TEXT [Commentary]

E. Controversy about the Sabbath (12:1-8; cf. Mark 2:23-28; Luke 6:1-5)

1 At about that time Jesus was walking through some grainfields on the Sabbath. His disciples were hungry, so they began breaking off some heads of grain and eating them. 2 But some Pharisees saw them do it and protested, “Look, your disciples are breaking the law by harvesting grain on the Sabbath.”

3 Jesus said to them, “Haven’t you read in the Scriptures what David did when he and his companions were hungry? 4 He went into the house of God, and he and his companions broke the law by eating the sacred loaves of bread that only the priests are allowed to eat. 5 And haven’t you read in the law of Moses that the priests on duty in the Temple may work on the Sabbath? 6 I tell you, there is one here who is even greater than the Temple! 7 But you would not have condemned my innocent disciples if you knew the meaning of this Scripture: ‘I want you to show mercy, not offer sacrifices.’[*] 8 For the Son of Man[*] is Lord, even over the Sabbath!”

NOTES

12:1-2 At about that time. Matthew places the events of 12:1-8 during the days of opposition narrated in ch 11 (cf. Mark 2:23-28; Luke 6:1-5).

they began breaking off some heads of grain and eating them. It was not against the law of Moses to pick a few heads of grain as one walked through a field, but one was not allowed to use a sickle (Deut 23:25).

some Pharisees saw them do it and protested. The Pharisees objected because in their view this amounted to work (harvesting grain) on the Sabbath (cf. Exod 20:10; 34:21; Deut 5:12-15; Isa 56:2, 4, 6). Perhaps their oral traditions spoke to this matter (cf. m. Shabbat 7:2).

12:3-4 Haven’t you read in the Scriptures? Jesus’ two questions (12:3, 5) imply that he was surprised at the Pharisees’ ignorance of the law. Both questions “turn the tables” and put the burden on the Pharisees. They had read, but they had not understood and obeyed. Jesus’ first question alludes to 1 Sam 21:1-6 (cf. Lev 24:8), the account of the sorry incident in which David was famished while fleeing from Saul and lied to the priest Ahimelech, which resulted in Saul’s executing all the priests at Nob. The argument is from lesser to greater, as is explicitly stated in 12:6. Evidently, the Pharisees did not object to David’s technically illegal behavior of eating the sacred bread (cf. Lev 24:5-9) with the permission of the priest Ahimelech, but they objected to Jesus’ hungry disciples doing what was permitted by Deut 23:25. It is implied that Jesus is greater than David (cf. 12:6, 8, 41, 42; 22:41-46).

12:5-6 Haven’t you read in the law of Moses that the priests on duty in the Temple may work on the Sabbath? Jesus’ second question relates to the priests’ “work” in the Temple on the Sabbath. Technically their work broke the law, but the priests were guiltless in that they were instructed to do this work on the Sabbath, evidently because this obligation overrode the normal Sabbath law (Lev 24:8; Num 28:9-10; cf. John 7:23). Thus, the “work” of the Temple took precedence over the “rest” of the Sabbath. The Pharisees did not object to this “work” by the priests, but they objected to Jesus, who is greater than the Temple and its sacrificial ministry. As with the previous question, the point is that there are legitimate exceptions to the general rules of Sabbath observance.

12:7-8 The remaining verses of this section bring it to a conclusion and get to the heart of Jesus’ differences with the Pharisees. Two major problems surface here: the Pharisees did not interpret the OT as Jesus did and they did not recognize his position as Lord of the Sabbath.

I want you to show mercy, not offer sacrifices. For the second time (cf. 9:13), Jesus cited Hos 6:6 to the effect that the Pharisees’ harsh approach to the Sabbath contradicted God’s compassionate purposes for his people.

the Son of Man is Lord, even over the Sabbath! This is the third such superiority statement. Already he had stated that he is greater than David (implicitly in 12:3; cf. 22:41-45) and the Temple (12:6).

COMMENTARY [Text]

This passage describes a controversy that occurred when the Pharisees objected to Jesus’ disciples’ innocently (12:7; Deut 23:25) picking and eating grain as they walked through a field (12:1-2). In response, Jesus referred to King David, the Temple, and the Sabbath, with the upshot that he is greater than each of them (12:3-8). The argument from David’s activities (12:3-4) was problematic enough for the Pharisees, but the clear affirmation of Jesus as greater than the Temple and as Lord of the Sabbath was viewed as outrageous, even blasphemous.

Key to understanding Jesus’ differences with the Pharisees is seeing their contrasting ways of interpreting the OT. The Pharisees began with the institution of the Sabbath and viewed it as all important—it overrode the humanitarian concerns behind the legislation of Deuteronomy 23:25, which permitted the picking and eating of grain as one walked through a field. By contrast, Jesus began with God’s concern for his people, which overrides the institution of the Sabbath on certain occasions. “The Sabbath was made to meet the needs of people, and not people to meet the requirements of the Sabbath” (Mark 2:27). As Hagner (1993:328) points out, Jesus’ argument is both haggadic (analogy drawn from a narrative passage about David) and halakhic (precept drawn from a legal passage about the priests). As Lord of the Sabbath (12:8), he provides the ultimate authoritative interpretation of its role in the life of God’s people (cf. 5:17-48). Jesus promised his disciples rest, an easy yoke, and a light burden (11:29-30). His approach to the Sabbath is a clear example of how his promise is fulfilled. But far more than mere interpretive skill distinguishes Jesus from the Pharisees. His interpretive prowess is due to his supreme position as one greater than David, the Temple, and the Sabbath. Davidic promises, priestly activities, and Sabbath rest all find fulfillment in him.