In the Sermon on the Mount, Jesus says, “Do not think that I have come to abolish the Law or the Prophets: I have not come to abolish them but to fulfil them” (Matthew 5:17). He then goes on to explain how laws about murder should be extended to anger and verbal abuse (the attitudes and behaviours that lead to murder in the most extreme cases) and how laws about adultery also extend to lustful thoughts. His point seems to be that it’s the spirit of the law not the letter of the law that really matters – and, if anything, the former sets the higher standards.
So what does this mean with respect to the Sabbath?
Jesus does not refer to the Sabbath laws in the Sermon on the Mount but does address the issue elsewhere. The first instance is where Jesus’ disciples pick grain to eat on the Sabbath and receive criticism from the Pharisees for doing so (Matt 12:1-8, Mark 2:23-28, Luke 6:1-5). Citing a story from Israel’s past where David, in an emergency, ate the sacred bread reserved only for priests (see 1 Samuel 21:1-6), Jesus states that “[t]he Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath” (Mark 2:27-28).
A second instance is where Jesus heals a man with a paralysed hand in the synagogue (Matt 12:9-14, Mark 3:1-6, Luke 6:6-11). When again confronted by the Pharisees’ disapproval, Jesus says, “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a man than a sheep! Therefore, it is lawful to do good on the Sabbath” (Matt 12:11-12).
A third instance is where he heals a disabled woman at the synagogue on the Sabbath (Luke 13:10-17). The synagogue leader argues that this contravenes the Sabbath law but Jesus responds: “You hypocrites! Doesn’t each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?”
Very little is said about the Sabbath in the recorded teachings to the early church, suggesting that it wasn’t a major issue at the time. However, in his letter to the Colossians, Paul warns his Gentile readers against allowing themselves to be judged “by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day” (Col 2:16). Although they were still to live a godly life as set out in Colossians 3, they were not to submit to “human commands and teachings” (Col 2:22).
While strict adherence to the Jewish calendar was not expected of Gentile believers, the principles behind the Sabbath are upheld and commended in the letter to the Hebrews (Heb 4:1-11).
In summary, I would suggest that a New Testament perspective on this subject infers that the Sabbath shouldn’t be used as a stick to beat up ourselves or each other. Jesus recognised that it is not always practical not to undertake certain tasks (e.g. watering your animals) on what is otherwise a rest day and the Sabbath should certainly not be used as an excuse not to do good or help others. Rather than being a straitjacket, the Sabbath is a gift. God knows that we can’t function effectively without regular rest and refreshment and Jesus modelled this throughout his life. Despite having a very busy schedule and copious demands on his time, Jesus prioritised his times of rest.
Next time, I will attempt to bring together these Old Testament and New Testament perspectives and suggest some applications that might be relevant to us today as citizens, workers, employers and consumers.
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