Footnotes

27 Yong-Eui Yang, Jesus and the Sabbath In Matthew's Gospel (Sheffield, Eng.: Sheffield Academic Press, 1997), 306.
28 Benedict XVI, Jesus of Nazareth (San Francisco: Ignatius Press, 2007), 106.
29 Mark 2:27-28, Matthew 12:8, and Luke 6:5.
30 Benedict XVI, Jesus of Nazareth, 111.
31 David H. Stern, Jewish New Testament Commentary (Clarksville, MD: Jewish New Testament Publications, 1992), 117. Another commentator explains that “the prohibition of healing is assumed rather than argued in the various rabbinic writings, and the only exception to it is when life is in immediate danger.” Yang, Jesus and the Sabbath In Matthew's Gospel, 199. The rabbinic texts that contain these prohibitions date several centuries later than the New Testament but they very likely reflect the oral traditions of Jesus’ time.
32  Luke Timothy Johnson, The Gospel of Luke (Collegeville, MN: The Liturgical Press, 1991), 212 and 214.
33  Benedict XVI, Jesus of Nazareth, 111.
34  Bas M. F. van Iersel, Mark: a Reader-response Commentary (Sheffield, Eng.: Sheffield Academic Press, 1998), 160.
35  Yang, Jesus and the Sabbath In Matthew's Gospel, 205.
36  The Eerdmans Bible Dictionary, ed. Allan C. Myers (Grand Rapids, MI: Eerdmans Publishing, 1987), s.v. “Bethesda” 141.
37  Raymond E. Brown, The Gospel According to John (1-12) (Garden City, NY: Doubleday, 1966), 206-207. Brown shows that the exact name of the pool is not entirely certain. Thus the suggestion that the name of the pool has to do with the sabbath is made tentatively. 
38  Ibid., 212-221.
39  Ibid., 217.
40  R. Alan Culpepper, The Gospel and Letters of John (Nashville: Abingdon Press 1998), 176.
41  Mary Healy, The Gospel of Mark (Grand Rapids, MI: Baker Academic, 2008), 68.
42  Ibid., 68.
43  Stern, Jewish New Testament Commentary, 85-86.
44  Healy, The Gospel of Mark, 46.
45  “To be lord of a divine ordinance is to have a very high place indeed.” Leon Morris, The Gospel According to St. Luke: an Introduction and Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing, 1974), 122.
46  Dei Verbum, 15.
47  Yang, Jesus and the Sabbath In Matthew's Gospel, 301.
48  Morna D. Hooker, The Gospel According to St. Mark (London: A & C Black, 1991), 104.
49  Johnson, The Gospel of Luke, 223.
50  Raymond E. Brown, The Gospel According to John (13-21) (Garden City, NY: Doubleday, 1970), 908.
51  Norval Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids: Eerdmans, 1979), 619.
52  James W. Thompson, Hebrews (Grand Rapids: Baker Academic, 2008), 94.
53  Thompson, Hebrews, 84.
54  J.G. Thomson, “Rest” in The New Bible Dictionary, ed. J. D. Douglas (Grand Rapids, MI: Eerdmans Publishing, 1962), 1085.
55  Donald Guthrie, Hebrews (Grand Rapids: Eerdmans Publishing Company, 1983), 112.
56  Ibid., 116.
57  “Thus ‘sabbath rest’ combines in itself creation-commemoration, salvation-experience, and eschaton-anticipation as the community of faith moves towards the final consummation of total restoration and rest.” Gerhard Hasel, “Sabbath,” in The Anchor Bible Dictionary, vol. 5, ed. David Noel Freedman (New York: Doubleday, 1992), 856.
58 Gerhard Kittel, Theological Dictionary of the New Testament, vol. 3, Translator and Editor: Geoffrey W. Bromiley, (Grand Rapids, MI: Eerdmans, 1964), 627. “Comprehensive reflection on these two facts [that Joshua had the task of bringing the people to rest in the promised land and that God rested on the seventh day] lead to the conclusion that here, too, the O.T. points beyond itself, and that the rest is still in the sphere of promise. […] The distinctive LXX use of the term is the normative linguistic instrument by which to describe the way the O.T. via the to-day of the N.T. leads to the final ends of God.”
59  Luke Timothy Johnson, Hebrews: a Commentary (Louisville, KY: Westminster John Knox Press, 2006), 129.
60  Much more could be said here about this participation in the divine life, notably through the Eucharist as “the source and summit of the Christian life” (Lumen Gentium, 11). The sacramental dimension of this rest is significant but beyond the scope of this work. Johnson hints at it in his comments on Hebrews 4:10: “Human who accept this gift ‘cease from their work’ not in the sense that they cease from human effort, but in the sense that, like God, their works are no longer a striving to fill a need, but a share in an outpouring of abundant life.” (emphasis mine) Johnson, Hebrews, 130. The Eucharist is the “primary means for ongoing participation in the life and power of God.” Daniel Keating, Deification and Grace (Naples, FL: Sapientia Press, 2007), 44.
61  “[The promise remaining to the people] is a life extended to them through the pioneer of their salvation, Jesus, who has gone before them to the place they approach. The ‘sabbath rest’ is therefore to live as God lives.” Johnson, Hebrews, 130.
62  “L’usage fréquent du mot [jour du Seigneur] au deuxième siècle impose pratiquement la traduction “dominical”, ce qui exprime une relation à la fois au Seigneur et au jour de la semaine qui porte son nom.” Trans. “the frequent use of the word [the Lord’s Day] in the second century practically imposes the translation ‘dominical’, which expresses the relationship between the Lord and the day that bears his name.” Pierre Prigent, L’Apocalypse de Saint Jean (Geneva : Labor et Fides, 2000), 98. 
63  Sacrosanctum Concilium, 8.
64  Scott Hahn, The Lamb’s Supper: the Mass as Heaven on Earth (New York: Doubleday, 1999), 139.
65  Benedict XVI, Jesus of Nazareth, 112.
66  Dies Domini, 26.
67  CCC 2175.
68  Dies Domini, 18.
69  CCC 2174.
70  Dies Domini, 19.
71  Ibid., 24-25.
72  CCC 2178 and “Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by him and by his death.” (CCC 2175 quoting Ignatius of Antioch)
73  For a fuller description of the five different sabbath-holding views in various Protestant traditions, see Yang, Jesus and the Sabbath in Matthew's Gospel, 14-15.