What does the Bible say about doing good on the Sabbath?
The Bible teaches that doing good and acts of mercy on the Sabbath are lawful and encouraged.
However, it is vital to remember that this permission does not extend to worldly activities such as travel or entertainment that serve personal pleasure rather than genuine need. The essence of biblical Sabbath keep is to set apart the day for worship and acts of compassion, in line with Christ's example. Hence, while good works are commendable, the distinction between rightful deeds and self-serving actions must be maintained.
How do we know that ministers must be converted before ordination?
Scripture emphasizes that ministers must be genuinely converted before they are ordained to ensure the authenticity of their ministry.
The importance of this principle cannot be overstated. Churches must be diligent in their assessments of candidates for ministry to ensure they have truly encountered Christ. Unconverted ministers can lead people astray and detract from the credibility of the Gospel. Thus, a thorough examination of a candidate’s personal faith journey must precede their ordination, aligning the practice with the biblical model demonstrated by Christ.
Why is righteous anger significant for Christians?
Righteous anger is significant because it reflects God's character and can motivate believers to confront injustice.
However, Christians are cautioned that anger can easily lead to sin when not controlled. The Bible admonishes us to 'be angry and sin not' (Ephesians 4:26), reminding us that anger must be tempered with grace and love. The challenge lies in ensuring that one's indignation, like Christ's, is blended with sorrow for those who cause it and does not devolve into personal bitterness. Righteous anger carries the potential to inspire righteous action, and thus, Christians are called to handle their anger with care, focusing on the pursuit of holiness and the welfare of others.
the great principle that our Lord lays down about Sabbath observance how many of the twelve who are here named, had been called to be disciples before they were ordained apostles
— Mark 3:1-21
This principle is taught by a remarkable question. He asks those around Him, whether it was "lawful to do good or evil on the Sabbath days, to save life, or to kill?" Was it better to heal this poor sufferer before Him with the withered hand, or to leave him alone? Was it more sinful to restore a person to health on the Sabbath, than to plot murder, and nourish hatred against an innocent person, as they were doing at that moment against Himself? Was He to be blamed for saving a life on the Sabbath? Were they blameless who were desirous to kill? No wonder that before such a question as this, our Lord's enemies "held their peace."
It is plain from these words of our Lord, that no Christian need ever hesitate to do a really good work on the Sunday. A real work of mercy, such as ministering to the sick, or relieving pain, may always be done without scruple. The holiness with which the fourth commandment invests the Sabbath day, is not in the least degree invaded by anything of this kind.
But we must take care that the principle here laid down by our Lord, is not abused and turned to bad account. We must not allow ourselves to suppose that the permission to "do good," implied that every one might find his own pleasure on the Sabbath. The permission to "do good" was never meant to open the door to amusements, worldly festivities, traveling, journeying, and sensual gratification. It was never intended to license the Sunday railway train, or the Sunday steamboat, or the Sunday exhibition. These things do good to none, and do certain harm to many. They rob many a servant of his seventh day's rest. They turn the Sunday of thousands into a day of hard toil. Let us beware of perverting our Lord's words from their proper meaning. Let us remember what kind of "doing good" on the Sabbath His blessed example sanctioned. Let us ask ourselves whether there is the slightest likeness between our Lord's works on the Sabbath, and those ways of spending the Sabbath for which many contend, who yet dare to appeal to our Lord's example. Let us fall back on the plain meaning of our Lord's words, and take our stand on them. He gives us a liberty to "do good" on Sunday, but for feasting, sight-seeing, party-giving, and excursions, He gives no liberty at all.
Let us observe, in the last place, the feelings which the conduct of our Lord's enemies called forth in His heart. We are told that "He looked round about on them with ANGER, being grieved for the hardness of their hearts."
This expression is very remarkable, and demands special attention. It is meant to remind us that our Lord Jesus Christ was a man like ourselves in all things, sin only excepted. Whatever sinless feelings belong to the constitution of man, our Lord partook of, and knew by experience. We read that He "marveled," that He "rejoiced," that He "wept," that He "loved," and here we read that He felt "anger."
It is plain from these words that there is an "anger" which is lawful, right, and not sinful. There is an indignation which is justifiable, and on some occasions may be properly manifested. The words of Solomon and Paul both seem to teach the same lesson. "The north wind drives away rain, so does an angry countenance a backbiting tongue." "Be angry and sin not." (Prov. 25:23. Ephes. 4:26.)
Yet it must be confessed that the subject is full of difficulty. Of all the feelings that man's heart experiences, there is none perhaps which so soon runs into sin as the feeling of anger. There is none which once excited seems less under control. There is none which leads on to so much evil. The length to which ill-temper, irritability, and passion, will carry even godly men, all must know. The history of "the contention" of Paul and Barnabas at Antioch, and the story of Moses being provoked until he "spoke unadvisedly with his lips," are familiar to every Bible reader. The dreadful fact that passionate words are a breach of the sixth commandment, is plainly taught in the Sermon on the Mount. And yet here we see that there is anger which is lawful.
Let us leave this subject with an earnest prayer, that we may all be enabled to take heed to our spirit in the matter of anger. We may rest assured that there is no human feeling which needs so much cautious guarding as this. A sinless wrath is a very rare thing. The wrath of man is seldom for the glory of God. In every case a righteous indignation should be mingled with grief and sorrow for those who cause it, even as it was in the case of our Lord. And this, at all events, we may be sure of — it is better never to be angry, than to be angry and sin.
