was successfully added to your cart.

Jesus and the Law, Part 4: The Sabbath Controversies

The so-called “Sabbath Controversy” stories in the Gospel, at first glance, appear to be among the most prominent traditions relating to Jesus and the Law (Torah); however, a closer examination reveals a number of historical-critical and tradition-critical difficulties which complicate the picture. These traditions are part of a larger grouping of narrative episodes, which one may refer to under the heading “Controversies and disputes between Jesus and religious authorities (Scribes and Pharisees)”. For a thorough list of relevant verses, see my Survey of Passages earlier in this series. Such episodes typically follow one of two basic narrative patterns:

  1. The religious authorities (Scribes and Pharisees) react negatively to an action or saying by Jesus, which provides the setting for a subsequent saying or parable. A developed (and especially memorable) example is the episode in Luke 7:36-50, involving the anointing of Jesus by a “sinful” woman, and which takes place in the house of a Pharisee.
  2. The Scribes and Pharisees ask a question of Jesus, in order to test him, which elicits a (sometimes enigmatic) saying or parable in response. In some stories, the end result is that Jesus’ opponents are silenced—they are unable to answer or unwilling to question him further. The episode involving the woman caught in adultery (Jn 8:1-11) or the question regarding paying tax/tribute to Caesar (Mark 12:13-17) are among the more familiar examples.

The “Sabbath Controversy” stories follow the first pattern; there are two basic traditions involved:

  1. The episode involving Jesus’ disciples plucking grain in the fields on the Sabbath—Mark 2:23-28 (par Matt 12:1-8; Lk 6:1-5).
  2. A healing miracle performed on the Sabbath—this takes several different forms, but the most widely attested (in the triple Synoptic tradition) is the healing of a man with a dried/withered hand, in the Synagogue (Mark 3:1-6; par Matt 12:9-14; Lk 6:6-11).

Critical commentators have expressed doubt generally regarding the authenticity and historicity of these stories, claiming that the setting is artificial and contrived. This may, however, be partly due to a misreading of the traditional narrative, ignoring the natural simplifications and formal/typical elements shaping the story. For example, we need not imagine that there were Pharisees standing around in the fields on the Sabbath at just the right moment to catch Jesus’ disciples plucking grain—rather, the traditional narrative simply records, in representative and typical fashion, the ways in which certain scrupulous and religiously devout Jews responded and reacted to the behavior of Jesus and his disciples. The sheer number of these controversy-stories in the Gospels makes it virtually certain, on objective grounds, that Jesus’ often provocative teaching and actions struck many religiously-minded observers as questionable or problematic.

Yet many scholars would hold that the Sabbath Controversy stories are actually products of the early Church, reflecting the disputes between Christians and Jews regarding Sabbath observance, etc. However, if this were the case, one might expect a narrative context that better fits the life-setting of early Christians—healing miracles and plucking grain in the fields do not seem especially relevant in this regard. A more plausible critical approach—at least with regard to the Sabbath healings—is outlined below. Since the healing miracle story setting is more prevalent in the Gospel tradition, I will begin there.

Healing Miracle(s) performed on the Sabbath

This takes several different forms, considered (when taken at face value) as separate episodes in the Gospels, but which may conceivably stem from a single historical tradition. The main episode, narrated in all three Synoptic Gospels is the healing of a man with a dried/withered hand, which takes place in the Synagogue (Mark 3:1-6; par Matt 12:9-14; Lk 6:6-11). The common elements (using the Markan account) are as follows:

  • Jesus is in a local synagogue on the Sabbath (vv. 1-2)
  • A person is present with a noticeable physical ailment (man with a dried/withered hand, v. 1)
  • People (presumably Pharisees, but unspecified) watch Jesus to see whether he will heal the person on the Sabbath (v. 2)
  • Jesus asks those watching: “is it right/lawful to do good on the Sabbath or to do evil, to save life or to kill?” (v. 4)
  • They are silent, and Jesus looks around at them with grief/anger (over their hardness of heart) (v. 5)
  • Jesus tells the man “stretch out your hand”, the man does so and is healed (v. 5)
  • After this event, the Pharisees leave with the purpose of destroying Jesus (v. 6)

