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The Holy Sabbath: 7. Its Perpetuation Continued

By A.W. Pink


      From Studies in the Scriptures Publication: July, 1939

      Continuing at the point where we left off last month, let the reader ponder carefully the following questions. Does a weekly return of a day, separated from ordinary employment and consecrated to the immediate service and worship of God, seem to run contrary to the evident scope and tendency of the Gospel, or rather to harmonize with it? Does it tend to promote or hinder the end which Christianity has avowedly in view? Is it relished or disrelished by those who have drunk most deeply into the spirit of the Gospel? And when it is allowed, more or less, from whatever cause, to fall into neglect, does the cause of Christ appear to gain or to lose in consequence? These are very important and most pertinent inquiries, and are not to be summarily dismissed by a prejudiced shrug or sneer.

      It is neither fair nor fitting that such questions as the above should be disposed of by a general and unsupported objection that such an ordinance as the Sabbath is not in keeping with the spirit of the Gospel. We ask, in what respect is it not in accord? Does it beget a temper which the lessons of the Gospel are meant to subdue, or to check the growth of feelings which it calls us to cherish and manifest? If this were the case, it would go far to prove the unsoundness of any defense which might rather be raised for the Sabbath in this dispensation. But is it so? Wherein lies the supposed contrariety between the design and spirit of Christianity and the strict observance of a weekly Sabbath? To reply that the one promotes freedom while the other makes for bondage, is to confound liberty and license and is to mistake necessary restraint for serfdom.

      It is almost universally acknowledged in Christendom that the Gospel, considered in its lowest aspect, is pre-eminently a scheme of benevolence, and that it looks with a kindly and friendly countenance on the condition of those who most stand in need of sympathy and care. But we ask, is not a weekly Sabbath, withdrawn from worldly employments, bringing to the very busiest the liberty, at least, of relaxing their bodies and refreshing their spirits, one of the highest boons that can possibly be conferred on the poor? Certainly God Himself claimed it as one of His special acts of kindness toward Israel that He gave to them the privilege of knowing and keeping such a day. Are, then, the artisans of this materialistic, strenuous, and avaricious age, in less need of such a merciful furlough from their weekly toil? Then has the Gospel less concern for man's temporal well-being than had the Law?

      But the Gospel has another, a higher, a far more prominent and peculiar characteristic than this, namely, its spiritual and holy tendency being pre-eminently designed to beget those who embrace it to a pure and heavenly life. In this respect it not only equals, but far surpasses Judaism. True it is, blessedly true, that the Gospel is not so much a revelation of law as of grace, nevertheless grace abounds only that believers may proceed to higher exercises of faith and godliness. Every doctrine it reveals, every privilege it confers, is avowedly designed to have its present fruit unto holiness, as well as its final end unto everlasting life. To be conformed unto the pure image of the Son of God, to have our affections set upon things above and not on things of the earth, to glorify God and not gratify self is the character at which the Gospel aims--which all its truths and ordinances are calculated to produce, and without which its great end is practically annulled. Hence the covetous, the lovers of pleasure, the earthly-minded, no less than the grossly impure, are expressly declared to be unfit for a place in the kingdom of God as now constituted.

      Now as real Christianity is thus identified with a spiritual and heavenly character on the part of its professors, it is pertinent to ask, What relation has the institution of a weekly Sabbath, dedicated throughout to the worship and service of God, to such an object? Does it tend to promote, or rather to hinder and retard, this high design? The question is not whether men may not strictly adhere to the observance of a proper Sabbath, and yet resort to unhallowed practices on other days of the week, for hypocrisy can counterfeit a regard to this as to any other ordinance of God. No, it is, Is the Sabbath calculated to be a handmaid to the Gospel in producing the purifying effects at which it aims? Does a weekly returning day, divorced from all ordinary labour and devoted to religious exercises, tend to help forward true piety, or to mar and kill so desirable a fruit.

      The question when thus directed to its proper object, admits of a speedy answer: not only is a day of holy rest greatly conducive to the end in view, but it is scarcely possible to conceive how, without such a day, the end could, among the bulk of mankind, be accomplished at all. Even under the Mosaic economy, when the standard of spirituality was confessedly lower than it ought to be now, the Sabbath was found necessary for the same purpose, and on this account especially did God set it to be "a sign between Him and His people throughout their generations, that they might know that He was the Lord that sanctified them." How much more, then, is it required now, when His people are called to live so much by the faith of what is spiritual and Divine, and to cultivate that elevated frame of mind and course of life which is indispensable to a close communion with God.

