The Sabbath is mentioned more often in the Gospels than in the books of Moses. Had it been the intention of Yahshua to do away with the Sabbath, he could have said so, instead of engaging in so many discussions of the details of proper Sabbath observance. But the purpose of the Gospels, in regard to the Sabbath, is not to abrogate it, but to teach us how to observe it better.

The expression the Law and the Gospel is an old one and often heard. But more often than not, it is spoken with the intention of separating and contrasting the two, rather than keeping them together as one. If, as many Christians seem to contend, the Gospel supersedes and does away with the law, then the so-called Old Testament need never have been preserved in the Bible at all. But the reality is that Yahuwah has preserved the Bible among Christians, both testaments.  That fact should alert us to the fallacy of separating the law from the Gospel.The one is the foundation of the other, and the second is the illumination of the former. Indeed, Christ said “Think not that I am come to destroy the law,or the prophets.” Matthew 5:17 .

The Sabbath is first mentioned in the Gospels in Matthew 12. (Mat 12:1 ) At that time Jesus went on the Sabbath day through the corn; and his disciples were an hungered, and began to pluck the ears of corn, and to eat. (Mat 12:2 ) But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the Sabbath day. (Mat 12:3 ) But he said unto them, Have ye not read what David did, when he was an hungered, and they that were with him; (Mat 12:4 ) How he entered into the house of God, and did eat the shew bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? (Mat 12:5 ) Or have ye not read in the law, how that on the Sabbath days the priests in the temple profane the Sabbath, and are blameless? (Mat 12:6 ) But I say unto you, That in this place is one greater than the temple. (Mat 12:7 ) But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. (Mat12:8 ) For the Son of man is Lord even of theSabbathday.

This story is repeated in Mark 2:23-28 and Luke 6:1-5 . A number of issues should be noted. First of all, by one interpretation of law, as long as the grain was not removed from the field, there was no breaking of the Sabbath by harvesting and eating it. Thus by Rabbinical method itself, the accusation of Sabbath-breaking may fall. Secondly, the lack of hospitality on the part of the very people who raised the criticism was a breach of law. The disciples were forced to gather food in order not to break the Sabbath by fasting. The critics themselves had placed them in this situation of a double bind for hostile purposes.

Interestingly, Yahshua does not accuse the critics, but offers a Scriptural antecedent for their behavior on the Sabbath, the example of David. By interpreting this Scripture in this way, Yahshua took advantage of the opportunity to affirm his messianic authority as the son of David, and his divinely appointed role in the interpretation and implementation of Scripture. He thus denies the authority of Rabbinical method, replacing it with messianic authority. His interpretation is specifically not in accordance with the rules of Rabbinical interpretation. It is authoritative instead.

This affirmation of messianic authority on the part of Yahshua comes to a pinnacle in the final verse. This passage really says little about Sabbath observance as such. The subject of the episode is messianic authority. Still, the sentence in Mark 2:28 gives pause. (Mar 2:27 ) And he said unto them, The Sabbath was made for man, and not man for the Sabbath.

While the sentence primarily condemns the implication behind Pharisaical thought,that the Sabbath was a value in itself to be served by human action, another idea rises from the beginning of the sentence. The Sabbath was made for man.That is, the Sabbath was not made for Jews, but for all humankind. Furthermore,the Sabbath is a divine creation, a gift of grace, for humankind. The way one relates to the gift reveals what one thinks of the Giver.

The second story appears in Matthew 12:9-14 . (Mat 12:9 ) And when he was departed thence, he went in to their synagogue: (Mat 12:10 ) And,behold, there was a man which had his hand withered. And they asked him, saying,Is it lawful to heal on the Sabbath days? that they might accuse him. (Mat12:11 ) And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a piton the Sabbath day, will he not lay hold on it, and lift it out? (Mat12:12 ) How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days. (Mat12:13 ) Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. (Mat 12:14 ) Then the Pharisees went out, and held a council against him, how they might destroy him.

This story is repeated in Mark 3:1-6 and Luke 6:6-11 . It is far different in character from the preceding. Here Yahshua affirms that healing is lawful by reference to a Rabbinical verdict. There was Rabbinical disagreement on the issue of whether an animal fallen into a pit could be rescued without breaking the Sabbath. Some Rabbis affirm that it is lawful. Yahshua's answer was completely within the Rabbinical context. What is implicit in the story is Yahshua's acceptance of the validity of Sabbath law. While those who would abrogate the Sabbath generally believe that the abrogation took place after the crucifixion and in function of the death of Christ, they still often appeal to the Gospel texts referring to a pre-crucifixion era to support abrogation. This is a clear exegetical error. If in fact the Sabbath can be shown to have been abrogated before the crucifixion, then the Christian argument of its abrogation as a shadow of things to come must also fall.

For the Sabbath-keeper this story is important in affirming that actions of mercy are appropriate to the Sabbath.

The next text to occur is (Mat 24:20 ) But pray ye that your flight be not in the winter, neither on the Sabbath day.

