These are certainly some good thoughts posted by Matt M and Matt L. Here, I will continue the discussion and clarify further.
The issue of labor/work mentioned in Gen 2
and Exodus 20
Though it is true, that Ex 20 commands us to cease all or any work on the Sabbath, one must first look at how the term work is defined in Ex 20:9, which then is the meaning carried for the term work throughout the rest of the verses mentioned. In order to understand this, we must first look more closely at Genesis 2:2-3 because it is from this passage that the Exodus passage takes and applies its concept of “work.”
“By the seventh day God completed His work which He had done, and He rested on the seventh day from all His work which He had done. Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made.”
2:2 “Seventh” comes from a Hebrew root meaning “to be full, completed, entirely made up.” “Rested” means ceased from the activity engaged in (in this case, the “work” of creation - God’s creative activity) (cf. Exod.40:33). He simply stopped creating.
2:3 God “blessed” the seventh day (consecrated it - endued it with special significance) in that He made it “holy” (set it apart as different from the other days of creation - literally, “to transfer something to the state of holiness, dedicate for use before God”). It was a memorial of His creative work. Note repitition of “seventh day,” (3x) highlighting its special significance (this is then expanded upon throughout Scripture as the word “seven” continues to be associated with completeness).
Now let’s examine the Exodus 20 in order to understand how this is to apply to humanity (Adam and his descendants [until Ex 20] were not commanded to keep the Sabbath. This does not infer that Adam and his descendants did not keep the Sabbath, rather, that they were not commanded to keep the Sabbath by God until Moses presented the commandments of God in Ex 20). After the giving of the Mosaic Law, part of bearing the likeness of God involved resting as He did after completing His work.
20:8 The first of two related commands to “Remember the Sabbath.” The command is to “Remember” - “bring to mind.” This bringing to mind must be an intentional process, a shift in thought. The object of our meditation is “the Sabbath,” that God ceased His creative work on this seventh day. The second of the two related commands is to literally “set it apart” or “keep it holy” in the same manner that God did so and for the same purpose that God did so (the rest of the passage describes this in detail).
20:9 “For six days you may labor and do all your work.” On six days humanity is permitted to “labor and do all your work.” This is not a prohibition, but an enabling; however, following this is the prohibition from any work. The key to understanding the all and any work that is to be ceased from is the word “labor” - in other words “all your work” and later “any work” should be understood not as physical activity, but a ceasing from labor (so, we need to understand what labor is referring to). The word “labor” is nearly exclusively used, throughout the 1st Testament (according to HALOT), to mean either “business, work” or “handiwork, craftsmanship,” though here the 1st definition is to be preferred because of context. So then, understood in context, Israel was to cease from their trades, anything associated with livelihood, on the Sabbath. No working towards income or business trading or plowing the fields, etc… ad infinitum. In verse 10, there is a notable contrast (but). This is important. The first six days are allotted for man to “labor” - however, the seventh day is a Sabbath “to the Lord.” Six days to us (still under God), one day exclusively to HIM.
Why the prohibition from labor? Because of Genesis 2:2-3, which is nearly quoted in verse 11. God ceased his creative work after six days and blessed the seventh day, setting it apart as holy (see above discussion of these verses)
As Bruce Waltke, Genesis, p. 67 has mentioned:
“It summons humanity to imitate the pattern of labor and rest of the King and so to confess God’s lordship and their consecration to him. On this day they cease to subdue the earth.”
The Pharisees had taken this intent, a day not for man’s labor, but unto God, and turned it into a legalism fest of prescribing what it meant to “work,” while missing the whole intent of the Sabbath as a day unto God. So, Jesus comes on the scene and corrects their understanding of Sabbath and re-defines it in terms of his Messianic nature showing that it is indeed permitted to “do good” on the Sabbath.
And man still does this today by prescribing what we may or may not do on the Sabbath (Saturday to the Jews), exceeding the mandate discussed above while missing the heart of God for a people to cease and remember Him.
