Marcos 2:27

DISCOURSE: 1420
THE USE AND BENEFIT OF THE SABBATH

Marcos 2:27. And he said unto them, The Sabbath was made for man, and not man for the Sabbath.

IN nothing is the force of prejudice more strongly seen, than in the blame cast by the world upon the followers of Christ for the most trifling offence, whilst the greatest enormities of ungodly men are suffered to pass without any animadversion whatever. Nor is it only for a real deviation from duty that they are condemned, but for the smallest departure from rules, which have their foundation in nothing but human policy or superstition. The Disciples of our Lord had been attending the Synagogue on the Sabbath-day, and, being hungry [Note: Mateus 12:1.], they plucked some ears of corn as they passed through the corn-fields, and ate it. This was an act which God himself had particularly specified as lawful [Note: Deuteronômio 23:25.]; and therefore the Pharisees could not condemn it: but the law forbade men to do any servile work upon the Sabbath-day; and therefore the Pharisees, being determined to find fault, construed the plucking and rubbing a few ears of corn as a reaping and threshing of the corn; and inquired with indignation, Why they presumed to do so on the Sabbath-day [Note: Mateus 12:2. with Lucas 6:1.]? But our blessed Lord vindicated their conduct: he shewed that works of necessity or mercy might be performed, as well on the Sabbath as on any other day. He reminded them of David’s conduct in eating the holy bread, which was forbidden to be eaten by any but the priests and their families: he had never been censured for it either by God or man, because he was impelled to it by unavoidable necessity. He reminded them also of the priests in the temple, who performed very laborious work in killing, flaying, and consuming the sacrifices, yet incurred no guilt thereby, because they were serving God: and from these precedents he shewed them, that the Disciples were not worthy of blame, since what they had done was in attending upon Him, and from a necessity imposed by the imperious calls of hunger. The sanctity of the Sabbath he acknowledged; but informed them at the same time, that, where the observance of it militated against the welfare of man, its authority was superseded; for that “the Sabbath was made for man, and not man for the Sabbath.”

From this declaration of our Lord, we shall take occasion to shew,

I. The end for which the Sabbath was instituted—

The appointment of the Sabbath did not take place, till the whole work of creation was complete: therefore man, who was created on the sixth day could not be made for the Sabbath, but the Sabbath as far as man was concerned, must be made for him. But, without laying any stress on the priority of man’s existence, we may confidently affirm, that the Sabbath was instituted for the benefit,

1. Of individuals—

[It is no small privilege to men that God has appointed them a day of rest, wherein they are to cease from the cares and labours of this world, and to attend to the concerns of another world [Note: Êxodo 23:12.Deuteronômio 5:14.]. We know by experience how worldly occupations affect the mind; how powerfully they draw us from God, and impede us in the pursuit of heavenly things; and there is reason to fear, that if no such appointment had existed, we should, long ere this, have been immersed in heathen darkness: we should have been satisfied with the things of this life, and not thought of inquiring after any thing beyond. But on every return of this sacred rest, we are reminded, that there is a God whom we must serve, and that there is an eternal portion which it behoves us to secure. We are led to take a retrospective view of our past lives, in order to see what we have done for our souls, and what prospect we have of attaining that happiness, for which we were created, and for which we were redeemed. In short, this appointment of a Sabbath affords exactly the same occasion for advancing the welfare of our souls, as the permission to labour on the six other days does for the advancement of our temporal interests: as, on the six days, we devise and execute plans for the acquisition of wealth, so, on the seventh day, we are occupied in attaining higher degrees of faith and holiness: and as, in the one case, we frequently cast up our accounts in order to see what progress we have made, so, in the other case, the periodical leisure that is afforded us, enables us to ascertain with precision the state of our souls before God.

Who then has not reason to be thankful for an institution which is so replete with benefit to his soul? Well might God number it amongst the highest obligations which he had ever conferred upon his people, the Jews [Note: Neemias 9:13.Ezequiel 20:12.]; and well may we number it amongst our choicest blessings.]

2. Of the whole community—

[Had no specific time been appointed by God, none could ever have been agreed upon by men: no day would have suited the convenience of all; nor could human authority have prevailed to establish a law that should be universally and irrevocably obeyed. But God having fixed a day, the whole race of mankind is bound to yield obedience to his command: so that all who acknowledge his authority, wake upon the Sabbath with the same views, the same desires, the same purposes; all feeling in themselves an obligation to keep it holy, and all conscious that the same feeling pervades the Lord’s people in every quarter of the globe. In respect to this, there is no difference of rank or station. The rich man sees, that he is to lay aside both his cares and pleasures, in order to attend to the concerns of his soul: the poor man also sees, that though he may be, as it were, a slave on other days, on this day he is the Lord’s free-man. Indeed the poor have very peculiar cause for thankfulness on account of the Sabbath; for the rate of wages in every country is calculated by the amount that is necessary to support a man and his family; and that is given to a man for six days’ work, because God has commanded him to rest the seventh: but, if no such command had been given by God, the poor would have been required to work the seven days without any augmentation of their wages: in this respect, therefore, the poor are peculiarly benefited. But indeed the whole community being thus set at liberty for heavenly pursuits, and means of instruction being provided for all, such instruction too as they would not very readily receive in private, all meet, as by common consent, in the house of God, and there offer their united sacrifices of prayer and praise. From thence ail return to the bosom of their families, to diffuse a kindred spirit in their domestic circles, and thus to advance the temporal, no less than the eternal, happiness of themselves and others. Doubtless the degree in which these ends are promoted, must depend on the dispositions of the persons themselves; they who have no desire after spiritual blessings, will make no improvement of the opportunities afforded them: but they whose minds are spiritual, and whose situations in life preclude them from devoting much of their time to religion on other days, will now unite in social exercises, and in heavenly converse, with tenfold pleasure; and their hearts will burn within them, whilst they speak of the things which God has done for their souls. Nor will these persons he contented with seeking good to themselves; they will endeavour to do good to others: they will think whether there be not some ignorant neighbour whom they can instruct, or some afflicted neighbour whom they can comfort. On this day the poor is on a par with the richest: his time is his own, to spend for God, either in a way of personal improvement, or for the edification of those around him.
Suppose then the Sabbaths to be thus employed, who can calculate the good accruing from them to all ranks and orders of men; to the rich and to the poor; to the man in health, and to the roan immured in prison, or languishing on a bed of sickness; to those who are advanced in years, and those who are just entering on the stage of life?]
If, from these views of the Sabbath, we are made sensible of its value, let us consider,

II.

