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ANTIQUITY OF SABBATH OBSERVANCE.

203

CHAPTER 15.

LORD OF THE SABBATH.

THE SABBATH DISTINCTIVELY SACRED TO ISRAEL.

The observance of the Sabbath as a holy day was prominent among the Lord's requirements of His people, Israel, from a very early period in their history as a nation. Indeed, the keeping of the Sabbath as a day of surcease from ordinary toil was a national characteristic, by which the Israelites were distinguished from pagan peoples, and rightly so, for the holiness of the Sabbath was made a mark of the covenant between the chosen people and their God. The sanctity of the Sabbath had been prefigured in the account of the creation, antedating the placing of man upon the earth, as shown by the fact that God rested after the six periods or days of creative work, and blessed the seventh day and hallowed it. In the course of Israel's exodus, the seventh day was set apart as one of rest, upon which it was not allowed to bake, seethe, or otherwise cook food. A double supply of manna had to be gathered on the sixth day, while on other days the laying-by of a surplus of this daily bread sent from heaven was expressly forbidden. The Lord observed the sacredness of the holy day by giving no manna thereon.

The commandment to celebrate the Sabbath in strictness was made definite and explicit in the decalog, written by the hand of God amidst the awful glory of Sinai; and the injunction was kept before the people through frequent proclamation. It was unlawful to kindle a fire on that day; and record is made of a man who was put to death for gathering

a Gen. 2:3.

b Exo. 16:16-31.

c Exo. 20:8-11; 23:12; 31:13-15; 34:21; Lev. 19:3; 23:3; Deut. 5:12-14,

sticks on the seventh day. Under the administration of later prophets, the holiness of the Sabbath, the blessings promised to those who sanctified the day unto themselves, and the sin of Sabbath desecration were reiterated in words of inspired forcefulness. Nehemiah admonished and reproved in the matter, and attributed the affliction of the nation to the forfeiture of Jehovah's favor through Sabbath violation. By the mouth of Ezekiel the Lord affirmed that the institution of the Sabbath was a sign of the covenant between Himself and the people of Israel; and with stern severity He upbraided those who heeded not the day. To the separate branch of the Israelitish nation that had been colonized on the western hemisphere, regard for the sanctity of the Sabbath was no less an imperative requirement."

The observance demanded, however, was the very opposite of affliction and burden; the Sabbath was consecrated to rest and righteous enjoyment, and was to be a day of spiritual feasting before the Lord. It was not established as a day of abstinence; all might eat, but both mistress and maid were to be relieved from the work of preparing food; neither master nor man was to plow, dig or otherwise toil; and the weekly day of rest was as much the boon of the cattle as of their owners.

In addition to the weekly Sabbath, the Lord in mercy prescribed also a sabbatic year; in every seventh year the land was to rest, and thereby its fertility was enhanced. After seven times seven years had passed, the fiftieth was to be celebrated throughout as a year of jubilee, during which the people should live on the accumulated increase of the preceding seasons of plenty, and rejoice in liberality by

d Exo. 35:3; Numb. 15:32-36.

e Isa. 56:2; 58:13; Jer. 17:21-24.

f Neh. 8:9-12; 13:15-22.

g Ezek. 20:12-24.

h B. of M., Jarom 1:5; Mosiah 13:16-19; 18:23.

i Lev. 25:1-8; compare 26:34, 35.

RABBINICAL RULES CONCERNING THE SABBATH. 205

granting to one another redemption from mortgage and bond, forgiveness of debt, and general relief from burdens-all of which had to be done in mercy and justice. The Sabbaths established by the Lord, whether of days, of years, or of weeks of years, were to be times of refreshing, relief, blessing, bounty, and worship.

To the many who profess to regard the necessity of toil as a part of the curse evoked through Adam's fall, the Sabbath should appeal as a day of temporary reprieve, a time of exemption from labor, and as affording blessed opportunity of closer approach to the Presence from which mankind has been shut out through sin. And to those who take the higher view of life, and find in work both happiness and material blessing, the periodical relief brings refreshment and gives renewed zest for the days that follow.

