Who Is Lord of the Sabbath?

“And Jesus said to them: ‘The Sabbath was made for man, not man for the Sabbath. Therefore the Son of Man is lord even of the Sabbath.’”
(Gospel of Mark 2:27–28)

At first glance, this phrase seems to be Jesus’ assertion of his own superiority over Shabbat. Many theologians and commentators read it as: “The Son of God, the Messiah, has authority over the law of the Sabbath, and therefore can change it.” However, if we read the whole passage carefully, without tearing the last line out of context, and try to grasp the structure of the thought, a completely different understanding may emerge.

What is actually said?

Let us begin with grammar. The key word in this phrase is “therefore.” It stands at the beginning of the conclusion — as a logical transition: what is said next follows from what was said before. The Greek text likewise uses the conjunction ὥστε (“so that, therefore”), emphasizing a cause-and-effect relationship. That is: from the statement that the Sabbath serves man, and not the other way around, the conclusion is drawn that the Son of Man is lord over the Sabbath.

Now let us consider: whom does Jesus have in mind in the first statement? He says: “The Sabbath was made for man” — clearly referring to people in general, not to himself. That is, the Sabbath is a tool, a gift intended for man’s benefit, not something to which man should become enslaved.

Then the logic of the conclusion suggests: Son of Man = man. For if the Sabbath was given to man, and not the other way around, then man stands above the Sabbath. It is therefore that man is lord of the Sabbath.

And what about the phrase “Son of Man”?

From childhood we were taught to understand “Son of Man” exclusively as a title of the Messiah. And in certain contexts of the Gospels this is indeed so. But language is never one-dimensional. In the Tanakh (the Hebrew Bible) the expression ben adam — “son of man” — appears dozens of times. And most often not as a title of the Mashiach at all, but as a designation of an ordinary human being.

Thus God addresses the prophet Ezekiel: “Son of man, say…” (Ezek. 7:2). The same is said of man in the book of Job (Job 25:6). It is a fixed expression meaning a representative of humanity, a mortal, something opposite to the Divine. In this sense, when Jesus says “son of man,” he may mean man in general — as a bearer of dignity who has received the Sabbath from God as a gift.

It is also important to remember that the original Greek text of the Gospels was written entirely in capital letters. There is no distinction between upper and lower case. So the decision to write “Son” with a capital letter is the translator’s choice, not the author’s. And this choice may (consciously or not) influence our perception of the meaning.

Why does this matter?

For many centuries this text was used to justify the idea that Jesus “abolished” Shabbat or placed himself “above” the Law. But if we adopt that approach, the text loses its logical connection: if Shabbat serves man, how does it follow that one particular person, however special, can be “lord over the Sabbath”?

On the contrary: everything becomes logical if we understand that Jesus is addressing his listeners and speaking about them, not only about himself. He teaches that Shabbat is not a chain but a path. It was created not to enslave, but to serve man in drawing near to God. It is a day that “opens the door,” that leads to the Master. Shabbat is like a faithful servant, like a guide accompanying us to the Creator.

Does this mean that man is above Shabbat?

In a certain sense, yes. But not in the sense of neglecting the Sabbath day or doing whatever one likes with it. Shabbat is God’s servant, not man’s. But precisely because man is invited to meet God, this servant serves not just anyone, but man.

This is a very subtle point. Man is not above Shabbat; he is above being subjugated to Shabbat. Shabbat is not a master but a path. Yet man is not an “owner” either, but an invited guest. Jesus reminds us that the meaning of Shabbat lies not in formality but in the living union of man with the Divine.

If we understand Jesus’ words in this light, it becomes clear: he does not abolish Shabbat or belittle it, but restores to it its true essence. Shabbat is not a system of prohibitions but a special time of encounter, rest and spiritual depth. It serves man because man is called to meet God.

But it is important to remember: if you are lord of the Sabbath, behave like a true master — responsibly, reverently, with an understanding of the holiness of the moment. Don’t use Shabbat to move away from God; use it to draw near.