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26. Sabbath

  1. Biblical origins Old Testament evidence
  2. Sabbath is first introduced at Creation in Genesis 2:1-3; Exodus 20:8-11; 31;12-17.
  3. Creation account offers 4 aspects of Sabbath  completion, rest, blessing, holiness
  4. Noun “Shabbat” appears announces in Exodus 16:25  manna miracle story. Prior to this moment “Shabbat” was used as a verb of ceasing, stopping. Another form of a noun “Shabaton” – the Sabbath feast – is used in v.23 with a qualifier “holy”. This narrative presents the 6th day as a preparation, when double portion of food is to be collected.
  1. Decalogue  longest commandment, emphasizing creation as the main reason for Sabbath:

Exodus 20:8-11  55 words

A. Introduction / Remember the Sabbath day, to keep it holy.
B1. Command / Six days you shall labour and do all your work,
C2. Motivation / but the seventh day is the Sabbath of the LORD your God.
B1. Command / you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates.
C2. Motivation / For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day.
D. Conclusion / Therefore the LORD blessed the Sabbath day and hallowed it.

The word “Remember” (zakar) is both retrospective and prospective. It focuses on the past, reminding that it is not a new introduction, but something that was already long in existence, and must be remembered. It is also pointing out to the future through the present act of observing.

  1. Decalogue repeated  Deuteronomy 5;12-15  64 words.

A. Introduction / Observe the Sabbath day, to keep it holy, as the LORD your God commanded you.
B1. Command / Six days you shall labour and do all your work,
C2. Motivation / but the seventh day is the Sabbath of the LORD your God.
B1. Command / you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your ox, nor your donkey, nor any of your cattle, nor your stranger who is within your gates,
C2. Motivation / that your male servant and your female servant may rest as well as you. And remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there by a mighty hand and by an outstretched arm;
D. Conclusion / therefore the LORD your God commanded you to keep the Sabbath day.

Difference in motivation for the Sabbath is based on Exodus experience of Israelites, not Creation.

  1. Exodus 31:12-17  most significant explanation of the Sabbath as a sign (later reiterated by prophet Ezekiel 20:12,20). This makes the Sabbath a symbol, pointing out to something beyond itself, hence a sacrament, mystery, mark, identification. Hebrew word tAa (owth) is equivalent of a “seal.”

The Sabbath is considered the Seal of the Covenant! V.15 uses emphatic “Shabbat Shabbaton” – Sabbath of solemn rest, making it doubly significant. Later commanded by Exodus 35;2-3.

Just as Noah received a sign of the covenant – rainbow, Abraham received the sign of Covenant – circumcision, the renewed sign of the Covenant with the remnant people was introduced – Sabbath.

  1. Leviticus 23:32  commands to celebrate the Sabbath by congregating into assembly (v.3,24).
  1. Bread was to be replaced on the Sabbath  Leviticus 24:5-8  fresh every Sabbath (baking). Special Kohanitepriests were to prepare it on Sabbath! (1st Chronicles 9:32)
  1. Over time other festive days, not the 7th day of the weekly cycle came to be known as “Sabbaths” too.
  1. Numbers 15:32-36  enforces Sabbath observance with a story of the death penalty to a man gathering sticks on Sabbath. The Law required two witnesses, and a warning before punishment. The case here was of deliberate violation.
  1. Amos 8:5; Hosea 2:11; Isaiah 1;13  evidence that the weekly Sabbath was celebrated together with other holidays, and is expected by God to be kept.
  1. Isaiah 56:1-8  keeping the Sabbath means to uphold the Covenant. God’ calls it “HIS” Sabbaths.
  1. Isaiah 58:13-14  must be seen in the context to appreciate the meaning. This became the major point in Pharisaic Judaism and in modern Jewish society, still causing confusion about what is delight

Hebrew #p,xe (hepetz) translated as “pleasure” means “business, affair, profit increase” and is used earlier in the chapter  verse 3 “you find hepetz in exacting your labourers.” Together with other words “derek”= way, and “dabber dabar”=talking idly, these are business terms of enterprise. The statement is against doing ‘our own enterprise and business, making deals, seeking profit & income.’