There are several key differences in the Matthean version:

  • It is certain of the people watching (presumably Pharisees) who ask the question “is it right/lawful to heal on Sabbath (days)?” (Matt 12:10)—Matthew adds the detail that they asked the question so that they might be able to accuse/charge Jesus with an offence (controversy pattern #2 above)
  • Similarly, instead of the question in Mark 3:4, here Jesus cites the example of a sheep that falls into a pit on the Sabbath, how naturally one will grab hold to lift it out. He concludes with a statement, similar to the question in Mk 3:4, “it is right/lawful to do a fine thing [i.e. do good] on Sabbath (days)”

Luke’s account generally follows the Markan, but with several additions (some which heighten the dramatic effect):

  • He adds the detail that Jesus was teaching in the synagogue (Lk 6:6)
  • He specifies that it is the “scribes and Pharisees” who are watching Jesus (v. 7), including (with Matthew) the detail that they asked the question in order to accuse Jesus
  • He explains that Jesus saw/knew their thoughts (v. 8)
  • He adds the detail that the Pharisees were filled with mindless rage (v. 11)

Luke also records a similar story in Lk 13:10-17; it is worth comparing the similarities and differences with the prior episode. First the similarities which fit a basic narrative form:

  • The Synagogue setting (v. 10); as in Lk 6:6, Jesus is described as teaching in the synagogue
  • A person with a physical disability (v. 11)—here it is a woman who was bent/stooped together and unable to straighten up (she is described as having a “spirit of weakness/infirmity” for eighteen years)
  • Jesus calls the person to him (v. 12); upon his command, the person is healed (v. 13)
  • A statement by Jesus to the effect that it is proper to to good (i.e. to heal) on the Sabbath; the statement, with its example involving animals, is similar to that in Matt 12:11-12
  • Jesus’ opponents are effectively silenced (here, “put to shame”, v. 17)

Apart from certain details, there are also these notable differences:

  • The personal detail in vv. 11, 12, 16, which suggest a stronger or more developed tradition
  • The response to the healing by the ruler of the Synagogue (v. 14)—this is especially significant in the way it frames the religious-legal issue (see below)
  • The positive response of the people in the Synagogue is emphasized, rather than the negative reaction of the suspicious/hostile Pharisees (vv. 13, 17b)

Even though Lk 13:10-17 is almost a doublet of Lk 6:6-11, there are enough differences to suggest that we are dealing with separate historical traditions (at some level), which may have been combined in Matthew’s single account. It is possible to isolate two distinct core elements (sayings) central to the episode(s):

  1. The question whether it is right/lawful to heal on the Sabbath, and
  2. An illustration involving caring for an animal on the Sabbath

These two are incorporated in different ways within the Sabbath healing stories in the Synoptics. It is noteworthy, however, that we find the same two elements in a sayings-context where the healing miracle is less prominent—in Luke 14:1-6. Consider, indeed, how close this is to the account in Mark 3:1-6 / Matt 12:9-14:

  • Jesus is in a particular place on the Sabbath, in the presence of Pharisees (here it the house of a Pharisee, not a synagogue)
  • A man is present suffering from a physical ailment (here “dropsy”, i.e. excess of water or fluid, resulting in edema or swollen-limbs)
  • Jesus responds to the “scribes and Pharisees” and asks: “is it right/lawful to heal on the Sabbath, or not?” (cf. Mark 3:4; Matt 12:9)
  • Jesus’ ‘opponents’ are silenced (twice, v. 4a, 6)
  • Jesus gives an illustration involving caring for an animal in need, close to that in Matt 12:11—here it is an ox in a well instead of a sheep in a pit

