The Quarterly Journal of St. Philaret’s Institute

The article examines the Synoptic accounts of Sabbath healings against the background of the Old Testament and the Jewish tradition. Traditional exegesis has often framed these narratives as a rejection of Sabbath piety, anachronistically projected onto Jesus by Gentile Christian gospel writers. The behavior of Jesus or his opponents was frequently perceived as illogical and incongruous with the Jewish context. However, following the approach established by the groundbreaking studies of D. Flusser and G. Vermes, the author proposes a reconsideration of this interpretation. 
Based on an analysis of the Old Testament, Qumran texts, and rabbinic literature, the article contends that the Synoptics do not portray Jesus as violating the Sabbath. Instead, Jesus was willing (as the Mishnah would later be) to permit healing in cases where life was in danger (Mark 1:30–31; 3:1–6), interpreting this danger very broadly. 
Special emphasis is placed on Lukan material (L), where the Sabbath takes on a messianic-eschatological dimension. Thus, the healing of the “bent-over woman” (Luke 13:10–17) actualizes the meaning of the Sabbath as a memorial of the Exodus from Egypt, a theme that gains particular urgency in the context of Roman oppression. This episode becomes a prophetic sign for Israel: catastrophe looms over the nation, but it can be averted through repentance and turning to the Messiah. Furthermore, the Sabbath meal in the Pharisee’s house (Luke 14:1–6) can be understood as a foreshadowing of the messianic banquet. Ultimately, the Synoptics advocate for freedom not from the Sabbath, but from the pedantic Pharisaic halakhah regarding the Sabbath, thereby disclosing its eschatological meaning. 
The Gospels provide little commentary on the details crucial for assessing the halakhic legitimacy of Jesus’s actions. This reflects the reception of these traditions by Gentile Christian authors and paves the way for the later abandonment of Sabbath piety.