I understand the distinction you're making between the moral law and the ceremonial law.
However, my difficulty is that the New Testament writers themselves do not consistently make that precise division in the way you are presenting it.
You are constructing a framework in which the Sabbath belongs to the eternal moral law, while the feast days and ceremonial sabbaths belong to the ceremonial law.
The question is whether the apostles explicitly make that distinction when they discuss the Sabbath?
Hi Omc, it is Men who called the Commandments the "Moral Law" it is is Not from scripture and I rarely use it except to clarify.
When God gave Israel the Ten Commandments, He did not treat them as a loose set of rules. He called them His covenant. The first place Scripture says so outright is Exodus 34:27-28, where Moses
"wrote upon the tables the words of the covenant, the ten commandments." Moses says it most plainly in Deuteronomy 4:13: "
he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone." He returns to it in Deuteronomy 5:2-3, where he says the LORD "made a covenant with us in Horeb" and then recites the Decalogue (vv. 6-21). In Deuteronomy 9:9, 11 and 15 t
he tablets are called "the tables of the covenant," and in Deuteronomy 10:4-5 and 8
the commandments are rewritten on new tables and placed in "the ark of the covenant of the LORD." Finally, 1 Kings 8:9 and 21 (with 2 Chronicles 5:10) tell us that at the dedication of the temple the ark held nothing but the two tables of stone, "when the LORD made a covenant with the children of Israel." Exodus 31:18 and 32:15 add a related name for them, the "tables of testimony."
Scripture also draws a line between these tables and the rest of Moses' law. The Ten Commandments were spoken by God's own voice and written by His finger on stone (Deuteronomy 4:12-13; 5:22; Exodus 31:18), and they were kept inside the ark. Moses' book of the law was written by Moses and placed "in the side of the ark" (Deuteronomy 31:24-26). Moses himself speaks of "the commandments, the statutes, and the judgments" (Deuteronomy 5:31; 6:1), and Jesus spoke of "the weightier matters of the law, judgment, mercy, and faith" (Matthew 23:23). So the Bible does make distinctions, but in its own words. The popular label "moral law" is a later invention of theologians, not a scriptural term, and it is wiser to argue from what the text says than from a category it never uses.
Then comes the promise of a new covenant. In Jeremiah 31:31-34, God says He will make a new covenant with the house of Israel and the house of Judah, "not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake." The fault was in the people, not in the commandments. So the change is not that God discards His law but that He writes it somewhere new: "
I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people." The covenant also brings what Sinai did not, for all shall know the LORD, and "I will forgive their iniquity, and I will remember their sin no more." Ezekiel says the same thing in other words, that God will give a new heart and put His spirit within them and "cause you to walk in my statutes" (Ezekiel 36:26-27; 11:19-20), and Jeremiah 32:40 and Isaiah 2:3 and 51:7 echo it. Hebrews 8:8-12 and 10:16 quote Jeremiah's promise, and Jesus Himself speaks of "the new testament in my blood" (Luke 22:20; Matthew 26:28).
What does that law contain? Jeremiah says "my law" and does not list it, so the answer has to be assembled from the rest of Scripture, and that is exactly where Jesus speaks. He said He came "not to destroy, but to fulfil," and that not one jot or tittle would pass from the law (Matthew 5:17-19). He deepened the commandments rather than dropping them, taking murder back to anger and adultery to the lustful look (Matthew 5:21-22, 27-28).
He told a man that to enter into life he must keep the commandments, and named several of them (Matthew 19:17-19). He gave the two great commandments, to love God and to love thy neighbour, on which "hang all the law and the prophets" (Matthew 22:36-40). He gave a new commandment, "That ye love one another; as I have loved you" (John 13:34), and said, "I
f ye love me, keep my commandments" (John 14:15; see also 14:21 and 15:10, 12). He added baptism and the remembrance of His body and blood (Matthew 28:19; Luke 22:19), and charged His disciples to teach all nations "to observe all things whatsoever I have commanded you" (Matthew 28:20). The other apostles carry the same thread. John ties keeping the commandments to loving God (1 John 2:3-4; 5:2-3), James calls it "the perfect law of liberty" and "the royal law" and cites the commandments against adultery and murder (James 1:25; 2:8-12), Revelation speaks of those who "keep the commandments of God, and have the testimony of Jesus" (12:17; 14:12), and the Jerusalem council laid on Gentile believers a short list of requirements (Acts 15:19-20, 28-29).
Some things did change, and the Bible says so itself. Hebrews 7:12 says that "the priesthood being changed, there is made of necessity a change also of the law," and Hebrews 8:13, 9:9-10 and 10:1 describe the sacrifices and carnal ordinances as shadows, fulfilled in the sacrifice of Christ. Jesus said, "I will have mercy, and not sacrifice" (Matthew 9:13, quoting Hosea 6:6). And because Scripture presents the Son as one with God (John 1:1-3; 10:30; Hebrews 1:1-2), it is no surprise that He speaks the commandments again with His Father's authority and adds to them.
Put together, the scriptural position can be stated like this: the new covenant is God's covenant of forgiveness and a changed heart, in which His law, the commandments spoken at Sinai as taught and fulfilled by Christ, who is one with God, is written by God in the hearts of those who receive it and continue in it. That last part matters, because the promise is that God does the writing and the enabling, while the believer must remain in faith and obedience (Hebrews 3:12; John 15:4-10).
As for the fourth commandment;
Jesus explained how to keep it. In Mark 2:27-28 He says, "The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath." Made "for man" points back to creation (Genesis 2:2-3), before there was any Jew or Gentile, so it is a gift to mankind and not a burden. In Matthew 12:1-8 He defends His disciples by citing David, the priests who work in the temple on the sabbath and are blameless, and Hosea 6:6, "I will have mercy, and not sacrifice." In Matthew 12:12 He concludes, "Wherefore it is lawful to do well on the sabbath days," and in Luke 6:9 He asks, "Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?" He heals on the sabbath (Luke 13:10-17; 14:1-6; John 5:1-18; 9:1-16) and argues in John 7:23 that making a man whole on the sabbath is no breach of the law. In each case He corrects the way the commandment was being kept, not the commandment itself. Rest, mercy, and doing good belong together.
Jesus and his disciples kept it. Luke 4:16 says "as his custom was, he went into the synagogue on the sabbath day." It was His settled habit. In John 15:10 He says, "I have kept my Father's commandments, and abide in his love," and the Pharisees, who watched Him closely for a charge, never proved a breach of the law. Then 1 John 2:6 carries it to the believer: "He that saith he abideth in him ought himself also so to walk, even as he walked."
Jesus expected it to continue. In Matthew 24:20, speaking of the coming destruction of Jerusalem, He says, "pray ye that your flight be not in the winter, neither on the sabbath day." That was said about events decades after His ascension, which suggests He expected His followers still to be keeping the sabbath. Luke 23:56 adds that the women who followed Him "rested the sabbath day according to the commandment" after His death.
I've rested the point mentioned here as should be, by Jesus' own words, which has all the authority in Heaven and earth.