Thus we have (in Luke) three separate narrative episodes each with a similar format and common/overlapping elements. This raises the critical question whether specific sayings of Jesus (in various/variant form) have been applied to the diverse healing-miracle tradition in such a way as to produce the distinct narratives we see in the Gospels. In other words, might not the Sabbath healing narratives serve as dramatizations, illustrating the sayings of Jesus in Lk 14:3, 5, along with the religious-legal issues involved? It is possible that we can see something of the sort at work in the Gospel of John; the fourth Gospel has no narrative matching that of the Synoptics (above), but in the two closest healing miracles (involving physical disability), there is also a “Sabbath controversy” element:

  • John 5:1-17: the healing of a paralyzed man at the pool of Bethesda (or Bethzatha)
  • John 9:1-7ff: the healing of man blind from birth

These two narratives are similar in many respects: each involves a reaction from the religious authorities, and a questioning of the man who was healed (cf. Jn 5:10-16; 9:13-34), followed by Jesus encountering the man a second time and addressing him (5:14; 9:35-38), and finally Jesus answers the religious authorities (5:17; 9:39-41). In neither narrative is the Sabbath setting central to the main account of the healing miracle, though in John 5 it is more closely connected, at least at the literary level—note:

  • The healing miracle itself (vv. 1-9a)—no mention of the Sabbath
  • Reaction to the miracle (vv. 9b-18), with two overlapping themes:
    (i) Jesus violating the Sabbath by performing work (healing)
    (ii) Jesus identifying himself with God the Father
    These are combined in the saying of Jesus in verse 17, and the summary in verse 18
  • Discourse of Jesus (vv. 19-47)—on the Son doing the work of the Father

This is a far more developed and expanded narrative structure than we find in the Synoptic Gospels, and, as such, is typical of the Gospel of John. Despite the centrality of the Sabbath motif in chapter 5, there is reason to believe that it represents a secondary development or application. Consider, for comparison, the way the Sabbath motif is similarly introduced in 9:14-16, but otherwise plays no part in the narrative of chapter 9. In John 7:21-25 mention is made of Jesus healing on the Sabbath, with controversy surrounding it implied, but without any clear narrative context—is it a reference back to chapter 5? There is, of course, no way to be certain just how the various Gospel traditions and narratives developed, and traditional-conservative commentators will always tend to take the narrative episodes more or less at face value. Still, the manner in which the “Sabbath controversy” element variously presents itself, in my view strongly suggests adaptation and combination of traditional material.

What exactly is at work in these narratives? The following aspects of the question should be considered:

  • The legal-religious aspect, as best represented by the twin sayings of Jesus in Luke 14:3, 5
  • The dramatic aspect—historical-critical questions aside, it cannot be doubted that the Sabbath controversy element heightens the dramatic effect of the healing miracle stories in the Synoptics; it also dramatizes powerfully the conflict between Jesus and many of the religious authorities of the time
  • The literary aspect—illustrated by (a) the use of the Sabbath theme to join traditions together (as in Mark 2:23-3:6), and (b) the role of the Sabbath setting to join narrative and saying (in John 5, a more complex structure joining narrative and discourse)
  • The theological-christological aspect—whether at the historical or literary level (or both), the “Sabbath-controversy” setting was joined with the larger theological (and religious) issue of Jesus’ own (personal) authority. This is most prominently displayed in John 5 (with its great discourse of vv. 19-47), but is manifest in smaller ways in the Synoptic Gospels as well.

It is the legal-religious and theological-christological aspects which relate most directly to the topic of Jesus and the Law; I will discuss these after first examining the second of the main “Sabbath Controversy” narratives—Jesus’ disciples plucking grain in the fields on the Sabbath (Mark 2:23-28; par Matt 12:1-8; Lk 6:1-5)—in the continuation of this article in the next part of the series.

Leave a Reply