Sabbath-keepers refer to this text as proving that the intention of Christ is to affirm Sabbath-keeping after his resurrection, at a time when most Christians claim the Sabbath is abrogated as a shadow of things to come, which are fulfilled in the crucifixion. The response to this argument is that the command merely acknowledges the situation in Jewish-dominated Palestine just before the destruction of Jerusalem in 70 A.D. The Sabbath-keeping of the Jews would make it hard for the presumed non-Sabbath-keeping followers of Christ to flee. There are several problems with this argument, most prominent of which being that there is no evidence of non-Sabbath observance among the followers of Christ at that time. Even after the rise of Sunday observance near the beginning of the second century according to Mozna and Bacchiocchi, Sabbath was still observed by all Christians (Samuele Bacchiocchi, From Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance in Early Christianity, Biblical Perspectives, 1977). Therefore, the prophecy had to refer to a Sabbath-keeping community. If Yahshua intended that his death should abrogate Sabbath-keeping, he lost the opportunity of telling his followers to stop observing the Sabbath, as it might facilitate their flight from Jerusalem. Instead, he affirmed their Sabbath observance.

Whether or not the command is relevant to later generations, the affirmation of Sabbath observance by his followers as late as C.E. 70 reduces the argument that it was abrogated by his death to exegetical error, failure to harmonize all relevant textual evidence. Matthew 24:20 is proof positive that Yahshua did not accept the idea that Sabbath observance came to an end at the cross. It establishes a precedent that requires us to find a harmonizing exegesis of Colossians2:16,17 , and failing that to deny canonicity to the epistle to the Colossians.It is far preferable to accept Sabbath observance and interpret Colossians in harmony with Matthew if at all possible.

The final reference to the Sabbath in the first Gospel is (Mat 28:1 ) In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulcher.

While some readers of the Bible make much of the Greek in this and similar texts, the KJV translation is essentially correct. The word for week actually means week in the context and the word for dawn, however, it is interpreted, does not affect the fact that the Sabbath is mentioned in passing and affirmed. Given that the disciples did not yet know of the resurrection, the Sabbatarian argument that this affirms the Sabbath after the crucifixion is weak.

A similar passage is found in Mark. (Mar 16:1 ) And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.

Mark also contains some passages dealing with the Sabbath that are not reflected in Matthew. The first is (Mar 1:21 ) And they went into Capernaum; and straightway on the Sabbath day he entered into the synagogue, and taught. (Mar 1:22 ) And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. (Mar 1:23 ) And there was in their synagogue a man withan unclean spirit; and he cried out, (Mar 1:24 ) Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. (Mar 1:25 ) And Jesus rebuked him, saying, Hold thy peace, and come out of him. (Mar 1:26 ) And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. (Mar 1:27 ) And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.

The Sabbath is mentioned only in passing in this passage. The focus of the passage is the Messianic authority of Yahshua, much in the same way as in the first Sabbath passage of Matthew. The Sabbath reform that Yahshua brings forward is seen by both Matthew and Mark to be intimately connected with his role and status as Messiah. The implication is that rejection of the Sabbath is to reject the Messiah himself. In fact, we see that in practice, for non-Sabbatarian Christianity often denies Yahshua, at least by making him the second person of the Trinity rather than the only-begotten son of Yahuwah or Christ. This same story is reflected in Luke 4:31-37 .

Mark6:1-5 remarks on Yahshua visiting his home town on the Sabbath. More even than Matthew, Mark focuses on Yahshua' messianic authority in connexion with the Sabbath. In this passage Yahshua shows his power in his authoritative teaching. (Mar6:2 ) And when the Sabbath day was come,he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?

But he is met by the unbelief bred of familiarity. For this reason he did not do many miracles there, and at the same time avoided confrontation about healing on the Sabbath. This story perhaps refers to the same occasion as reported in(Luke 4:16 ) And he came to Nazareth,where he had been brought up: and, as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read.

Yahshua' interpretation of the haftarah reading as a prophecy of his own ministry was calculated to bring on the reaction that it did.

The Sabbath is mentioned only one more time in Mark, when Joseph of Arimathaea asked Pilate for the body of Yahshua. (Mar 15:42 ) And now when the even was come, because it was the preparation, that is,the day before the Sabbath.

The same evening is mentioned in Luke (Luke 23:54 ) And that day was the preparation, and the Sabbath drew on. (Luk23:56 ) And they returned, and prepared spices and ointments; and rested the Sabbath day according to the commandment.

While it is no surprise that the Sabbath should be observed, it is perhaps significant that it is mentioned in the Gospel as a given, not as something strange. The expressions of John in some places show slightly more distancing.

While the focus of Matthew is on the discussion of Jewish interpretation of how the Sabbath should be kept, and the focus of Mark is on the Sabbath as an indicator of Yahshua' messianic authority, the focus of Luke is different still. Only in Luke do we find that all of the miracles of healing that Yahshua is reported to have initiated himself, without being asked, were performed on the Sabbath. The Sabbath is thus associated with Yahshua' acts of mercy. These differences in the synoptic Gospels reflect the differences generally among the three. Matthew is the most Jewish of the Gospels, Mark focuses of power and authority, and Luke focuses on mercy and social issues. It is to be expected that these differences of perception should be reflected in the Sabbath as well.

