The Sabbath.
I. WHAT? The essential point in the institution is the sanctification to God of a seventh part of our time, of one day in seven. Which day of the seven is observed is indifferent, not in the sense of being left to individual choice, but in respect of any inherent sanctity in one day above another (Romans 14:5). The day is made holy by the Divine appointment, and by the uses we put it to. We sanctify the Sabbath:
1. By observing it as a day of rest from secular toil. The need of a rest day in the week is universally acknowledged. Every effort should be made to extend the boon as widely as possible, and to avoid infraction of the rights of others in connection with it. Our aim should be to lessen Sunday work, not to increase it. Apply to railways, steamboats, post-office work, museums, etc.
2. By devoting it principally to religious uses. It is only by conserving the Sabbath as a day sacred to religion that we can hope to preserve it as a day free from toil. We need, for spiritual purposes, all the opportunities it gives us.
II. FOR WHOM? The answer is—for man. This is shown:
1. From its primeval origin. That the Sabbath dates from creation is implied in the narrative in Genesis 2:3, in the terms of the command (Exodus 20:8-11), in Christ's words (Mark 2:27), in the argument in Hebrews 4:3, Hebrews 4:4, and in the recently deciphered Chaldean traditions. While it may be argued, that if designed to commemorate creation, this is a matter which concerns all men equally with the Jews.
2. From its place in the moral law. It is certainly remarkable, if the Sabbath is a purely Jewish institution, that it should be found embodied in the first of those two tables which by their contents, as well as by the manner of their promulgation, are shown to be of a distinctly moral nature.
3. From the respect paid to it by the prophets (see Isaiah 58:13, Isaiah 58:14). The language here employed is very different from that which prophets were accustomed to use of purely ceremonial institutions.
4. From Christ's defense of it. It is noticeable, and supports our view, that while frequently charged with breaking the Sabbath law, the Savior never once admits the charge. He carefully defends himself against it. He unceremoniously clears away the rubbish which the Pharisees had heaped upon the institution; but the Sabbath itself he never speaks of as a thing to be abolished. He sets it in its true light, and shows high respect for it.
5. From its reappearance in the new dispensation in a form adapted to the genius and wants of Christianity. The name Sabbath is not found in the New Testament, applied to the first day of the week, but the thing appears in that weekly festival of the Apostolic Church—the Lord's day.
6. From the proved adaptation of the Sabbath to the constitution of man's nature. The seventh-day rest is found by experience to be essential to man's welfare. It ministers to physical health, mental vigor, moral purity, and religious earnestness. The Sabbath-keeping nations are by far the happiest, most moral, and most prosperous. These reasons combine to show that this institution is one intended and adapted for the whole human family.
III. WHY? The institution, as seen above, is grounded in deep necessities of man's nature. It is, moreover, a suitable recognition of the Creator's right to our worship and service. But further, it is:
1. Commemorative
—in the case of Israel, of redemption from Egypt (Hebrews 4:15); in the case of the Christian, of redemption through Christ.
2. Prefigurative—of the rest of heaven (Hebrews 4:9).—J.O.