Upon looking for someplace to post this where the people Jesus actually came for (non-Christians) could also comment, I was a bit surprised to see how many forums they are excluded from.... kind of like the way we operate our churches. So, I selected this one since the name of the room sounds like where Jesus might choose to post. I know it will do little good to ask, but could you Mods please leave it here?
(BTW, this is mostly taken from a book no one here will probably ever read. It's an expository on the Law.)
Now to examine the sabbath laws more specifically, it is at once apparent that, while the principle of the sabbath remains basic to biblical law, the specific form of sabbath observance changed radically in terms of the new covenant in Christ.
First, the sabbath in the Old Testament law was not primarily a day of worship but a day of rest. The pattern of weekly worship did not exist in the Old Testament law. The synagogue introduced it in the intertestamental period, and the New Testament clearly practiced it and urged it (Hebrews 10:25). In the Old Testament, worship was family-centered, and woven into the fabric of daily life. It should still be so embedded in the common life of man, but there is now also the duty of corporate worship. This corporate worship cannot, however, be confused or equated with rest, although the two are closely associated. Rest has reference here to the soteriological reality, to the fact of redemption, liberation, and wholeness of life. Rest here means confidence in God’s work, so that we cease from our own labors in symbolic representation of our total confidence in God’s accomplishment. The manna in the wilderness set forth God’s rest, and the order to observe the sabbath with confidence in the sufficiency of manna reinforced this fact of God’s provision. When such a God works, man can and must rest (Exodus 16:14-36).
Second, severe laws enforced the sabbath rest. It was not worship which the laws demanded, but rest. The general law was that no work should be done on the sabbath (Exodus 20:8-11; Exodus 34:21; Leviticus 23:3; Deuteronomy 5:12-15; Jeremiah 17:22). “The gates should be shut” (Nehemiah 13:19). “Abide ye every man in his place, let no man go out of his place on the seventh day” (Exodus 16:29). Asses should not be laden (Nehemiah 13:15), nor burdens borne (Jeremiah 17:21-22), nor fires kindled (Exodus 35:3), nor sheaves brought in (Nehemiah 13:15), nor sticks gathered (Numbers 15:32-35), nor victuals or wares bought (Nehemiah 10:31) or sold (Nehemiah 13:15), nor wine treaded in the presses (Nehemiah 13:15).
Life, however, could be saved on the sabbath (Mark 3:4; Luke 6:9), since redemption is the essence of the sabbath. This can mean healing the sick (Matt. 12:10-13; Mark 3:1-5; Luke 6:8-10; 13:14-16; 14:3-4; John 7:23), or rescuing an animal that has fallen into a pit (Matthew 12:11; Luke 14:5). Since hunger alleviated is a part of redemption, it is proper for one who is hungry to “pluck and eat corn” on the sabbath (Matt. 12:1-8; Mark 2:23-28; Luke 6:1-5), and the same is true of thirst, so that a thirsty animal can be taken to water in fulfilment of the sabbath (Luke 13:15). Since redemption means defeating God’s enemies, the Maccabees finally came to the logical conclusion that it was in conformity with the sabbath to resist attacks by the enemy (1 Maccabees 2:41 ). These laws make it clear that the essence of the sabbath is the victory of redemption rest. Mary’s Magnificat, because it celebrates the redemption through the Messiah, is a sabbath song in essence, and it properly forms a part of sabbath worship:
(The Magnificat is a canticle, also known as the Song of Mary, the Canticle of Mary and, in the Byzantine tradition, the Ode of the Theotokos. It is traditionally incorporated into the liturgical services of the Catholic Church and of the Eastern Orthodox churches. It is one of the eight most ancient Christian hymns and perhaps the earliest Marian hymn. Its name comes from the incipit of the Latin version of the canticle's text.) This is my addition. It is not found in the book.