There are six, at least, out of the number, whose first call to follow Christ is specially recorded. These six are Peter and Andrew, James and John, Philip and Matthew. In short, there can be little doubt that eleven of our Lord's apostles were converted before they were ordained.
It ought to be the same with all ministers of the Gospel. They ought to be men who have been first called by the Spirit, before they are set apart for the great work of teaching others. The rule should be the same with them as with the apostles — "first converted, then ordained."
It is impossible to overrate the importance of this to the interests of true religion. Bishops and presbyteries can never be too strict and particular in the enquiries they make about the spiritual character of candidates for orders. An unconverted minister is utterly unfit for his office. How can he speak experimentally of that grace which he has never tasted himself? How can he commend that Savior to his people whom he himself only knows by name? How can he urge on souls the need of that conversion and new birth, which he himself has not experienced? Miserably mistaken are those parents who persuade their sons to become clergymen, in order to obtain a good living, or follow a respectable profession! What is it but persuading them to say what is not true, and to take the Lord's name in vain? None do such injury to the cause of Christianity, as unconverted, worldly ministers. They are a support to the infidel, a joy to the devil, and an offence to God.
Let us notice, in the second place, the nature of the office to which the apostles were ordained. They were to "be with Christ." They were to be "sent forth to preach." They were to have "power to heal sicknesses." They were to "cast out devils."
These four points deserve attention. They contain much instruction. Our Lord's twelve apostles, beyond doubt, were a distinct order of men. They had no successors when they died. Strictly and literally speaking, there is no such thing as apostolical succession. No man can be really called a "successor of the apostles," unless he can work miracles, and teach infallibly, as they did. But still, in saying this, we must not forget, that in many things the apostles were intended to be patterns and models for all ministers of the Gospel. Bearing this in mind, we may draw most useful lessons from this passage, as to the duties of a faithful minister.
Like the apostles, the faithful minister ought to keep up close communion with Christ. He should be much "with Him." His fellowship should be "with the Son." (1 John 1:3.) He should abide in Him. He should be separate from the world, and daily sit, like Mary, at Jesus' feet, and hear His word. He should study Him, copy Him, drink into His Spirit, and walk in His steps. He should strive to be able to say, when he enters the pulpit, "that which we have seen and heard declare we unto you." (1 John 1:3.)
Like the apostles, the faithful minister ought to be a preacher. This must ever be his principal work, and receive the greatest part of his thoughts. He must place it above the administration of the sacraments. (1 Cor. 1:17.) He must exalt it above the reading of forms. An unpreaching minister is of little use to the church of Christ. He is a lampless light-house, a silent trumpeter, a sleeping watchman, a painted fire.
Like the apostles, the faithful minister must labor to do good in every way. Though he cannot heal the sick, he must seek to alleviate sorrow, and to increase happiness among all with whom he has to do. He must strive to be known as the comforter, the counselor, the peacemaker, the helper, and the friend of all. Men should know him, not as one who rules and domineers, but as one who is "their servant for Jesus' sake." (2 Cor. 4:5.)
Like the apostles, the faithful minister must oppose every work of the devil. Though not called now to cast out evil spirits from the body, he must be ever ready to resist the devil's devices, and to denounce his snares for the soul. He must expose the tendency of races, theaters, balls, gambling, drunkenness, Sabbath-profanation, and sensual gratifications. Every age has its own peculiar temptations. Many are the devices of Satan. But whatever be the direction in which the devil is most busy, there ought the minister to be, ready to confront and withstand him.
How great is the responsibility of ministers! How heavy their work, if they do their duty! How much they need the prayers of all praying people, in order to support and strengthen their hands! No wonder that Paul says so often to the churches, "Pray for us."
Let us notice, in the last place, how our Lord Jesus Christ's zeal was misunderstood. We are told that they "went out to lay hold of him, for they said, he is beside himself."
There is nothing in this fact that need surprise us. The prophet who came to anoint Jehu was called a "mad fellow." (2 Kings 9:11.) Festus told Paul that he was "mad." Few things show the corruption of human nature more clearly, than man's inability to understand zeal in religion. Zeal about money, or science, or war, or commerce, or business, is intelligible to the world. But zeal about religion is too often reckoned foolishness, fanaticism, and the sign of a weak mind. If a man injures his health by study, or excessive attention to business, no fault is found — "He is a diligent man." But if he wears himself out with preaching, or spends his whole time in doing good to souls, the cry is raised, "He is an enthusiast and righteous over-much." The world is not altered. The "things of the Spirit" are always "foolishness to the natural man." (1 Cor. 2:14.)
Let it not shake our faith, if we have to drink of the same cup as our blessed Lord. Hard as it may be to flesh and blood to be misunderstood by our relations, we must recollect it is no new thing. Let us call to mind our Lord's words, "He that loves father and mother more than me is not worthy of me." Jesus knows the bitterness of our trials, Jesus feels for us. Jesus will give us help.
Let us bear patiently the unreasonableness of unconverted men, even as our Lord did. Let us pity their blindness and lack of knowledge, and not love them one whit the less. Above all, let us pray that God would change their hearts. Who can tell but the very persons who now try to turn us away from Christ, may one day become new creatures, see all things differently, and follow Christ themselves?
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