  1. Isaiah 66:23  presents Sabbath observance in the New Earth after redemption
  1. Jeremiah 17:19-27  sermon on observance of the Sabbath, where he points out that not keeping Sabbath will lead to a doom and destruction.
  1. Ezekiel 20:12-24; 22:8-26; 23:38; 44:24; 45:17; 46:1-4,12  Sabbath is God’s gift to man, it is Lord’s Possession, He is the Lord of this day (later cited by Jesus Mat.12:8; Mark 2:28; Luke 6:5)
  1. 2nd Kings 4:23  Shunamite woman’s husband says “it’s not a Sabbath to go to see a prophet” indicates that Sabbath travel to see the prophet, for worship was a common practice.
  1. 2nd Kings 11:4-20 7 2nd Chronicles 23:1-11  the coup by temple guard, overthrowing Athaliah and installing 7-year-old Joash took place on Sabbath, when the double number of guards were present.
  1. Nehemiah 9:14 in his prayer speaks of Sabbath as God’s gift. And his “code” 10:31-41 forbids trading and business on Sabbath. He condemns practice of breaking the Sabbath which he observed in the city (13:15-22).
  1. Time between “Testaments”
  2. Discussion on how to keep the Sabbath in times of conflict begins, as Nebuchadrezzar attacked Jerusalem specifically on Sabbath, and then Ptolemy & Antiochus did the same in the 3rd & 2nd centuries B.C. An argument was sought from Joshua’s march on Jericho 7 days included the Sabbath, and most likely either began, or ended powerfully on the Sabbath. Maccabean practice was to defend themselves if attacked on the Sabbath, but not to start an offensive. (2 Mac.15:1-40)
  3. Romans were tolerant and did not provoke Jews on Sabbath. In 63 B.C. Pompei used Sabbath for military preparation and earthworks, not fighting. After 3 months siege he entered Jerusalem on Sabbath. In 37 B.C. Romans captured Jerusalem on Sabbath again. Josephus describes that in war against Titus (70 A.D.) Jews changed, they would surprise Romans and massacre them on Sabbath.
  4. Judith 8:6 (written 150-125 B.C.) while fasting in her mourning she would stop the day before and on the Sabbath, since the Sabbath was the day of feasting and rejoicing.
  5. In the Diaspora a popular name “Shabbathai” is given to kids born on the Sabbath.
  6. Book of Jubilees (2:17-18) suggests the cosmic observance where god and angels observe Sabbath. In verse 30 author suggests that the Sabbath was kept in heaven before Creation, and v.31 makes it exclusive for Israel. Jubilee 50: 8-12 outlines prohibitions on Sabbath: no conjugal relations! Death penalty is for such desecration (upheld by Falasha, Karaite, Samaritans), but permitted Friday night.
  1. Zadocite Document from Qumran community is more liberal (no death penalties mentioned), as it allows to draw the water, as long as it is in one’s house, but also speak against carrying items from place to place. (also 13:1-27)

It sets the time to begin Sabbath  Friday, just before the sun touches horizon (10:15-16).

a)No lewd words (10:18)

b)No lending

c)No walking toward the work one may do after Sabbath ends (11:20-21)

d)Not going outside of town more than 1000 cubits (500 metres) (10:21)

e)Not sending gentiles to do something (11:2)

f)No dirty clothes, only washed, and perfumed (11:4)

g)No opening sealed vessels (11:9)

h)No carrying medicaments, no health work (11:10)

i)No dusting (11:11)

j)No “pedagoguing”  no teaching children (11:11)

k)No helping in birth to animals, even if baby dies (11:13-14)

l)Not spending any time near gentiles on Sabbath (11:15)

Breaking the Sabbath called for 7 years probation before one can return to the assembly (12:4-6)

  1. Essene community at Qumran imposed even stricter rules (Damascus Document) prohibiting to carry a child on Sabbath. Josephus states that they prohibited defecation (Wars 2.8.9)
  1. Apion (Greko-Egyptian grammarian from Alexandria 25 B.C. - 40 A.D.) suggests etymology for Sabbath from Egyptian “sabbo” groin tumor/hernia, saying that Jews running from Egyptians developed hernia on the sixth day and had to stop to rest. Josephus argues against such ignorance.
  1. Rabbinic developments of the Sabbath.
  1. Isaiah 30:15  returning/repenting and Sabbathkeeping are quoted as conditions of salvation. Rabbinical commentaries say that Sabbath alone is equivalent to all the commandments, even if “all the commandments were broken, but one, Sabbath, was kept,” God’s forgiveness was assured (Pesikta Rabbati 27:4)
  1. Coupling of creation days

1 - Light / 4 – lights
2 – Air/Water / 5 – Birds/Fish
3 – dry land, vegetation / 6 – animals/man
7 – Sabbath, “bride of God”

and the fact that Hebrew word kiddash means “to hallow” and “to betroth” suggested “bridal” imagery of a Relationship Day, making those assembled as congregation to be God’s mate.

Friday night was the time of marital consummation, hence Sabbath’ born babies carried special names. Sabbath was seen symbolically as the Union of God and people, the Groom & the Bride.

