The
Sabbath in John Study
No. 247
T |
he story of the healing of the paralytic at the Pool of Bethesda on the
Sabbath is reported in John 5:1-23.
This Sabbath episode is most important because it contains Christ’s
famous statement: “My Father has been working until now, and I have been
working,” John 5:17, NKJV. The
RSV rendition is, “My Father is working still, and I am working.” Christ made this pronouncement to defend
Himself from the accusation of Sabbath-breaking for healing the paralytic and
ordering him to go home with his mat.
Sunday-keeping
scholars find in Christ’s appeal to the “working until now” of the Father, a
compelling proof that Christ rescinded the obligation of Sabbath-keeping both
for Himself and for His followers. For example, in his influential doctoral
dissertation, Sunday: the History of the Day of Rest and Worship in the
Earliest Centuries of the Christian Church (Philadelphia, 1968), Willy
Rordorf wrote: “John 5:17
intends to interpret Genesis 2:2f., in the sense that God has never
rested from the beginning of creation, that He does not yet rest, but that He
will rest at the end . . . . Consequently, Jesus derives for Himself the
abrogation of the commandment to rest on the weekly Sabbath from the
eschatological [future] interpretation of Genesis 2:2f,” p. 98.
In
view of the enormous significance attached by Sunday-keeping scholars to John
5:17, I decided to share a brief summary of my analysis of this text.
In
John’s Gospel, the relationship between the Sabbath and Christ’s work of
salvation is alluded to, in two Sabbath miracles: the healing of the paralytic
(John 5:1-18) and of the blind man (John 9:1-41). The two
episodes are examined together since they are substantially similar. Both
healed men had been chronically ill: one an invalid for 38 years (John 5:5)
and the other blind from birth (John 9:2). In both instances, Christ
told the men to act. To the paralyzed man He said, “Rise, take up your
pallet, and walk” (John 5:8); to the blind man, “Go, wash in the pool of
Siloam” (John 9:7). Both of these actions represent breaking rabbinical
Sabbath laws, and thus both are used by Pharisees to charge Christ with
Sabbath-breaking (John 5:10, 16, 9:14-16). In both instances, Christ repudiated such a charge by arguing
that His works of salvation are not precluded, but rather contemplated, by the
Sabbath commandment (John 5:17, 7:23, 9:4). Christ’s justification is
expressed through a memorable statement: “My Father is working until now and I
am working” (John 5:17; cf. 9:4).
Negation or
Clarification of the Sabbath?
What
did Christ mean when He formally defended Himself against the charge of
Sabbath-breaking by appealing to the “working until now” of His Father? Did He use the example of His Father to
rescind the obligation of Sabbath-keeping both for Himself and for His
followers? This is the position defended by Sunday-keeping scholars. Or, did
Christ appeal to the working of the Father on the Sabbath to clarify the true
nature and meaning of the day? To put it simply, does Christ’s statement
represent a negation or a clarification of the Sabbath law?
In
a previous study I showed that the “working until now” of the Father and of the
Son has historically received three basic interpretations: (1) continuous
creation, (2) continuous care, and (3) redemptive activities. [For my analysis of John 5:17, see my
article “John 5:17: Negation or Clarification of the Sabbath?” Andrews
University Seminary Studies 19 (Spring 1981), pp. 3-19.] The
exponents of these three views basically agree in regarding Christ’s
pronouncement as an implicit (for some, explicit) annulment of the Sabbath
commandment. Does such a conclusion reflect the legitimate meaning of the
passage or arbitrary assumptions, which have been read into the passage?
To answer this question and to understand the significance of Christ’s saying,
we briefly examine the role of the adverb “until now” — heos arti, the
meaning of the verb “is working” — ergazetai, and the theological
implications of the passage.
Traditionally,
the adverbial phrase “until now” has been interpreted as the continuous working
of God (whether it be in creation, preservation, or redemption), which
allegedly overrides or rescinds the Sabbath law. But the adverb itself (“until”),
especially as used in Greek in its emphatic position before the verb,
presupposes not constancy, but culmination. The latter is brought out by
some translators through the use of the emphatic form “even until now.” [See,
for example, George Allen Turner, Julius R. Mantey, O. Cullman, E. C. Hoskyns,
F. Godet on John 5:17.]
This
adverbial phrase presupposes a beginning (terminus a quo) and an end (terminus
ad quem). The former is apparently the initial creation Sabbath (Genesis
2:2-3) and the latter the final Sabbath rest envisaged in a similar Sabbath
pronouncement in John 9:4, “We must work the works of Him Who sent Me,
while it is day; night comes, when no one can work.” In this statement the
culmination of the divine and human working is explicitly designated as the
“night.” By virtue of the conceptual similarities between John 5:17 and 9:4,
it seems legitimate to conclude that the “night” is the culmination for both
texts.