"My soul doth magnify the Lord, And my spirit hath rejoiced in God my Savior. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall called me blessed. For he that is mighty hath done to me great things; and holy is his name. And his mercy is on them that fear him from generation to generation. He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away. He hath helped his servant Israel, in remembrance of his mercy; As he spake to our fathers, to Abraham, and to his seed forever." (Luke 1:46-55)
(BTW, this is mostly taken from a book no one here will probably ever read. It's an expository on the Law.)
Now to examine the sabbath laws more specifically, it is at once apparent that, while the principle of the sabbath remains basic to biblical law, the specific form of sabbath observance changed radically in terms of the new covenant in Christ.
First, the sabbath in the Old Testament law was not primarily a day of worship but a day of rest. The pattern of weekly worship did not exist in the Old Testament law. The synagogue introduced it in the intertestamental period, and the New Testament clearly practiced it and urged it (Hebrews 10:25). In the Old Testament, worship was family-centered, and woven into the fabric of daily life. It should still be so embedded in the common life of man, but there is now also the duty of corporate worship. This corporate worship cannot, however, be confused or equated with rest, although the two are closely associated. Rest has reference here to the soteriological reality, to the fact of redemption, liberation, and wholeness of life. Rest here means confidence in God’s work, so that we cease from our own labors in symbolic representation of our total confidence in God’s accomplishment. The manna in the wilderness set forth God’s rest, and the order to observe the sabbath with confidence in the sufficiency of manna reinforced this fact of God’s provision. When such a God works, man can and must rest (Exodus 16:14-36).
Second, severe laws enforced the sabbath rest. It was not worship which the laws demanded, but rest. The general law was that no work should be done on the sabbath (Exodus 20:8-11; Exodus 34:21; Leviticus 23:3; Deuteronomy 5:12-15; Jeremiah 17:22). “The gates should be shut” (Nehemiah 13:19). “Abide ye every man in his place, let no man go out of his place on the seventh day” (Exodus 16:29). Asses should not be laden (Nehemiah 13:15), nor burdens borne (Jeremiah 17:21-22), nor fires kindled (Exodus 35:3), nor sheaves brought in (Nehemiah 13:15), nor sticks gathered (Numbers 15:32-35), nor victuals or wares bought (Nehemiah 10:31) or sold (Nehemiah 13:15), nor wine treaded in the presses (Nehemiah 13:15).
Life, however, could be saved on the sabbath (Mark 3:4; Luke 6:9), since redemption is the essence of the sabbath. This can mean healing the sick (Matt. 12:10-13; Mark 3:1-5; Luke 6:8-10; 13:14-16; 14:3-4; John 7:23), or rescuing an animal that has fallen into a pit (Matthew 12:11; Luke 14:5). Since hunger alleviated is a part of redemption, it is proper for one who is hungry to “pluck and eat corn” on the sabbath (Matt. 12:1-8; Mark 2:23-28; Luke 6:1-5), and the same is true of thirst, so that a thirsty animal can be taken to water in fulfilment of the sabbath (Luke 13:15). Since redemption means defeating God’s enemies, the Maccabees finally came to the logical conclusion that it was in conformity with the sabbath to resist attacks by the enemy (1 Maccabees 2:41 ). These laws make it clear that the essence of the sabbath is the victory of redemption rest. Mary’s Magnificat, because it celebrates the redemption through the Messiah, is a sabbath song in essence, and it properly forms a part of sabbath worship:
(The Magnificat is a canticle, also known as the Song of Mary, the Canticle of Mary and, in the Byzantine tradition, the Ode of the Theotokos. It is traditionally incorporated into the liturgical services of the Catholic Church and of the Eastern Orthodox churches. It is one of the eight most ancient Christian hymns and perhaps the earliest Marian hymn. Its name comes from the incipit of the Latin version of the canticle's text.) This is my addition. It is not found in the book.
"My soul doth magnify the Lord, And my spirit hath rejoiced in God my Savior. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall called me blessed. For he that is mighty hath done to me great things; and holy is his name. And his mercy is on them that fear him from generation to generation. He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away. He hath helped his servant Israel, in remembrance of his mercy; As he spake to our fathers, to Abraham, and to his seed forever." (Luke 1:46-55)
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