And it came to pass, that he was going on the sabbath day through the grainfields; and his disciples began, as they went, to pluck the ears. And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? And he said unto them, Did ye never read what David did, when he had need, and was hungry, he, and they that were with him? How he entered into the house of God when Abiathar was high priest, and ate the showbread, which it is not lawful to eat save for the priests, and gave also to them that were with him? And he said unto them, The sabbath was made for man; and not man for the sabbath: so that the Son of man is lord even of the sabbath. And he entered again into the synagogue; and there was a man there who had his hand withered. And they watched him, whether he would heal him on the sabbath day; that they might accuse him. And he saith unto the man that had his hand withered, Stand forth. And he saith unto them, Is it lawful on the sabbath day to do good, or to do harm? to save a life, or to kill? But they held their peace. And when he had looked round about on them with anger, being grieved at the hardening of their heart, he saith unto the man, Stretch forth thy hand. And he stretched it forth; and his hand was restored.—Mark 2:23-3:5. The Mosaic law intended the Sabbath to be a haven of rest for all who were driven, the slave, the immigrant, even the cattle. It was a precious institution of social protection. But the strict religionists of Jesus’ time had made a yoke of tyranny of it, so that hungry men could not rub the kernels from ears of grain without being charged with threshing, and Jesus could not heal a poor paralytic without getting black looks. A fine institution of social welfare and relief had been turned into an anti-social regulation. Jesus fell back on the fundamental maxim of the prophets, “I desire kindness and not sacrifice,” and laid down the principle that “the Sabbath was made for man, and not man for the Sabbath.” The religious institution of the Sabbath must have social value; this is the essential test even in religion. Is the Sabbath more useful to society now than in Puritan times? From which do we suffer more today, from excessive strictness or excessive looseness in Sabbath observance? How is the social value of the rest-day frustrated for the working class? Third Day: Natural Duty above Artificial And the Pharisees and the scribes ask him, Why walk not thy disciples according to the tradition of the elders, but eat their bread with defiled hands? And he said unto them, Well did Isaiah prophesy of you hypocrites, as it is written, This people honoreth me with their lips, But their heart is far from me. But in vain do they worship me, Teaching as their doctrines the precepts of men.