Jesus' Authority over Sabbath Commandments in the Gospels
Jesus' Authority over Sabbath Commandments in the Gospels
The question of Jesus' authority over Sabbath commandments is a contested topic among Christian traditions. The Gospels portray Jesus as asserting his authority over the Sabbath, stating "the Son of Man is Lord of the Sabbath" in Matthew 12:8, Mark 2:28, and Luke 6:5 [1, 3, 2]. This declaration is central to understanding Jesus' view of the Sabbath.
The Disagreement
The disagreement revolves around the implications of Jesus' statement. Some traditions interpret Jesus' assertion as a demonstration of his divine authority to reinterpret or supersede the Sabbath commandment. Others see it as a reaffirmation of the original purpose of the Sabbath.
Position 1: Jesus as Lord of the Sabbath
One position, represented by John Chrysostom, an Eastern Orthodox father, understands Jesus' statement as an affirmation of his divine authority [6]. According to this view, Jesus is not merely a human figure but the Lord who instituted the Sabbath. As such, he has the authority to determine its proper observance. John Gill, a Baptist/Reformed commentator, similarly argues that Jesus' statement implies his power to dispense with the Sabbath commandment [11].
Position 2: Reaffirming the Sabbath's Original Purpose
Another position, represented by Calvin, one theologian, interprets Jesus' statement as a reaffirmation of the Sabbath's original purpose [7]. According to Calvin, Jesus is not abolishing the Sabbath but rather restoring its true meaning. This view is supported by the Tyndale House commentary on Mark 2:27, which notes that Jesus' authority over the Sabbath is rooted in his lordship over humanity [8].
Shared Ground
Despite their differences, both positions agree that Jesus' statement is a claim to divine authority. They also concur that the Sabbath was instituted by God and is a day of rest and refreshment, as noted in Genesis 2:2-3 and Exodus 20:8-11 [4, 5].
Why Traditions Diverge
The divergence between traditions stems from their hermeneutical commitments and prior doctrinal premises. Some traditions, like the Reformed tradition, emphasize Jesus' role as the fulfillment of the law, while others, like the Eastern Orthodox tradition, focus on Jesus' divine authority as the Lord of the Sabbath. The Jewish (Rabbinic) tradition, represented by Targum Jonathan, provides a distinct perspective on the Sabbath, highlighting its significance in Jewish law and tradition [9].
Historical and Theological Context
The historical and theological context of Jesus' statement is crucial to understanding its significance. The Sabbath was a central aspect of Jewish law and tradition, and Jesus' assertion was a challenge to the Pharisaic interpretation of the Sabbath [10]. Tertullian, a Patristic writer, notes that Jesus' authority over the Sabbath was a demonstration of his power as the Lord of the law [10].
The various interpretations of Jesus' authority over the Sabbath commandments reflect the complex and multifaceted nature of the topic. By examining the different positions and their scriptural anchors, it becomes clear that the disagreement is not merely about the Sabbath itself but about the broader implications of Jesus' divine authority.
Sources
- Matthew “Matthew 12:8 (BBE) — For the Son of man is lord of the Sabbath.”
- Luke “Luke 6:5 (BSB) — Then Jesus declared, “The Son of Man is Lord of the Sabbath.””
- Mark “Mark 2:28 (LEB) — So then, the Son of Man is lord even of the Sabbath.””
- Smith's Bible Dictionary “Smith's Bible Dictionary: Sabbath — (shabbath), "a day of rest," from shabath "to cease to do to," "to rest"). The name is applied to divers great festivals, but principally and usually to the seventh day of the week, the strict observance of which is enforced not merely in the general Mosaic code, but in the Decalogue itself. The consecration of the Sabbath was coeval with the creation. The first scriptural notice of it, though it is not mentioned by name, is to be found in (Genesis 2:3) at the close of the record of the six-days creation. There are not wanting indirect evidences of its obser”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Sabbath, The — Instituted by God -- Ge 2:3. Grounds of its institution -- Ge 2:2,3; Ex 20:11. The seventh day observed as -- Ex 20:9-11. Made for man -- Mr 2:27. God Blessed. -- Ge 2:3; Ex 20:11. Sanctified. -- Ge 2:3; Ex 31:15. Hallowed. -- Ex 20:11. Commanded, to be kept. -- Le 19:3,30. Commanded to be sanctified. -- Ex 20:8. Will have his goodness commemorated in the observance of. -- De 5:15. Shows favour in appointing. -- Ne 9:14. Shows considerate kindness in appointing. -- Ex 23:12. A sign of the covenant -- Ex 31:13,17. A type of the heavenly rest -- Heb 4:4,”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Index of Scripture References Genesis 1:11 1:11 1:26 1:26 1:26 1:27 1:27 1:27 1:31 1:31 2:2 2:7 2:17 2:17 2:18 2:23 2:24 2:24 2:24 3:5 3:16 3:24 4 4:9 4:14 6:2 6:3 6:4 6:9 6:12 7:7 8:21 12:1 12:4 12:16 13:10 13:10-11 14:14 14:21-23 15:16 16:5 16:6 17:8 18:11 18:12 18:14 18:21 19:13 19:14 19:24 21:10 21:12 21:12 22:7-8 22:16 22:18 22:18 24:1-67 24:22 24:65 25:21 25:21 26:4 27:46 28:1 28:13 31:42 31:45 32:48 35:18 37:9-10 37:20 39:1 39:6 40:4 40:7 40:8 40:14-15 40:22 41 41:16 42:36 43:14 43:30 45:5 48:15-16 49:9 64:28 Exodus 2:11 2”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
- Mark (Protestant academic) “Tyndale House on Mark 2:27: 2:27-28 Since Jesus is the Lord of humanity (1 Cor 15:25-28; Eph 1:20-22; Phil 2:9-11) and since the Sabbath was made to meet the needs of people, he is Lord . . . over the Sabbath. As with Jesus’ authority to forgive sins (Mark 2:7), this was a claim to divine authority.”
- Targum Jonathan (Jewish (Rabbinic)) “Targum Jonathan, Targum Jonathan on II Samuel 16:12: It may be that the tear of my eye will be revealed before the LORD, and that the LORD will repay me with good for his cursing this day.””
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XII.--CHRIST'S AUTHORITY OVER THE SABBATH. AS ITS LORD HE RECALLED IT FROM PHARISAIC NEGLECT TO THE ORIGINAL PURPOSE OF ITS INSTITUTION BY THE CREATOR THE CASE OF THE DISCIPLES WHO PLUCKED THE E (part 4): own institution. Now, even if He had annulled the Sabbath, He would have had the right to do so,(21) as being its Lord, (and) still more as He who instituted it. But He did not utterly destroy it, although its Lord, in order that it might henceforth be plain that the Sabbath was not broken(22) by the Creator, even at the time when the ark was carried around Jeric”
- Matthew (Baptist/Reformed) “John Gill on Matthew 12:8: For the Son of man is Lord even of the sabbath day. By "the Son of man" is meant, not any man, as some have thought; for no mere man is lord of any law, moral or ritual, natural or positive; or has a power of disposing of it, and dispensing with it at pleasure; but Christ himself; which is the constant sense of this phrase in the New Testament, and is a character of the Messiah in the old, Dan 7:13 who, as he was the institutor of the sabbath among the Jews, that being a ritual, and of mere positive institution, could dispense with it, and even abrogate it at his ple”