But long before the advent of Christ, the original purpose of the Sabbath had come to be largely ignored in Israel; and the spirit of its observance had been smothered under the weight of rabbinical injunction and the formalism of restraint. In the time of the Lord's ministry, the technicalities prescribed as rules appended to the law were almost innumerable; and the burden thus forced upon the people had become well nigh unbearable. Among the many wholesome requirements of the Mosaic law, which the teachers and spiritual rulers of the Jews had made thus burdensome, that of Sabbath observance was especially prominent. "hedge," which by unwarranted assumption they professedly set about the law, was particularly thorny in the sections devoted to the Jewish Sabbath. Even trifling infractions of traditional rules were severely punished, and the capital penalty was held before the eyes of the people as a supreme threat for extreme desecration.'

The

j Lev. 25:10-55.

k Page 64.

I Note 1, end of chapter.

THE HEALING OF A CRIPPLE ON THE SABBATH,

In view of these conditions, we are not surprized to find our Lord confronted with charges of Sabbath violation relatively early in the course of His public work. An instance attended with many great developments is recorded by John, whose narrative covers the incident of a very impressive miracle. Jesus was again in Jerusalem, at the time of one of the Jewish festivals." There was a pool of water, called Bethesda, near the sheep market in the city. From the recorded description, we may understand this to have been a natural spring; possibly the water was rich in dissolved solids or gases, or both, making it such as we would call today a mineral spring; for we find that the water was reputed to possess curative virtues, and many afflicted folk came to bathe therein. The spring was of the pulsating variety; at intervals its waters rose with bubbling disturbance, and then receded to the normal level. Mineral springs of this kind are known today in many parts of the world. Some believed that the periodical upwelling of the Bethesda waters was the result of supernatural agency; and it was said that "whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had." The Bethesda pool was wholly or partly enclosed; and five porches had been built for the shelter of those who waited at the spring for the intermittent bubbling up of the

water.

On a certain Sabbath day, Jesus visited the pool and saw many afflicted folk thus waiting. Among them lay a man who for thirty-eight years had been grievously afflicted. From the man's statement of his helplessness we may infer that his malady was paralysis, or possibly an extreme form of rheumatism; whatever his affliction, it was so disabling

m John, chapter 5.

n Note 2, end of chapter.

A SABBATH HEALING AT BETHESDA POOL.

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as to give him little chance of getting into the pool at the critical time, for others less crippled crowded him away; and, according to the legends regarding the curative properties of the spring, only the first to enter the pool after the agitation of the water might expect to be healed.

The

Jesus recognized in the man a fit subject for blessing, and said to him: "Wilt thou be made whole ?" The question was so simple as almost to appear superfluous. Of course the man wanted to be made well, and on the small chance of being able to reach the water at the right moment was patiently yet eagerly waiting. There was purpose, however, in these as in all other words of the Master. man's attention was drawn to Him, fixed upon Him; the question aroused in the sufferer's heart renewed yearning for the health and strength of which he had been bereft since the days of his youth. His answer was pitiful, and revealed his almost hopeless state of mind; he thought only of the rumored virtues of Bethesda pool, as he said: "Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me." Then spake Jesus: "Rise, take up thy bed, and walk." Immediately strength returned to the man, who for nearly four decades had been a helpless invalid; he obeyed the Master, and, taking up the little mattress or pallet on which he had rested, walked away.

He had not gone far, before the Jews, that is to say, some of the official class, for so the evangelist John employs the term, saw him carrying his bed; and it was the Sabbath day. To their peremptory reprimand he replied out of the gratitude and honest simplicity of his heart, that He who had healed him had told him to take up his bed and walk. The interest of the inquisitors was instantly turned from the man toward Him who had wrought the miracle; but the erstwhile cripple could not name his Benefactor, as he had lost sight of Jesus in the crowd before he had found opportunity for ques

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