Luke 6:1-11 - Homiletics

Christ and the sabbath day.

No feature of Christ's ministry is more striking than his attitude towards the sabbath of Israel. His first conflict with the Jewish authorities was associated with the sabbath. St. John tells us the story of this conflict in the fifth chapter of his Gospel. A man, paralyzed for thirty-eight years, had heard the voice, "Rise, take up thy bed, and walk;" and, made instantly whole, he had gathered up the pallet which for so long had been stretched by the Pool of Bethesda, and had walked. "It is the sabbath day!" cried the narrow pedants who sat in Moses' chair; "it is not lawful for thee to carry thy bed." From that hour one of the things which spies and emissaries were instructed specially to watch was the conduct of Jesus on the sabbath. Behold the opportunity of accusation that is supplied in the incidents here related—two incidents, if not on the same sabbath, at least on sabbaths separated by a very short interval from each other. In these incidents—the plucking and rubbing of the ears of corn, and the healing of the man with the withered hand—there are presented lessons of permanent value. Two points in particular may be noticed.

I. The question— IS THE SABBATH OF THE FOURTH COMMANDMENT CONTINUED IN THE NEW TESTAMENT OF OUR LORD AND SAVIOUR ? In the light of Christ's teaching we can distinguish between what was dispensational and temporary and what is abiding because rooted in the fitness of things. The Christian sabbath is not merely the Jewish sabbath continued. It is a new day, reminding us of a new state of things, conjoining with the remembrance of the creation in the beginning the witness for the new creation, the new making of things in heaven and earth, through the resurrection of the Lord, calling us to acts of worship and praise and to offerings of love as the Israelitish sabbath did not. Ours is not the seventh, but the first day, and this first day is the Lord's day. To surround it with vexing and irksome restrictions is to take us back from the substance into the dim land of shadows. But, this said, the balancing and completing truth must not be omitted. It is urged by some that the fourth commandment is no longer our authority. But why is that commandment one of the ten great words? Is it not because it is the expression of something essentially and therefore permanently right? because behind it there is the original commandment of the Creator—that which is written in our human nature? The sabbath—this is the testimony of Jesus—was no mere dispensational ordinance, no mere local or tribal arrangement. Grand and solemn is the word, "The sabbath was made for man." It is not by doing away with it, but by bringing into view its right proportions and its highest benefits, that he proves himself the Lord of the sabbath. What is the truth of the supremacy thus claimed? Some persons take the sentence of the fifth verse, "The Son of man is Lord also of the sabbath," as implying that any one born of woman has authority to subordinate to the sense of his own need the sabbath which was made for man. Even supposing that this use of the word "Son of man" were allowable, is the conclusion drawn permissible? Would the idea for an instant be tolerated that, because laws are imposed by the ruler for the benefit of his subjects, each subject might change them or dispense with them at his own convenience? But there can be no doubt that the "Son of man" spoken of is Christ himself, the second Adam, the representative Man. He—realizing, on the one hand, the true purpose of the sabbath, and discriminating, on the other, between such a use as shall keep the institution subordinate to the end, the good of man, and such an abuse as practically inverts this order, making man a mere creature of the institution—gives the true note of the blessed sabbath-keeping.

II. WHAT IS THIS BLESSED SABBATH - KEEPING ? Observe:

1 . There is no disturbance of the primary conception—rest. That is implied in the very word "sabbath." Rest, undoubtedly, is the need to which the ordinance immediately refers. "Six days shalt thou labour" is part of the Divine injunction. "But on the seventh day thou shalt not do any work." What a blessing is the weekly cessation from weary toil! The experiment of a tenth-day rest has been tried, and has failed. The septennial period seems to be the proportion adapted to the human system. In our complex social life individuals must suffer for the general good; some must work that the greater number may rest. But can we too jealously guard the rights of the poorest, ay, of beast as well as man? Can we too earnestly demand that there shall be no causeless multiplication of labour on the day of the Lord? Yes; God's sabbath is for repose of body, brain, mind, spirit. What promotes a healthy rest is in harmony with it; what hinders is alien to it. A day of pleasure-seeking and excitement is not a help. Take two men-one spending his Sunday in search of mere enjoyment; the other spending it quietly in the midst of his family, at church, taking the quiet walk, doing some little service for Christ: which of the two is the more rested, soothed, fitted for the labour of the Monday morning? Rest but not torpor, repose but not inaction, is a want for which the sabbath was made.

2 . But with this comes into view what is distinctive in Christ's theory of sabbath-keeping. Negatively, in the reply about the rubbing of the ears of corn. He reminds us that no dull uniformity must overbear pressing human necessities. These are not to be met by a categorical "It is not lawful." The consideration of human well-being must allow for a certain flexibility in all enactments. But, positively, remark what is shown in the case of the man with a withered hand. This—that a beneficent activity is the highest fulfilment of the sabbath. Therefore the activity of worship and instruction; therefore also the activity of kindness-doing, of seeking the good of our fellows, of having a part with God the Healer. The ideal of the rest-day is a day in which a due proportion of these two forms of well-doing is maintained—the assembly for the service of God in prayer and praise and mutual edification, and room for doing good in the home and in the world. Do we realize, or even attempt to realize, this ideal as we should? How listless, how wanting in brightness and usefulness, is the observance of Sunday by even religiously minded persons! Ah! the most lawful of lawful things is to do well on the sabbath day, and the holier and more refreshing will the day be the more that in it the opportunity is realized of doing good and saving life, and thus proving ourselves his brethren who, being the Son of man, is Lord also of the sabbath.