I concur with Matt L. that the Sabbath was not abolished by Christ. If it was abolished, why would he instruct his followers to “Pray that your flight may not be in winter or on a Sabbath,” in Matthew 24:20 when talking about the abomination of desolation? In addition, Jesus kept Sabbath (Luke 4:16), as did his disciples (Luke 23:56), and Paul and Peter continued to keep the Sabbath; however, was this in light of their Jewish culture or, perhaps, in light of the desire to make disciples? 1 Corinthians 9:20 “…to the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law) to gain those under the law.” Then Paul continues, 1 Corinthians 9:21 “To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law.” According to this last statement, “under the law of Christ” - Romans mentions that “Christ is the end of the law” (that to which it leads) - Galatians mentions that we fulfill the law of Christ by bearing on another’s burdens - James mentions that we are to “Speak and act as those who will be judged by a law that gives freedom.” One might conclude there there could be freedom in this area.
I concur with Matt M. that God continues to live in community on the Sabbath. If we are the community of God which He desires to reflect his relationality and love in unity, should this stop on the Sabbath? Furthermore, what do other passages teach on the Sabbath in light of Messiah? Furthermore, did Jesus re-define or expand upon the Sabbath as He did other of the commandments in view of the presence of Messiah? He did - see my other discussion and below as to His correction and expansion in Matthew 11-12.
In Mark 2:23-28, which is much the same setting as Matthew 12 (nearly exactly), with a few difference. Here, again the disciples are hungry and picked heads of wheat. The Pharisees, who must have been present to see the act, accuse them of “working” on the Sabbath, being lawbreakers. Jesus uses the same story of David feeding his companions and sends the message home by stating that the priests desecrate on the Sabbath, but are not guilty.
Principle 4 restated: It is lawful (not guilty) to feed the hungry on the Sabbath.
Then, Jesus makes a general principle in regards to the Sabbath in view of his Messianic rule over it, “The Sabbath was made for people, not people for the Sabbath.” In what manner is the Sabbath made for people? In keeping with Exodus 20: We are to remember it, consecrate it, set it apart to God. It is not a day to labor (business, occupation).
Principle 7: The Sabbath is not a day “for us,” but a day set apart “for us to remember God.”
Perhaps a key text related to “ministry” and Sabbath is John 5. The scene is that Jesus heals a man and instructs him to carry his mat. The Pharisees once again are angry that Jesus instructed the man to “work” by carrying his mat (don’t you see Jesus’ sense of humor in sending him off carrying the mat) and break the Sabbath (John 5:10). They are not thankful this man has been healed by God, but angry about a minor legal issue they defined as “work.” Let’s pickup there:
John 5:16 “Now because Jesus was doing these things on the Sabbath, the Jewish leaders began persecuting him.”
John 5:17 “So he told them, ‘My Father is working until now, and I too am working.’”
What? God the Father works on the Sabbath! And, Jesus works on the Sabbath! Ok, put down your rocks and read on. Their work was healing this man. Then, Jesus continues to reprove the Pharisees and expands the idea of what is permitted on the Sabbath.
John 5:19-20 “I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing. For whatever the Father does, the Son does likewise. 20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.”
Then Jesus explains what the Father has entrusted Him to do: give life, judge. Then, right in the middle of the passage, we find a gem (for understanding), “I do not seek my own will, but the will of the one who sent me.” (John 5:30)
Principle 8: We should do nothing of our own initiative, but only what we see the Father doing (on the Sabbath in this case; however, his inference was not bound to one day). We are not to seek our will, but the will of the Father.
This concludes the bulk of Jesus’ teachings in regards to the Sabbath (others repeat these same principles). I will continue with other thoughts for contemplation prior to my leaving for Rwanda.
Email This Post
| 
Print This Post
Leave a Reply
You must be logged in to post a comment.
Recent Comments