  1. Psalm 92 authorship is ascribed to Adam, glorifying the Sabbath. This was Psalm sung be Levites in the temple on the Sabbath (Tamid 7:4), an island of eternity within time, foretaste of future.
  1. Rabbis determined activities taking precedence over the Sabbath rest:

a)Circumcision on the 8th day.

b)Work done in connection with the temple, congregational service, including baking bread for the high priest (Leviticus 6:21).

c)Ceremonial activities of the sanctuary, even such as slaughtering Passover Lamb, reaping the omer of barley.

d)A witness (to the new moon) was allowed to travel extra distance and to give testimony in court.

e)To save one’s life if pursued by criminals, any “life or death” emergency situation in principle (based on Exodus 31;16 – save one’s life by breaking the Sabbath that such person could celebrate many more Sabbaths) .

f)When in captivity, or forceful employment – motives of the ‘master’ must be considered, if command is given to work or break the Sabbath for pragmatic reason, or for benefit of the master, servant may do so, but if the intent is to provoke religiously, one must choose martyrdom.

g)Professional tasks were forbidden, while amateurish deed permitted (“amateur hour”)

  1. Based on Deuteronomy 25:3 prohibitions were imposed:

39 classes of work banned (melakhot): Sowing, Plowing, Reaping, Binding Sheaves, Threshing (squeezing), Winnowing, Selecting, Grinding, Sifting, Kneading, Baking, Shearing, Bleaching, Hackling, Dyeing, Spinning, Stretching the threads, making of two meshes, Weaving two threads, Dividing two threads, Tying a knot, Untying a knot, Sewing two stitches, Tearing in order to sew two stitches, Capturing (an animal), Slaughtering, Flaying, Salting, Curing hide, Scraping, Cutting, Writing two letters, Erasing in order to write two letters, Building, Demolishing, Extinguishing fire, Kindling fire, Striking with a hammer (i.e. giving something its final touch), Carrying.

-Implications – instrumental music is forbidden; eating a fruit from under the tree forbidden, because one may squeeze juice from it; to tilt a lamp which may cause more oil to the wick and make it burn brighter was sin; to take a tread from one’s garment was forbidden, etc.

-To protect from immediate transgression a “hedge” of secondary laws was designed, forbidding things that were not work in themselves but could detract from restfulness (shebuth). Betzah 5:2 lists following: climbing a tree, swimming, clapping hands, slapping thighs, stamping the feet.

-Since writing documents was forbidden – no ceremonies, such as burial, wedding, judgment!

-Children were allowed many prohibitions, because they were ‘unwitting’

-Catching a deer in one’s yard prohibited for one, but allowed by two individuals,

-Eating utensils were allowed to be washed only if next meal was still on Sabbath, but if not- they would be placed until after the Sabbath.

-Distance for walking was 2000 cubits (Numbers 35:5) beyond city limits.

  1. Positive side  Sabbath was to be honoured (Nehemiah 8:9-12) with unusual luxury: food, drink.
  2. Three meals were to be eaten on Sabbath  Exodus 16:25  it was tradition to invite guest for dinner, especially someone less fortunate or a traveller.
  3. No mourning, or fasting was allowed on Friday and Sabbath.
  4. Best garments were prepared for Sabbath (Ruth 3:3)
  5. Discernment for when the night begins  1 star visible = still day; 2 stars = twilight; 3 stars = night.
  1. New Testament view of the Sabbath.
  2. 56 of 67 occurrences of Sabbath are in the Gospels.
  3. Luke 4;16  Jesus custom was to go to the synagogue on Sabbath.
  4. The controversy of Jesus with Pharisee about Sabbath was not about “Should it be kept?” but about “HOW should it be kept?”
  5. Jesus took the title “Lord of the Sabbath” Matthew 12:8; Mark 2:28; Luke 6:5
  6. 1st conflict  Matthew 12:1-8; Mark 2:23-28; Luke 6:1-5 = “harvesting/threshing”) resulted when disciples plucked heads of wheat and ate as they were hungry. Jesus answer is confrontational: David and his hungry companions ate the sacred bread (Mark 2:25  1st Samuel 21;1-6), hence it was alright for the Messiah, the anointed and his companions to break rules too. Matthew 12:5 points out to the exceptions for priests who profane Sabbath for their double work  Num.28:9-10. In this argument Christ asserted that He was greater than the Temple. Mark continues to present the purpose of the Sabbath  for man’s sake and blessing, not enslavement.
  7. 2nd conflict  healing of a demoniac (Mark 1:21-28; Luke 4;31-37) who interrupted Sabbath service in Capernaum. He continued healing on the same Sabbath (Mat.8:14-15; Mark 1;29-31; Luke 4:38-39) At another incident Jesus asks impossible to them question: Mark3:4 “is it lawful to do good on the Sabbath days, or to do evil?”  Jesus’ reaction was anger about their legalism (v.5). Sabbath was never intended to be legalistic observance.

a)Luke records two other Sabbath healings: Luke 13:10-17 – woman with 18 years of being bent over by the evil spirit is released from demonic power. In this incident Jesus calls objectors hypocrites, putting them to shame.

b)Luke 14;1-4 – man with drowsy, again asking question against legalistic interpretations.

c)John records two unique Sabbath healings. Lame man at Bethesda pool (John 5:1-9), causing/ordering him to break one of 39 laws by carrying his bed after healing. Jesus used argument of circumcision (John 7:23) to show how much greater is caring for life.

d)Healing of a blind man  John 9:6-7, breaking a few of 39 hedges himself in the process.