Some of these healings initiated by Yahshua on the Sabbath are mentioned only by Luke.The first such is (Luke 13:10 ) And he was teaching in one of the synagogues on the Sabbath. (Luke 13:11 ) And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in nowise lift up herself. (Luke 13:12 ) And when Jesus saw her, he called her to him, and said unto her,Woman, thou art loosed from thine infirmity. (Luke 13:13 ) And he laid his hands on her: and immediately she was made straight, and glorifiedYahuwah. (Luke 13:14 ) And the ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the Sabbath day. (Luke 13:15 ) The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the Sabbath loose his ox or his ass from the stall, and lead him away to watering? (Luke 13:16 ) And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day? (Luke 13:17 ) And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

Here Yahshua returns to the argument of the ox in the pit, reflected in the Talmudic word the Mishna, book 4, Qama Bava 3:10. This appears to be the single most important Rabbinical argument that Yahshua uses to justify his acts of healing on the Sabbath. What is notable is that he engages in such discussion, thus affirming the obligation of the Sabbath by discussing how it should be observed. It is notable as well that he meets his critics on their own ground with their own methods.

The same argument is pressed in the following chapter, in regard to another healing initiated by Yahshua and thus showing the Sabbath as an icon of mercy. (Luk14:1 ) And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the Sabbath day,that they watched him. (Luke 14:2 ) And,behold, there was a certain man before him which had the dropsy. (Luk14:3 ) And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath day? (Luk14:4 ) And they held their peace. And he took him, and healed him, and let him go; (Luke 14:5 ) And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the Sabbath day? (Luke 14:6 ) And they could not answer him again to these things.

The Sabbath issue in John differs from that in the synoptics in a similar way to the differences in the usage of the term son of Yahuwah. In the synoptic the term son of Yahuwah is merely an equivalent for the term Christ or Messiah. In John this concept is enlarged to focus on Yahshua as life-giver. The accusations of claiming deity found in John are associated with accusations of Sabbath-breaking. In response, the concept of Yahshua as life-giver is associated with the Sabbath healings.

This association of ideas is already apparent in the first event in John. (John 5:9 ) And immediately the man was made whole, and took up his bed, and walked:and on the same day was the Sabbath.... (John 5:10 ) The Jews therefore said unto him that was cured, It is the Sabbath day: it is not lawful for thee to carry thy bed.... (John 5:16) And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these thing son the Sabbath day.... (John 5:18 ) Therefore the Jews sought the more to kill him, because he not only had broken the Sabbath, but said also that God was his Father, making himself equal with God.

The text states the two accusations, of claiming deity and Sabbath-breaking,outright. Strangely, rather than focusing on the ministry and message of Yahshua,who presents his role as Christ to bring life and victory over death on the Sabbath, most Christian commentators actually accept the accusation against Yahshua as true,  and present him as a Sabbath-breaker and claiming to be Yahuwah, Almighty. One can hardly see this as other than defamation and blasphemy as well as failure to penetrate the message of Yahshua as expressed by John. Why the claims of hostile witnesses should be accepted in exegesis but not in other contexts is a mystery.

According to John, Yahshua uses a different argument to justify the acts of healing mercy on the Sabbath. (John 7:22 ) Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the Sabbath day circumcise a man. (John 7:23 ) If a man on the Sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me,because I have made a man every whit whole on the Sabbath day?

Instead of the ox-in-the-pit argument based on Rabbinical discussion, he appeals directly to the harmonizing of Torah law. This actually constitutes an argument directed at the Sadducees, who denied the oral law. Thus the Gospels portray Yahshua as defending his Sabbath actions by using both Pharisean Rabbinical arguments and Sadducean Torah arguments.

But John astutely brings forward another type of Sabbath action on the part of Yahshua (John 9:14 ) And it was the sabbathSabbath day when Jesus made the clay, and opened his eyes.... (John 9:16 ) Therefore said some of the Pharisees, This man is not of God, because he keepeth not the Sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.

Many Gospel narratives show Yahshua' critics trying to trap him with sophistry.   Yahshua always turns the tables with an astute answer. John 9 presents Yahshua using the Sabbath to cause division among his critics. Again, the thoughtless reader is tempted to take the hostile accusation against Yahshua at face value. He thus misses the thrust of the conflict between Yahshua and his critics, and how wisely Yahshua is able to deal with them.

The final mention of the Sabbath in the Gospels is John's remark on the crucifixion. (John 19:31 ) The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath day, (for that Sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away.

In sum, the Gospels show Yahshua interacting on the issue of the Sabbath. He never abrogates the Sabbath. He enters into detailed discussion with his critics on how the Sabbath should be observed. He justifies his practice of mercy on the Sabbath by using both Rabbinical and Sadducean methods, thus turning the table son his accusers. He establishes his messianic authority by his Sabbath action sin both teaching and healing, and finally affirms his messianic role as life-giver through his Sabbath reform.