| − | Sometimes the ingenuity of the Pharisaic doctors was directed to lighten the burden of the precept as in regard to the Sabbath, i.e. a person was permitted to go much farther than a Sabbath day's journey if at some time previous he had deposited - within the legal Sabbath day's journey of the place he wished to reach - bread and water; this point was then to be regarded as the limit of his house, and consequently from this all distances were to be ceremonially reckoned. The great defect of Pharisaism was the minute refinements they introduced into the Law, resulting in making sin purely external and obeying the Law burdensome and hurtful. An act was right or wrong was subjective; if a man rode on his donkey on the Sabbath, he didn't break the law regarding the “Sabbath Day’s rest”, as he was considered “resting” on the donkey. But if he carried a switch with which to compel the donkey to move, he was considered guilty because he had laid a burden upon the animal. | + | Sometimes the ingenuity of the Pharisaic doctors was directed to lighten the burden of the precept as in regard to the Sabbath, i.e. a person was permitted to go much farther than a Sabbath day's journey if at some time previous he had deposited - within the legal Sabbath day's journey of the place he wished to reach - bread and water; this point was then to be regarded as the limit of his house, and consequently from this all distances were to be ceremonially reckoned. The great defect of Pharisaism was the minute refinements they introduced into the Law, resulting in making sin purely external and obeying the Law burdensome and hurtful. [[Discernment|Discerning]] whether an act was right or wrong was subjective; if a man rode on his donkey on the Sabbath, he didn't break the law regarding the “Sabbath Day’s rest”, as he was considered “resting” on the donkey. But if he carried a switch with which to compel the donkey to move, he was considered guilty because he had laid a burden upon the animal. |