The Pulpit Commentary — Matthew — Volume 1 — Section 529

lioned by Moses. (1) For his Law requires the profaning of the sabbath by the priests in the temple. 'l'hey were required to prepare the sacrifices, offer them, and attend to the other services of the temple on the sabbath as on common days (see Exod. xxix. 38; Numb, xxviii. 9). (2) This legislation interprets the words," Thou shalt not do any work," in the fourth commandment, to mean BecUlar work, or work for personal pleasure or temporal advantage. The works done about the holy things in the temple were scarcely "service;" for they were done unto the Lord. (3) 'l'he argument from the temple was conclusive against the Pharisees, whose traditions invested the sabbath law with excessive stringency. 3. This principle was sanctioned by the prophets. (1) In their practice. For they set aside the Levitical rule that all sacrifices should be offered at the door of the tabernacle or temple, as when Elijah offered his sacrifice upon Carmel, In this he had the high sanction of Heaven. (2) In their precept. An example is here cited from Hosea, who declares that God prefers mercy to sacrifice (cf. Hos. vi. 6 ; Micah vi. 6-8). (3) The Lord prefers mercy through the sacrifice of Christ to the sacrifice of the sinner in the coming day of vengeance (see Zeph. i. 7, 8; Ezek. xxxix. 17, 18; Rev. xix. 17). 4. This principle i8 sanctioned by Christ. (1) The hungry disciples bad the sanction of Christ for plucking the corn and rubbing it in their hands upon the sahbath day. He did not reprove them. On the contrary, be defended them. (2) He defended them not only upon the authority of David, of Moses, and the prophets; but upon his own at,thority, which he asserted to be Divine. This was the meaning of his declaration, " I say unto you, That in this place is One greater than the temple." For the rabbins acknowledged none but God to be greater than the temple (cf. Mai. iii. 1; Mark xiv. 58-64; Heb. iii. 3). He asserted his Divinity in claiming to be the Lord of the sabbath (see Gen. iL 3). As the sabbath yielded to the temple, and the temple to Christ, so must the sabbath also yield to Christ (see John vii. 21-23). (3) Jesus, who claims to be" Lord of the sabbath day," appears to have exercised his prerogative in changing it from the seventh to the first day, and hence the first day is now distinguished as "the Lord's day" (see Rev. i. 10). (4) The Lordship of the Son of man is the Lordship of mercy. Those who are engaged in the service of Jesus Christ enjoy greater liberty than those who were engaged in the service of the temple. The gospel is in all things superior to the Law. III. THAT NECESSITY CANNOT BE PLEADED AGAINST MOBALS. 1. There is no good precedent to sanction it. (1) When our Lord sanctioned the plucking of the ears of corn in the field, he did not sanction theft under the plea of necessity. The Law sanc- tioned this liberty (see Deut. xxili. 24, 25). The permission was intended to teach humanity and kindness. (2) Our Lord's defence of his disciples in relation to the question of the sabbath did not touch the moral obligation of the institution, which is the devotion of our time to the worship and service of God. The spirit of the sa.bbath should be in the week. (3) The change of the dsy brings into it the motives of the resurrection and the ascension of the Lord, and the gift of the Holy Spirit, by which we are in spirit brought nearer to the rest of heaven. 2. Morals are themselves the highest necessity. (1) They a.re a spiritual necessity. A.s the spirit is superior to the body, so is a spiritual necessity more important than a bodily necessity. (2) They are a universal necessity. The needs of an individual must give way to those of a community. The interests of all the worlds cannot be sacrificed or compromised to suit individual urgency. (3) They are an eternal necessity. They are founded in the nature of the everlasting God. They belong to the immortal soul. The law of the ages cannot be set aside to meet the necessity of a moment. (4) A man is not forsaken of God becanse he is in want. The disciples may suffer hunger in the very presence of Jesus. It is more honourable to want in fellowship with Christ than to abound in fellowship with the world. Jesus knows how to lead bis hungry disciples through the com-fields.-J. A. M. Vera. 9-21.-ThB mission of Christ. In the last paragraph we learn how Jesus showed that works of necessilg are lawful on the sabbath day. In the paragraph before us we see that works of mercy also are lawful If under the Law the spirit of the sabbath was binding rather than the letter, how much more so under the gospel! The subject teaches us that Christ came amongst men- L To VANQUISH MALIGNITY, 1. Malignity was embodied in the Phariliees. (1)  '-26 THE GOSPEL ACCORDING TO ST. MAT'l'REW. [011. xn.1-60