What
Jesus is saying, then, is that though God rested on the Sabbath at the
completion of creation, because of sin, He has been “working until now” to
bring the promised Sabbath rest to fruition. That will be the final and perfect
Sabbath of which the initial creation Sabbath was the prototype. A study of the
meaning of the divine working clarifies and supports this interpretation.
The
meaning of the verb “is working” until now, of the Father, is clarified by
John’s references to the working and works of God which are repeatedly and
explicitly identified, not with a continuous divine creation nor with a
constant maintenance of the universe, but with the saving mission of Christ.
Jesus
explicitly states: “This is the work of God, that you believe in Him whom He
has sent” (John 6:29). And again, “If I am not doing the works of My
Father, then do not believe Me; but if I do them, even though you do not
believe Me, believe the works, that you may know and understand that the Father
is in Me and I am in the Father” (John 10:37, 38; cf. 4:34, 14:11,
15:24).
The
redemptive nature of the works of God is evident in the healing of the blind
man since the act is explicitly described as the manifestation of “the works of
God” (John 9:3). This means then that God ended on the Sabbath His works
of creation, but not His working in general. Because of sin, He has been
engaged in the work of redemption “until now.” To use the words of A. T.
Lincoln, one might say, “As regards the work of creation, God’s rest was final,
but as that rest was meant for humanity to enjoy, when it was disturbed by sin,
God worked in history to accomplish His original purpose.” [A. T. Lincoln,
“Sabbath, Rest, and Eschatology in the New Testament,” in From Sabbath to
Lord’s Day, ed. Donald A. Carson (Grand Rapids, 1982), p. 204.]
Christ
appeals to the “working” of His Father not to nullify, but to clarify,
the function of the Sabbath. To understand Christ’s defense, one must remember
that the Sabbath is linked both to creation (Genesis 2:2-3; Exodus 20:11)
and redemption (Deuteronomy 5:15). While in Exodus 20:11, the
reason given for observing the Sabbath is the completion of Creation in six
days, in Deuteronomy 5:15, the reason is deliverance from the Egyptian
bondage: “Remember that you were slaves in Egypt and that the Lord your God
brought you out of there with a mighty hand and an outstretched arm.
Therefore the Lord your God has commanded you to observe the Sabbath day.”
While
by interrupting all secular activities the Israelite was remembering the
Creator-God, by acting mercifully toward fellow-beings he was imitating the
Redeemer-God. This was true not only in the life of the people, in general, who
on the Sabbath were to be compassionate toward the less fortunate, but
especially in the service of the priest who could legitimately perform on the
Sabbath works forbidden to other Israelites, because such works had a
redemptive function.
On
the basis of this theology of the Sabbath admitted by the Jews, Christ defends
the legality of the “working” that He and His Father perform on the Sabbath. In
John, Christ appeals to the example of circumcision to silence the echo of the
controversy over the healing of the paralytic (John 7:22-24). The Lord argues that if it is legitimate on
the Sabbath for the priests to care for one small part of man’s body (according
to rabbinic reckoning, circumcision involved one of man’s 248 members) [Yoma
85b] in order to extend to the newborn child the salvation of the covenant, [on
the redemptive meaning of circumcision, see Rudolf Meyer, “peritemno,” Theological
Dictionary of the New Testament, ed. G. Kittel (Grand Rapids, 1973), vol.
6, pp. 75-76] there is no reason to be “angry” with Him for restoring on that
day the “whole body of man,” John 7:23.
For
Christ, the Sabbath is the day to work for the redemption of the whole man.
This is borne out by the fact that in both healings, Christ looked for the
healed men on the same day and, having found them, He ministered to their
spiritual need (John 5:14, 9:35-38). Christ’s opponents cannot
perceive the redemptive nature of His Sabbath ministry because they “judge by
appearances,” John 7:24. For them, the pallet and the clay are more
important than the social reunion (5:10) and the restoration of sight (John
9:14), which those objects symbolized. It was necessary therefore for
Christ to act against prevailing misconceptions in order to restore the Sabbath
to its positive function.
In
the Sabbath healing of the blind man recorded in John 9, Christ extends
to His followers the invitation to become links of the same redemptive chain,
saying: “We must work the works of him who sent me, while it is day; night
comes, when no one can work,” verse 4. The “night” apparently refers to
the conclusion of the history of salvation, a conclusion which we found implied
in the adverbial phrase “until now.” Such a conclusion of divine and human
redemptive activity would usher in the final Sabbath of which the creation
Sabbath was a prototype.
To
bring about that final Sabbath, the Godhead “is working” for our salvation (John
5:17); but “we must work” to extend it to others (John 9:4). The
foregoing considerations indicate that the two Sabbath healings reported by
John substantiate the redemptive meaning of the Sabbath we found earlier in Luke
and Matthew — namely, a time to experience and share the blessings of
salvation accomplished by Christ.
— by Samuele Bacchiocchi, Ph. D., Retired Prof. of Theology and Church History, Andrews University, in Endtime Issues Newsletter, No. 110.