Pushing Pause: God’s Mechanism for Healing
In this final of six instalments on Sabbath practice for the 21st century, Major Mat Badger focuses on the teachings of Jesus. Sabbath practice was part of the ordinary rhythm of Jewish life; however, God’s intention for it to be a day of rest and refreshment had been hijacked by the additional rules enforced by religious leaders. Jesus called them out and restored Sabbath to its rightful place.
In our last instalment we looked at what I believe is Jesus’ most crucial and foundational teaching on the Sabbath: ‘The Sabbath was made for people, not people for the Sabbath. So, the Son of Man [one of Jesus’ titles] is Lord [the boss] even of the Sabbath’ (Mark 2:27). In other words, for Jesus, Sabbath wasn’t just a command to be kept, but a way of being that was not only life-giving but authenticated his identity. So while the religious leaders of the day, the Pharisees, sought to catch people out for breaking the Sabbath, Jesus was all about releasing people from human-made rules so they could enter and enjoy the deep, healing rest God designed for his people.
Rhetorical questions
In Mark 3:1–6, we read, ‘Another time Jesus went into the synagogue, and a man with a shriveled hand was there’. The inference here is that this is another account of Jesus heading to the synagogue (some texts say ‘as was his custom’) on the Sabbath. The second part of the verse describing the man’s hand sets the scene for another showdown with the Pharisees.
The story continues: ‘Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal on the Sabbath’ (v2). Jesus is under scrutiny, but he’s also seeing an opportunity to demonstrate compassion while exposing their legalism.
‘Jesus said to the man with the shriveled hand, “Stand up in front of everyone”’ (v3). ‘Then Jesus asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save a life or kill?”’ (4a). These questions are obviously rhetorical—of course the answer is to do good and to save a life! ‘But they remained silent’ (4b). The Pharisees have nothing to say because they can’t argue with Jesus’ logic.
‘He looked around at them in anger and, deeply distressed at their stubborn hearts, he said to the man, “Stretch out your hand.” He stretched it out and his hand was completely restored’ (vs 5). And then the Pharisees cheered and threw a party because someone was healed at church! Nope. ‘Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus’ (vs 6). When they could have been celebrating, they planned an assassination, illustrating the extent to which the Pharisees had lost the plot and elevated the Mishnah [Jewish legal theory] above the Torah [first five books of the Old Testament].
Sacred seven
Throughout the Bible, the number seven always signals completion or perfection. God rested on the seventh day, Jesus spoke on the cross seven times, and the book of Revelation could be sponsored by the number seven! And Jesus healed on the Sabbath seven times. Furthermore, there are two layers of significance to the Sabbath healings Jesus performed. Here’s a quick summary: healing of the lame man at the Pool of Bethesda (John 5:1–15); the man with the shriveled hand (Mark 3:1–6); the crippled woman (Luke 13:10–13); the blind and the mute (Matthew 12); the man with dropsy (Luke 14:1); the infirm/demon possessed woman (Luke 13); and the blind man (John 9). In addition, there are non-specific healings of ‘crowds’ and ‘multitudes’ (Matthew 12:15). In other words, everyone was healed in Jesus’ presence on the Sabbath.
So why did Jesus repeatedly heal on the Sabbath? Why seven specific times? First, Jesus was fulfilling Old Testament prophecy. Isaiah 35:5–6a says, ‘Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy.’ All the healings that Jesus performed on the Sabbath authenticated his identity. And by healing on the seventh day Jesus restores the Sabbath to its rightful place as a mechanism of healing.
Second, healing on the Sabbath seven times is prophetic. By healing on the Sabbath, Jesus was not only demonstrating that he was Lord over creation and God present in the flesh, but also offering a taste of the kingdom of God when it comes in all its fulness: when Christ returns there will be no sickness or suffering.
The healing Army?
It is important for us to grasp that in English the two words healing and salvation are two translations of the same Greek word, soteria. When we read in the gospels that Jesus healed someone or saved someone, it’s the exact same word. This is significant for us as The Salvation Army. Even the etymology of the English word salvation comes from the Latin word salve, which refers to an ointment you apply to an open wound for healing. So, salvation and healing are inextricably intertwined. And yet, this also saddens me, because to our shame, as The Salvation Army, we have a track record of burning people out! Sabbath hasn’t always been taken seriously as a day for the kind of rest that brings healing.
When I look at how Jesus lived and I think about the world we live in today, I believe the Sabbath is when God does some of his best healing work in us. What an invitation! What was true in the time of Jesus is still possible today. When I practise Sabbath, I go on a bit of a journey. Often my day begins with anxiety and weariness being prevalent, and then it’s like a detox as I settle into rest with God. The day unfolds and I begin to feel my soul again. I feel the depth, texture and life that comes from being present with God. It’s a process of both healing and salvation as the essence of who I am is reset. Sabbath practice becomes the mechanism through which God saves and heals me—body, mind and soul—as I surrender once again to the invitation to rest.
How will you respond to this invitation from God?
