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What the Bible says about Sabbath as a Time to Relieve Burdens
(From Forerunner Commentary)

Exodus 31:12-17

The high regard that God gives to the seventh-day Sabbath is evident throughout Scripture. God began teaching Israel about the Sabbath even before He gave the Ten Commandments and made the covenant with Israel (see Exodus 16:14-30; 20:8-11). For forty years, Israel had a weekly lesson on which day God had set apart because no manna fell for them to gather on the seventh day—God had provided twice the amount the day before.

Not only was the Sabbath command in place before the Old Covenant was made, but God even made an additional, perpetual covenant just for the Sabbath (Exodus 31:12-17). The Old Covenant—that temporary agreement between God and Israel—was made obsolete with the coming of the New Covenant, but the Sabbath exists outside of that agreement. In addition, notice God's promise at the core of the New Covenant: "I will put My laws in their mind and write them on their hearts" (Hebrews 8:10; 10:16; see Jeremiah 31:31-34). While an agreement may be temporary, God is intent on writing His laws permanently on our hearts—and the Sabbath is one of the most important.

Time and again, ancient Israel was subjugated because of Sabbath-breaking and idolatry (see, for example, Ezekiel 20). God gives no indication that the Sabbath is temporary, that He intended to change it later, or that He is ambivalent about His command. In fact, the prophecies specifically show that the Sabbath will be kept after Christ returns and establishes His Kingdom (Isaiah 66:22-23; Ezekiel 44:24; 45:17; 46:3).

The gospel writers also do not give any hint or suggestion that God's sanctification of the Sabbath would somehow be switched to the first day of the week. Jesus leaves no impression that the day of worship would change upon His death. Though He and the Pharisees were frequently at odds over the Sabbath, it is clear that the controversy was always over how the Sabbath should be kept, never if or when.

Jesus' teachings about the Sabbath are just as applicable for His followers today as the Beatitudes and the parables (Matthew 12:1-12; 24:20; Mark 2:23-28; 3:1-4; Luke 6:1-9; 13:10-16; 14:1-5; John 5:16-19; 7:21-24). He taught the liberating intent of the Sabbath—not the abolishment of it!—because Pharisaic tradition had turned the Sabbath into a burden rather than the "delight" that God intended (Isaiah 58:13-14). Not only did Jesus keep the Sabbath and teach others on it (Mark 1:21; 6:2; Luke 4:16), but after His death, the apostles and even Gentile believers also kept it (Acts 13:14-15, 42-44; 15:19-21; 16:12-15; 17:2; 18:1-11).

Thus, from creation through the Millennium—and including Christ's ministry and the New Covenant church—we see God's establishment and steadfast reinforcement of the seventh-day Sabbath. On top of this, there is no scriptural intimation that the day of Christ's death, resurrection, ascension, or any other activity would modify the blessedness, sanctification, and holiness that He had already given to the seventh day.

David C. Grabbe
Did Christ's Resurrection Change the Day of Worship? (Part One)

John 5:5-10

This was a case of chronic illness. This was not a healing that needed to be done immediately—Jesus could have waited until the Sabbath was over. It would not have made any difference at all to this man if he was blind or crippled for another day or a few more hours. However, Jesus did not wait because He wanted to teach us a right and proper use of the Sabbath. It is a time to relieve burdens, to heal, to make life a bit easier for others.

John W. Ritenbaugh
The Fourth Commandment (Part 3)

John 5:11-12

The Jews do not ask him, "Who healed you?" but "Who told you to carry your bed?" (verses 11-12). They are not in the least interested in the wonderful miracle that had been performed to make this man whole and vigorous. They are focused on what they perceive to be an offense against themselves—against their laws, power, desires, and pride. Essentially, if it meant breaking their rules, they would rather let people suffer than have them healed on the Sabbath.

The Jewish leaders' laws had become their god. They had long since forgotten that "the Sabbath was made for man, and not man for the Sabbath" (Mark 2:27). They were unable to recognize that the Sabbath is given to provide rest from an exhausting world and to rejuvenate people's relationship with God. Also, as this miracle typifies, healing brings rest from spiritual pain and suffering. However, these Jewish critics prefer the role of religious dictators and policemen oppressing the people. If enforcement of law only tyrannizes people and increases unnecessary suffering, it becomes harmful and worthless.

Martin G. Collins
The Miracles of Jesus Christ: Healing a Cripple by a Pool (Part Three)


 




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