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Laws Not Meant to Be Broken on the Sabbath Day

The interpretation of Sabbath laws and what constitutes their "breaking" is a point of significant theological divergence among Christian traditions and in Judaism. While the command to observe a day of rest is ancient and widely affirmed [4, 5, 6], the specific activities permissible or prohibited on that day have been debated for centuries.

One perspective, particularly prominent in Rabbinic Judaism, emphasizes a strict adherence to prohibitions against work. The Damascus Document, for instance, outlines specific restrictions, such as not carrying burdens, speaking idle words, or walking more than a thousand cubits outside one's city on the Sabbath [7]. Maimonides, in the Mishneh Torah, discusses scenarios where even warfare might be restricted on the Sabbath if the intent of the aggressors is merely financial gain, though he notes differing opinions on this [10]. This tradition views the Sabbath as a sign of the covenant and a day to be kept holy by refraining from labor [2, 15].

In contrast, some Christian traditions, while upholding the principle of a day of rest, interpret the Sabbath with greater flexibility, particularly concerning acts of necessity or mercy. Jesus's actions and teachings are often cited in this regard. For example, when challenged about healing on the Sabbath, Jesus pointed out that priests in the Temple "break the Sabbath" by performing their duties, yet are blameless [1]. He also noted that circumcision, a requirement of the Mosaic Law, was performed on the Sabbath if it fell on the eighth day, demonstrating that certain laws could supersede the Sabbath rest [3, 8]. Augustine, in City of God, interprets God's rest on the seventh day not as toil ceasing for God, but as a model for humanity's rest in God [17]. Aquinas, representing a Catholic scholastic view, argues that observing holy days does not hinder actions necessary for human safety, including medical care or defending the common good [11]. Similarly, Tertullian, a Patristic writer, notes that the law prohibits human works, not divine ones, citing the example of the Israelites marching around Jericho for eight days, which would have included a Sabbath [9].

Reformed traditions, such as those articulated in the Westminster Confession of Faith, affirm a "positive, moral and perpetual commandment" to set apart one day in seven for the worship of God, binding on all people in all ages [16]. However, figures like Charles Hodge, a Reformed (Old Princeton) theologian, highlight Jesus's attendance at social gatherings on the Sabbath as evidence that certain activities were permissible, even if they drew criticism from those with stricter interpretations [13]. John Calvin, in his Institutes, identifies three purposes for the Sabbath: a type of spiritual rest, a day for public worship and religious rites, and a day of rest for servants and laborers [12]. Lutheran theology, as seen in the Augsburg Confession, critiques "monstrous disputations" about changing the Sabbath, attributing them to a false belief in the necessity of Levitical-like ceremonies in the Church [14].

Despite these differences, most traditions agree that the Sabbath was instituted by God as a day of rest and blessing [5, 6]. The divergence often stems from differing hermeneutical approaches to the Old Testament Law, particularly how it applies in the New Covenant, and what constitutes "work" versus acts of worship, mercy, or necessity.

