they believed not on Him as the Sent of God. But to us the words mean more than this. They preach not only that the service of Christ is that of God, but that, even more than in the Temple, all of work or of liberty is lawful which this service requires. We are free while we are doing anything for Christ: God loves mercy, and demands not sacrifice; His sacrifice is the service of Christ, in heart, and life, and work. We are not free to do anything we please; but we are free to do anything needful or helpful, while we are doing any service to Christ. He is the Lord of the Sabbath, whom we serve in and through the Sabbath. And even this is significant, that, when designating Himself Lord of the Sabbath, it is as “the Son of Man.” It shows that the narrow Judaistic form regarding the day and the manner of observance is enlarged into the wider Law, which applies to all humanity. Under the New Testament the Sabbath has, as the Church, become Catholic, and its Lord is Christ as the Son of Man, to whom the Body Catholic offers the acceptable service of heart and life.—A. Edersheim, D.D.

Christians are lords of the Sabbath.—We also are, in our measure, “lords of the Sabbath,” which was made for man; we have a Christian liberty, which, remember, implies a deep Christian responsibility, to regulate our method of observing the Sabbath, under God’s general laws, so as to make it to ourselves not a burden, but an exceeding spiritual blessing. This liberty indeed is ours, only in proportion as we are living as real members of Christ, having His mind, and in our deeds being like Him. So far as we are sinful we forfeit our privileges, even as a life of slavery makes men unfit for freedom; we may require the constraints of a law, and lose the full enjoyment, the perfect blessing, of the Lord’s Day. But still Christ’s words show us what we should aim at and desire; they teach, us how to look on our Sundays, as blessings for which we may thank God; and stir us up to use them, not by any formal rules, still less by any gloom or compulsion, but freely and thankfully, for our blessing and happiness both of body and soul. They were made for us; and we, by God’s grace, are lords over them, only under Him who is God and Lord of all.—Bishop Barry.

ILLUSTRATIONS TO CHAPTER 2

Mark 2:27. Benefit of the rest-day.—Man! man! this is the great creator of wealth. The difference between the soil of Campania and Spitzbergen is insignificant compared with the difference presented by two countries—the one inhabited by men full of moral and physical vigour, the other by beings plunged in an intellectual decrepitude. Hence it is that we are not impoverished, but on the contrary enriched by this seventh day, which we have for so many years devoted to rest. This day is not lost. While the machinery is stopped, while the car rests on the road, while the treasury is silent, while the smoke ceases to rise from the chimney of the factory, the nation enriches itself none the less than during the working days of the week. Man, the machine of all machines, the one by the side of which all the inventions of the Watts and the Arkwrights are as nothing, is recuperating and gaining strength so well, that on Monday he returns to his work with his mind clearer, with more courage for his work, and with renewed vigour. I will never believe that that which renders a people stronger, wiser, and better can ever turn to its impoverishment.—In The Life of Frank Buckland, the eminent naturalist, who devoted himself so thoroughly to the scientific and practical study of the river and sea-fisheries of Great Britain, there is the following testimony to the value of Sabbath rest: “March 1866.—I am now working from 8 a.m. to 6 p.m., and then a bit in the evening—fourteen hours a day; but, thank God, it does not hurt me. I should, however, collapse if it were not for Sunday. The machinery has time to get cool, the mill-wheel ceases to patter the water, the mill-head is ponded up, and the superfluous water let off by an easy, quiet current, which leads to things above.”—In one of the most densely populated parts of the city a gentleman lately visited the house of a poor, hard-working, infidel cobbler. The man was busy at his last, and had scarce time to look up at his unwelcome visitor. “That is hard work.” “It is, sir.” “For how many hours a day have you to labour here—twelve?” “Yes, and more, sir. I am never off this seat under a fourteen or fifteen hours’ spell of it.” “That is sore toil for a bit of bread.” “Indeed it is, sir; and very thankful am I when the week’s end comes. What would become of me, and the likes of me, without that rest?” “And who, friend, think you, gave you that rest? Came it by accident, or arrangement, or how?” There came no answer to that: the cobbler hung his head; the man was honest; the sceptic was ashamed.—An agricultural labourer named Alègre, about sixty years of age, was arrested during the French Revolution, and put in prison for not having worked on a Sunday. A week after his release he presented himself, dressed in his Sunday clothes, before the Committee. On being asked what he wanted, he replied that he was getting old, and that when he had worked all the week he was tired out and wanted rest, so that if he went to labour on Sunday he should rob his employer, and that therefore he preferred to come and be put in prison. The Committee, who no doubt thought the man had come to make a denunciation, were nonplussed at the strange humour of this singular request, shrugged their shoulders, and bade their petitioner go about his business.—William Wilberforce said, “I can truly declare that to me the Sabbath has been invaluable.” When Sir Samuel Romilly, Solicitor-General during Fox’s administration, committed suicide, Mr. Wilberforce said, “If he had suffered his mind to enjoy such occasional remission, it is highly probable that the strings of life would never have snapped from over-tension.” The celebrated Castlereagh, who was Foreign Secretary in 1812, committed suicide in 1822. Wilberforce said, “Poor fellow! he was certainly deranged—the effect probably of continual wear of the mind and the non-observance of the Sabbath.”—After all, the question is not so much one of the safety and well-being of life and property as of the higher well-being of the personal soul. A great statesman is reported to have said to one who sought of him an interview concerning secular matters on the Lord’s Day: “I must keep one day in which to realise what I am and where I am going!”—A world without a Sabbath, says Mr. Beecher, would be like a man without a smile, like a summer without flowers, like a homestead without a garden. It is the joyous day of the whole week.