Jesus, Lord of the Sabbath

Please read Mark 2:23–3:6

“Pagod na ako,” is a very common expression in Filipino meaning, “I’m tired”, “I’m exhausted”, or it could also imply, “I’m done”, “I don’t want to do it anymore”, or “I give up.” It’s not just an expression of physical exhaustion but it could also mean exasperation or someone is already at the verge of surrendering out of frustration. When people feel this way, the best solution for them is to take a break, to rest.

Last Sunday, the Gospel reading was about the confrontation between the Pharisees and Jesus concerning the institution of the Sabbath, the day of rest, in Mark 2:23–28.

The Pharisees are criticizing Jesus for allowing his disciples to break their rule on the Sabbath regarding not picking wheat even when they are hungry. Jesus responded by giving them an example from the scripture wherein David broke the Law by eating the bread that is exclusively assigned to the priests in the temple. But David was not considered a transgressor of the Law. Then Jesus concluded, “The Sabbath is made for human beings, not human beings for the Sabbath.” Then he added, “The Son of Man is Lord even of the Sabbath.” (vv. 27, 28)

The response of Jesus left the Pharisees speechless.

This was followed by a practical demonstration. The story in Mark 3:1–6 tells about Jesus healing a man with a paralyzed hand on Sabbath day. But before he performs this miracle, he asks his critics this question, “What does our law allow us to do on Sabbath? To help or to harm? To save life or to destroy it?” (v. 4)

Again, the Pharisees are speechless. Jesus, on the other hand, was angry and disappointed at the ignorance and stubbornness of these people, but he heals the man, nonetheless. After this, the Pharisees went to Herod’s political party and conspired to kill Jesus.

When Jesus said, “The Son of Man was Lord of the Sabbath”, he was literally being provocative. This statement not only implies that he is the Messiah (like David), but as the Lord of the Sabbath, he is putting himself equal to God—the one who made the Sabbath. The Pharisees cannot accept this challenge to their authority so they planned to get rid of him by murdering him.

In these two stories, Mark was showing Jesus as an incredible teacher of the Torah (the Law), superior to the Pharisees. Jesus possesses wisdom on how to understand the true spirit and purpose of the Law—that is to feed the hungry and give rest to people so that they will be nourished and restored.

Another thing we notice in this story is how Jesus feeds the hungry and heals the sick, meaning, he is bringing life to people, while the Pharisees only want to bring people into bondage and they are actually agents of death, they are murderers of those who disagree with their interpretations of the Torah.

By claiming that Jesus is the Savior and Lord of the Sabbath, the Gospel is telling us that we can find rest, healing, and restoration of life in Jesus.

The world now is full of people who are hungry, tired, exhausted, and trapped by the mechanisms of the world that takes life from them. They need Jesus who can give them freedom, nourishment, and healing so that they will experience true rest and restoration of life.

This is the message that the Church needs to bring to the world—we can find rest in Jesus, our wise teacher, Savior and Lord.

Prayer
Lord God, friend of those in need,
your Son Jesus has untied our burdens
and healed our spirits.
We lift up the prayers of our hearts for those still burdened,
those seeking healing,
those in need within the church and the world.
God of mercy and healing,
you who hear the cries of those in need,
receive the prayers of your people
that all who are troubled
may know peace, comfort, and courage.
Lord of the Sabbath, lawgiver and the one who fulfills the law,
you lift the burdens from our shoulders.
You entrust your treasure to our jars of clay.
Sabbath in us a rest --
joyful as tambourines,
nourishing as bread,
and available to all people, rich and poor --
so that withered bodies and spirits can be restored. Amen

Revised Common Lectionary, Vanderbilt