The manner in which it should be improved—

It is not intended that we should be in bondage, as the Jews were; and much less that we should bear such an intolerable yoke as the Pharisees imposed on their Disciples: yet we are bound to venerate the Sabbath, and to keep it holy. God has enjoined that duty with very peculiar solemnity; “Remember that thou keep holy the Sabbath-day.” In what manner we should keep it holy, the text will inform us: we should keep it,

1. With a grateful sense of our privilege—

[God, in infinite love and mercy, has made this day on purpose for us: he knew how much such a periodical season of reflection would conduce to our happiness, and therefore appointed the observance of it even in Paradise. To us, who are so corrupt and sinful, and are immersed in the cares and pleasures of an ensnaring world, this institution is still more important: and therefore, when we wake on a Sabbath morning, our first thoughts should be, “This is the day that the Lord hath made; we will rejoice and be glad in it [Note: Salmos 118:24.]” On rising from our beds, we should shut the door of our minds against the intrusion of worldly thoughts, and should set our-selves to the contemplation of heavenly subjects. We should invite our God to come and take possession of our souls, and to banish from thence every imagination that may interfere with his service, or retard our spiritual improvement. We should consider what great objects are to be attained that day; what innumerable sins to be lamented; what great and Precious promises to be embraced; what communion with God the Father, and with the Lord Jesus Christ to be enjoyed; what grace, and mercy, and peace to be brought into the soul; what victories to be gained; what glory to be secured. Methinks, on retiring to our closet, we should say, ‘Now, vain world, begone; let nothing belonging to thee interrupt me for a moment: welcome, precious Bible, thou inestimable treasure: let me now unfold thy sacred pages, and obtain an insight into thy mysterious truths: and, O my God, “shine into my heart, to give me the light of the knowledge of thy glory in the face of Jesus Christ!” ’ In short, precisely as a carnal man embraces with avidity an occasion of worldly gain, and uses with energy the means of accomplishing his desire, so should we regard every Sabbath with increased joy, and improve it with augmented diligence.

That this is really the proper way of sanctifying the Sabbath, we are sure; since it is the very way prescribed by God himself: nothing of a temporal nature should (any further than is absolutely necessary) be admitted into our minds; but our whole delight should be in the God of our salvation [Note: 2 Coríntios 4:15.Isaías 58:13.]

2. With a humble sense of our responsibility—

[If God has instituted Sabbaths for our good, they are a talent of which we must give an account to him. And O what an awful responsibility have we incurred by means of them! A person that is seventy years of age has had no less than ten years of entire Sabbaths! What might not have been done in that time, if they had been properly improved? — — — When therefore the Sabbath arrives, though we should welcome it as a blessing, we should welcome it with fear and trembling: lest, when designed for our good, it should only aggravate our final condemnation. We should pray to God to raise our minds to the occasion; to spiritualize our affections; to draw nigh to us in our secret retirement, and to reveal himself to us in the public assembly. We should bear in mind, that without Him we can do nothing: and that it is His presence and His blessing alone that can render any means effectual for our good. And when we come to the close of the Sabbath, we should inquire diligently, how far the designs of God’s love and mercy have been accomplished in us, and how far we have been forwarded in our preparation for the eternal Sabbath. It is this mixture of “joy and trembling” which we ought to cultivate, as the most desirable of all frames; contented to wait for unmixed joy, till all our dangers and responsibility shall be for ever past.]

We cannot conclude without adding a word,
1.

Of reproof—

[As for those who make scarcely any difference between the Sabbath and other days, but follow their business or pleasure in a shameless manner, we shall leave them to the reproof of Nehemiah [Note: Neemias 13:15.], only warning them that their present gains or pleasures will but ill repay them for the loss of their souls. Our present subject leads us rather to notice those who detain their wives or servants at home, in order to provide them a more palatable repast. How different was the conduct of Christ and his Disciples! They had been so occupied in holy exercises, that they had even omitted to make the necessary provision for the calls of nature; and were contented to satisfy their appetite with a little barley rubbed out of the ears which they gathered by the way. It should seem that they were regardless of bodily indulgence, when they were called to attend to the concerns of their souls. O that we would learn of them, and imitate their self-denying piety! True it is, as we have said before, that works of mercy and necessity may be done; but it is equally true, that an attention to the soul is a work of the greatest mercy, and of indispensable necessity.]

2. Of encouragement—

[Though the alleged violation of the Sabbath was the pretext for condemning the Disciples, the real cause was, their adherence to Christ. Thus, if some sacrifice of time or bodily comfort be made in order to serve our God, the proud Pharisees, who hate the light, will inveigh against us as violating some duty either to God or man; when, if we spent our time in any other way, they would find no occasion of offence at all. But, if we be treated thus, let us remember who suffered in like manner before us; and let us comfort ourselves with this reflection, that, though man may condemn our piety, our God will both approve and reward it.]