  1. Jesus attitude toward the Sabbath is shown in Matthew 24:20  “pray that it may not happen in winter or on a Sabbath”speaking about leaving the city to escape persecution is unique, expecting Christian followers in 70 A.D. to keep the Sabbath in Jerusalem.
  2. Sabbath kept when Jesus was in the tomb, even though anointing was permitted. (Luke 23:54-56)
  3. Book of Acts records 8 instances of Sabbath keeping in Paul’s missionary journeys:

a)Acts 13:14,42,44  Paul and Barnabas ministering in Pisidian Antioch synagogue, and gentiles requested to hear them “next Sabbath”

b)Acts 16:13  Sabbath was kept in Philippi

c)Acts 17:2  as “his custom was” Paul entered for worship in Thessalonica

d)Acts 18:19  Paul debated on Sabbath in Corinth

e)Acts 15:21  Sabbath observance is assumed at the Jerusalem council in 50 A.D.

  1. Paul’s statement to Hebrews 4:9 that the “Sabbath rest still remains for the people of God.” There is much larger metaphorical context of entering into rest by trusting Jesus, yet it does not negate the literal keeping of the weekly Sabbath.
  1. Theological Implications of the Sabbath
  2. Commemoration of the Creator and his creation of the world.
  3. Recognizing God’s act of Redemption, literal and symbolic, by entering rest.
  4. Sign of the Covenant with God.
  5. Stewardship of time, same as tithe – trusting God’s provision for the time spend with Him.
  6. Principle of fairness and equality  Sabbath makes all, masters and workers equal at rest.
  7. Universal invitation as a levelling effect introduced in Isaiah 56:6-7.
  8. Attack on God’s Law (Daniel 7:25) and on God’s commandment keeping people (Rev.12:17) in view that the final battle is about worship (Rev.13) makes the Sabbath as the sign/mark even more significant.
  9. Change from Sabbath to Sunday, and back….
  10. 2nd Enoch 33:1-2. Connected days of Creation with history of the world of 7,000 years, introducing the concept of the “eighth day” for a new beginning, which Epistle of Barnabas (130 A.D.) continued on to introduce Sunday, in the same allegorical way.
  11. Annual Sunday Resurrection celebration in the early church may have been antecedent to the weekly
  12. Ignatius of Antioch in A.D. 115 wrote letter to Magnesians (9:1) saying “no longer sabatizing but living according to the Lord’s, in which also our hope has risen in him.” This was interpreted as “no longer keeping the Sabbath but living according to the Lord’s day [Sunday]” even though the word ‘day’ is not in Greek. The 4th century commentators on this passage understood “sabatazing” as Jewish way of legalism, not as a day observance.
  13. 135 A.D. – Emperor Hadrian destroyed Jerusalem, expelled Jews and Jewish Christians, prohibited categorically Judaism, Sabbath-keeping and circumcision.
  14. Strong anti-Semitic attitude surged from days of Nero, only increasing over centuries, leading to embarrassment and separation from anything mildly “Jewish” affecting the attitude toward Sabbath.
  15. Justin Martyr (1st Apology 67, 150 A.D.) writing to the Roman Senate describes Sunday morning worship service, emphasizing it as the day on which God made the world, and light, taking for an argument the FIRST as greater than the LAST. Also heavy emphasis was given to the 1st or 8th day as the beginning of the “second creation,” the restoration of the old world.
  16. Clement of Alexandria berated Sabbath and favoured Sunday, first referring to Sunday as “Lord’s Day”
  17. Irenaeus of Gaul (200 A.D.) called Easter Sunday the “Lord’s Day”
  18. Bishop Calistus (A.D. 217-222) championed Sabbath fast in Rome, and tried to impose it on other Christian communities. (attested by Hippolytus (170-236) as he writers “order to fast on Sabbath is a practice of which Christ has not spoken, and it is dishonouring the Gospel.”
  19. 314-315, just one year after the persecution ceased, pope Sylvester stated that the “fast was designed to show contempt for the Jews and for their Sabbath feasting” and to avoid any Jewish appearance.
  20. March 7th 321 A.D.