Sources

  1. Matthew “Matthew 12:5 (BBE) — Or is it not said in the law, how the Sabbath is broken by the priests in the Temple and they do no wrong?”
  2. Jeremiah “neither carry a burden out of your houses on the Sabbath day, neither do any work: but make the Sabbath day holy, as I commanded your fathers. -- Jeremiah 17:22”
  3. John “John 7:23 (Geneva1599) — If a man on the Sabbath receiue circumcision, that the Lawe of Moses should not be broken, be ye angrie with me, because I haue made a man euery whit whole on the Sabbath day?”
  4. 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”
  5. 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,”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Sabbath — (Heb. verb shabbath, meaning "to rest from labour"), the day of rest. It is first mentioned as having been instituted in Paradise, when man was in innocence (Gen. 2:2). "The sabbath was made for man," as a day of rest and refreshment for the body and of blessing to the soul. It is next referred to in connection with the gift of manna to the children of Israel in the wilderness (Ex. 16:23); and afterwards, when the law was given from Sinai (20:11), the people were solemnly charged to "remember the sabbath day, to keep it holy." Thus it is spoken of as an ins”
  7. Dead Sea Scrolls “Damascus Document (Cairo Damascus) (c. 100 BCE (composition possibly earlier)), section 6: speak any vain or idle word. He shall not lend anything to his neighbor. He shall not dispute about riches or gain. He shall not speak of matters of work or the task to be done on the morrow." "No man shall walk in the field to do his desired work on the Sabbath. He shall not walk more than one thousand cubits outside his city." "No man shall eat on the Sabbath day except that which is prepared. And of that which is lost in the field, he shall not eat. And he shall not drink except that which is in the c”
  8. John (Baptist/Reformed) “John Gill on John 7:22: If a man on the sabbath day receive circumcision,.... As it was certain in many instances he did: that the law of Moses might not be broken; either the law concerning circumcision, which confirmed the law given to Abraham, and required it should be on the eighth day, let it fall when it would, even on a sabbath day; and therefore on that day, male children received circumcision, that that law might be kept, and not be broken: or else the law concerning the sabbath; and the sense be, if circumcision was administered on the sabbath day, "without breaking the law of Mose”
  9. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXI.--THE LAW OF THE SABBATH-DAY EXPLAINED. THE EIGHT DAYS' PROCESSION AROUND JERICHO. THE GATHERING OF STICKS A VIOLATION.: Similarly on other points also, you reproach Him with fickleness and instability for contradictions in His commandments, such as that He forbade work to be done on Sabbath-days, and yet at the siege of Jericho ordered the ark to be carried round the walls during eight days; in other words, of course, actually on a Sabbath. You do not, however, consider the law of the Sabbath: they are human works, not divine, which it prohibits.(15) For it s”
  10. Mishneh Torah (Maimonides) (Jewish (Rabbinic)) “Mishneh Torah (Maimonides), Mishneh Torah%2C Sabbath 2:23: [The following rules apply] when gentiles lay siege to Jewish cities: 89 Although these laws surely apply to Jewish communities in Eretz Yisrael , these same laws are also relevant to Jewish communities in the diaspora. If their intent was financial gain, the Sabbath laws should not be violated because of them, nor are we allowed to wage war against them. 90 Since their intent is only financial, the Sabbath laws may not be violated for this reason. Note, however, Shulchan Aruch HaRav 329:7 and the Mishnah Berurah 329:17, which state th”
  11. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of War, Art. 4: Article: Whether it is lawful to fight on holy days? I answer that, The observance of holy days is no hindrance to those things which are ordained to man's safety, even that of his body. Hence Our Lord argued with the Jews, saying (Jn. 7:23): "Are you angry at Me because I have healed the whole man on the Sabbath-day?" Hence physicians may lawfully attend to their patients on holy days. Now there is much more reason for safeguarding the common weal (whereby many are saved from being slain, and innumer”
  12. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: of this commandment consists. First, under the rest of the seventh days the divine Lawgiver meant to furnish the people of Israel with a type of the spiritual rest by which believers were to cease from their own works, and allow God to work in them. Secondly he meant that there should be a stated day on which they should assemble to hear the Law, and perform religious rites, or which, at least, they should specially employ in meditating on his works, and be thereby trained to piety. Thirdly, he meant that servants, and those who li”
  13. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 46: and Pharisees, saying, Is it lawful to heal on the Sabbath day? And they held their peace. And he took him, and healed him, and let him go. . . . . And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,” etc., etc. This was evidently a large entertainment to which guests were “bidden.” Christ, therefore, thought right, in the 340 prosecution of his work, to attend on such entertainments on the Sabbath. The frequency with which our Lord was accused of Sabbath-breaking by ”
  14. Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 61 There are monstrous disputations concerning the changing of: 61 There are monstrous disputations concerning the changing of the law, the ceremonies of the new law, the changing of the Sabbath-day, which all have sprung from the false belief that there must needs be in the Church a service like to the Levitical, and that Christ had given commission to the Apostles and bishops to devise new ceremonies as necessary to 62 salvation. These errors crept into the Church when the righteousness of faith was not taught clearly enough. 63 Some dispute that the kee”
  15. CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 99: Chapter XXIII .— Against the Jews on the question of the Sabbath. The seventh day is called the Sabbath and signifies rest. For in it God rested from all His works 2640 2640 Gen. ii. 2 . , as the divine Scripture says: and so the number of the days goes up to seven and then circles back again and begins at the first. This is the precious number with the Jews, God having ordained that it should be held in honour, and that in no chance fashion but with the imposition of most heavy penalties for the transgression 2641 2641 E”
  16. Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 21 (part 2): as, in private families daily, and in secret, each one by himself; so, more solemnly in the public assemblies, which are not carelessly or willfully to be neglected, or forsaken, when God, by his Word or providence, calleth thereunto. 7. As it is the law of nature, that, in general, a due proportion of time be set apart for the worship of God; so, in his Word, by a positive, moral, and perpetual commandment binding all men in all ages, he hath particularly appointed one day in seven, for a Sabbath, to be kept holy unto him:”
  17. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 8.--WHAT WE ARE TO UNDERSTAND OF GOD'S RESTING ON THE SEVENTH DAY, AFTER THE SIX DAYS' WORK.: When it is said that God rested on the seventh day from all His works, and hallowed it, we are not to conceive of this in a childish fashion, as if work were a toil to God, who "spake and it was done,"--spake by the spiritual and eternal, not audible and transitory word. But God's rest signifies the rest of those who rest in God, as the joy of a house means the joy of those in the house who rejoice, though not the house, but something el”
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