Lessons for Bible Students.
(History of the Sabbath, pp. 115–123.) WHOM did God send into the world in the fullness of times? Where was he before the world was? How then was he prepared to judge of the Sabbath institution? What was the condition of the Sabbath at the time when our Lord commenced his ministry? It being impossible, after the Babylonish captivity, for Satan to lead the Jewish people to profane the Sabbath, what did he influence them to do? What did the Saviour take every opportunity to do? To what was a great share of his teaching devoted? What bearing has this upon the abrogation of the Sabbath? What evidence have we that he designed by this to show his regard for the Sabbath? What were the first miracles performed by Christ on the Sabbath? What shows the strictness of the Jews, relative to the Sabbath? Where is this testimony found? The next mention of the Sabbath is of peculiar interest; what were the circumstances that called it forth? What addition to this does the parallel text in Mark contain? Did the question at issue have reference merely to the passing through the corn on the Sabbath? If not, why not? What was the question raised by the Pharisees? Was he to whom the question was put, competent to answer it? To what did the Saviour appeal in his reply? What case is first cited? How could the case of David justify the disciples? What is the next example to which he refers, designed to show? Why was not the work of the priests on the Sabbath a violation of that day? In referring to the priests, to what else did the Saviour probably have reference? What bearing would this have upon the subject? What principle does our Lord then lay down? For whom does the Saviour say the Sabbath was made? If the Sabbath was made, certain acts were necessary to bring it into existence; what were these acts? When were these acts performed? To what particular man is the mind carried, in the expression, The Sabbath was made for man? What statement of the apostle illustrates this? The Saviour carefully states the design of the marriage institution and the Sabbath; what does this show? Give a synopsis of his argument in each case. Having divested the Sabbath of all Pharasaic additions, with what remarkable declaration does the Lord conclude this, his first discourse concerning the Sabbath? Was it a disparagement to the Sabbath that God's only Son should claim to be its Lord? Was it derogatory to the character of the Redeemer to be Lord of the Sabbath? What did this title imply?