      While it is true that the Gospel requires this heavenly mindedness and holy living to be common to every day of the week, and does not allow it to be confined only to one, yet take away the wholesome and hallowing influences of that one, constantly coming round with its sacred exercises, and what is likely to become of the rest? How soon will the bulwarks of piety give way, and the whole spirit and character of Christianity become secularized, if the Sabbath were practically abolished and every day of the week were alike devoted to worldly pastime or business. If the cause of Christ on earth is to prosper, and the great end of the Gospel to be promoted in the souls of men, then assuredly this day of holy rest to the Lord cannot be dispensed with, nor can it be too jealously guarded against the encroachments of worldly occupation, for it is through the sacred leisure and holy exercises of that day men are especially to familiarize themselves with the things of God.

      Another way of ascertaining the relation which the Sabbath holds to practical Christianity is to inquire how they who have drunk most deeply into the spirit of the Gospel usually feel toward such a day. If we might entertain any doubt as to the proper connection between a Sabbath and the great ends of the dispensation of grace, we ought surely to have that doubt removed, if we find the general pulse of the saints beating, as it were, in unison on the subject. We would seldom fail to gather aright the bearing of any particular measure on the constitution of a country, if we heard one and the same sentiment expressed regarding it by those who were most conversant about and imbued with the spirit of that constitution. So with the Sabbath. Can any such testimony be produced in its favour? Yes--in every generation of this era, the most pious have espoused and promoted its observance, and that not only in one country, but in every land where the Gospel obtains a footing. Pages might be filled with testimonies from one and another, but we will content ourselves with one only, who lived in the palmy days of Puritanism.

      "For my part, I must not only say, but plead whilst I live in this world, and leave this testimony to the present and future ages, that if ever I have seen anything in the ways and worship of God, wherein the power of godliness hath been expressed: anything that hath represented the holiness of the Gospel, and the Author of it; anything that hath looked like it prelude to the everlasting Sabbath and rest with God, which we all through grace to come unto, it hath been there and with them where and amongst whom the Lord's Day hath been had in highest esteem, and a strict observation of it attended unto, as an ordinance of our Lord Jesus Christ. The remembrance of their ministry, their walking and conversation, their faith and love, who in this nation have most zealously pleaded for, and have been in their persons, families, and churches, the most rigid observers of this day, will be precious with them that fear the Lord, whilst the sun and moon endure" (John Owen).

      We bring these arguments to a close by pointing out that it adds much to the force and conclusiveness of all that has been advanced above for the necessity of a Sabbath to the life and prosperity of Christianity, that whenever the observance of such a day falls into practical neglect the consequence to the cause of Christ are most disastrous. Ministers of the Gospel, and teachers and guardians of youth have often proclaimed the melancholy result of what they have witnessed in many lands, that neglected or ill-spent Sabbaths infallibly carry in their train declining spirituality and decreasing morality. Chaplains of prisons have in like manner borne witness that the vast majority of offenders brought under their notice have been notorious Sabbath-breakers, and that many of them acknowledge their downward course began with neglecting its holy duties and privileges.

      Thus far have we sought to show that the presumption in favour of the Sabbath being perpetuated during this Christian era amounts virtually to a demonstration. We now proceed to prove this presumption grows into certainty when we contemplate the personal conduct of the Lord Jesus Christ in connection with it, and ponder some of His declarations. Take first the former: "And He came to Nazareth, where He had been brought up; and, as His custom was, He went into the synagogue on the Sabbath day" (Luke 4:16). Thus it is clear that the Saviour honoured this Divine institution. During the quiet years which preceded His public ministry, He had regularly attended the synagogue's services on that day specially set apart for sacred solemnities. It is striking to note that this statement occurs not in Matthew (the most Jewish of the Synoptists), but in Luke, where He is portrayed as the Son of man.

      At the beginning of His public ministry, one of Christ's first announcements was, "Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy, but to fulfil" (Matt. 5:17). Here the Lord asserted in most unequivocal language, that His mission in this world was not designed in any respect to abolish or relax, but to verify and confirm what had previously been declared by God. The Redeemer accomplished what was required by the Law and the Prophets, first, by personally fulfilling in Himself that righteousness which they demanded; and second, by imposing the same upon His people as the measure of that obedience to which through His grace they were to be ever growing. To have ignored the demands of the Law or the Prophets in either of those respects, would manifestly have been to destroy and not to fulfil them.

      Now the force of Christ's solemn assertion in Matthew 5:17 and its pertinence to our present inquiry is at once apparent if we pause to ask this specific question: was the ordinance of the Sabbath equally recognized and enforced in the Law and the Prophets? Surely the question answers itself. In that solemn and comprehensive revelation of Law which was promulgated from Mount Sinai and which in Scripture is usually denominated "the Law," it had a definite, an honourable place, occupying the very center of the Ten Commandments. So, too, in the Prophets: not only when they spoke of Jewish, but also when they referred to Gentile times, there is (as we have shown) a testimony both explicit and authoritative in favour of the Sabbath. Thus, when Christ declared He came to fulfil the Law and the Prophets, He can only be fairly understood to mean that He definitely adopted the testimony they delivered concerning the day of Sacred Rest.

      "And He said unto them, The Sabbath was made for man, and not man for the Sabbath: Therefore the Son of man is Lord also of the Sabbath" (Mark 2:27, 28). The Sabbath was designed for man's blessing. It was given because he needed it, both in his body and in his soul. It was appointed that he might be man in the highest sense of the word--something better than a beast of burden, something nobler than a cash register. Observe the force of, "Therefore the Son of man is Lord also of the Sabbath": because the Sabbath is made not merely for Israel, but for man, and because in becoming incarnate the Son of God touched all humanity, as "Son of man" He is "Lord also of the Sabbath." And mark well His relation thereto: He is not the Destroyer of the Sabbath, but its "Lord"; not the Repealer of it, but its Sovereign.

      There are a number of passages in the Gospels (like Matt. 12:1, 2, 10) which record the criticisms that the Saviour met with from His enemies regarding His conduct on the Sabbath, and it is most instructive and important to note the different answers He gave in self-vindication. That which is of chief moment for us to observe is that His utterances on these occasions made it unmistakably clear that both works of real necessity and works of mercy on the Sacred day are permissible and lawful. Thus we discover that the words, "in it thou shalt not do any work" (Exo. 20:10) are not to be understood absolutely, but are to be interpreted in the light of these modifications of Christ. All Sabbath labour which is not imperative for the well-being of man and beast is Divinely forbidden, but whatever be essential for their true good is sanctioned by the Lord's own example.

      Though Christ ignored all the rabbinical regulations which had been superimposed upon the Divine Law, He never did one thing or uttered one word which to the slightest degree undermined or relaxed the requirements of the Fourth Commandment. There is evidence that the Sabbath law had been encumbered and perverted by Jewish interpretations and traditions. They permitted a man to fill a trough with water for beasts to come and drink, but forbade him carrying water to them. According to one school it was not allowable to minister unto the sick on the Sabbath. Consequently we find our Lord going to considerable pains to expound the Fourth Commandment, and rescue it from these accretions. It was not that Christ modified the exactions of the Divine Law or granted man an indulgence for secularizing the Sacred Day, but that He freed it from the arbitrary injunctions of the Jewish teachers.

      In what has just been pointed out, we discover another proof for the continuance of the Sabbath in this dispensation. If the Sabbath had been on the brink of being repealed, why should Christ have been so careful to explain its requirements, and make clear that works of mercy and of necessity were allowable on that day? Read carefully the various vindications which He gave them when attacked on that point, and where is there the slightest hint that He was about to abrogate the Sabbath? So far from it, His defenses, one and all, were simply to the effect that He was delivering it from the errors of the Pharisees, and thereby He settled a point which would afterwards be of great service to His Church. "Suppose you saw a man taking pains to restore a defaced inscription on a pillar, to remove from it the rubbish which had been heaped around its base, and to tear away the ivy that surrounded its summit, would you not infer it was his intention that its inscription should remain for the information of future ages? Such was the conduct of our Lord in reference to the Sabbath Law" ("The Sabbath Not a Mere Judaical appointment" by Andrew Thomsom).

      "But pray ye that your flight be not in the winter, neither on the Sabbath day" (Matt. 24:20). These words were uttered by Christ at the close of His public ministry. "The earliest possible period to which this direction can refer, is the siege of Jerusalem--a period at least 40 years after the ascension of Christ, that is, after the full establishment of the Gospel dispensation, and after 'the Gospel of the kingdom had been preached in all the world for a witness unto all nations' (v. 14 and cf. Col. 1:6). At such an advanced period in the Gospel age, and in a season, too, of unparalleled distress, the disciples were, by the direction of their Lord, to make it a matter of special prayer that they might not need to take their flight on the Sabbath day . . . . It is impossible to entertain due respect to Christ as an infallible teacher, without admitting it to be His clear intention in this passage that the weekly Sabbath should continue after the Gospel dispensation was fully set up" (F. Fairbairn, from which much in this article is taken almost verbatim).--A.W.P.

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