Matthew 12:1-8. Introduction. I. Read Matthew 12:1-8. A. This narrative is also recorded by Mark and Luke. (Mk. 2:23-28; Lk. 6:1-5). B. In this lesson we will follow Matthew's account and occasionally look at Mark's and Luke's account. II. This passage poses some problems that needs our consideration. A. We will take a look at these problems. B. We will do this by asking a series of questions and studying what the Bible has to say about them. Question 1 - Did Jesus and His disciples sin by exceeding the Sabbath day journey on the Sabbath? 1. A Sabbath day journey was about 1/2 mile. Acts 1:12. a. This was a law which was a matter of oral tradition. b. It was not a part of the Mosaical law. 2. The Pharisees who held to this tradition did not raise a question about this law. 3. They did not charge Jesus and His disciples of going beyond a Sabbath day. 4. It is not known how far they traveled on that day. Question 2 - Did Jesus' disciples pluck and eat ears of corn? 1. The K.J.V. uses the words "through the corn" and "pluck the ears of corn." a. The Greek "stachus" means "an ear of grain." (Matt. 12:1; Mk. 2:23; Lk.6:1) b. "Corn" is an improbable interpretation. 2. This question is important because there is no evidence "corn" was grown in. 3. The Greek word (sporimos) translated "corn" in the K.J.V. is a generic word "grain." a. The R.S.V. has "grainfields" and "pluck heads of grain." See also A.S.V.. b. It is probable that the grain here was barley or wheat. c. Such grains they could get out of the husks easily by rubbing the ears in their hands as they walked through the field. d. The grain ripened in Palestine in late spring - likely in April near the time of the Passover. Question 3 - Did Jesus' disciples sin by eating someone elses grain? 1. The answer is "no." 2. The Mosaical law permitted the eating of another' grain when going through a field as long as they did not put the sickle to the grain. (Deut. 23:25). 3. The Pharisees did not criticize the eating of the grain. (Matt. 12:2). Question 4 - Did Jesus' disciples violate the Sabbath by eating the grain? 1. Again the answer is "no." a. Luke's account sheds some light on what they considered unlawful. (Lk. 6:1,2). b. The disciples were rubbing their hands together and were separating the kernel from the husk. c. The Pharisees argued the small amount of labor involved in plucking the grain and rubbing out the grain was a violation of the law. d. This was considered reaping and threshing which according to Jewish tradition was wrong. (See Shabbath 7:2; bShabbath 73b). 2. The law did condemn doing manual labor on the Sabbath. (Exod. 20:10; 35:2,3; Lev. 23:3; Num. 15:32-36; Deut. 5:14). 3. The law did not forbid doing any work on the Sabbath. a. It did not forbid necessary work. 1) The Jews circumcised on the Sabbath if the 8th day occurred on the Sabbath. 2) Most held it was right to save a valuable animal on the Sabbath. 3) The Jews would defend themselves if attacked on that day. b. It did not forbid doing good on the Sabbath. (Matt. 12:9-14). 4. Jesus said they were "guiltless." (Matt. 12:7). See Matthew 12:5 in regard to the priests who were "guiltless" or "innocent" of wrongdoing by performing their religious duties on the Sabbath. Question 5 - Did David sin by eating the shew bread? 1. Jesus said David when he was hungry entered the house of God (the temple, the tabernacle) and ate the shewbread it was not lawful for him to eat. (1 Sam. 21:1-7). a. See Exodus 23:19: Lev. 24:8,9. b. "House of God" includes the courts of the tabernacle, as in Psalm 1. 2. Jesus did not condone what David did. 3. He said it was "unlawful." (Matt. 12:4). 4. It was "only for the priests." (Matt. 12:4). 5. Ahimelech (Gr. Abiathar) the high priest at Nob, merely required that David his men (who were not priests) be in a state of ritual cleanliness before they are the bread. Question 6 - Why did Jesus bring up the example of David? 1. The Pharisees excused the unlawful thing David did because he was hungry. We do not know how they explained or rationalized this exception. 2. The Pharisees condemned Jesus' disciples for doing what they considered even unlawful though the disciples were hungry. 3. Jesus quoted Hosea 6:6 in Matthew 12:7 and said "I desire mercy and not sacrifice." a. Sacrifice is important but mercy is more important. b. The point Jesus was making was they should have mercy upon the disciples. c. The Pharisees were lacking in mercy. (Matt. 23:23). d. The disciples should have been pitied for their hunger. Question 7 - Did Jesus teach the priests sinned by doing their duties on the Sabbath? 1. The Sabbath was a busy day for the priests. a. They burned incense, changed the shewbread, and offered a double burnt offering. b. This work was not considered by the law and by the Pharisees as a transgression against the law. 2. They did not violate the Sabbath because what they did was in obedience to God's word. (Lev. 24:5-9; Num. 28:9,10). Question 8 - Why did Jesus bring up the example of the priests working on the Sabbath? 1. The Sabbath law against work was not absolute. 2. Religious work was an exception to the Sabbath rule. 3. It was not wrong to do good on the Sabbath. Question 9 - What is meant by the words "one greater than the temple is here?" R.S.V. 1. The oldest Greek texts have "something greater than the temple is here." See also N.A.S.B. a. The adjective is neuter in the best manuscripts. b. Some less attested texts have the masculine adjective and the greater one Jesus Himself. c. Some believe it refers to Jesus even though it is neuter and this is possible. (Lk. 1:35; 1 Jno. 1:1). 2. The Greek text has "meizon" and likely refers to the authority of Jesus or perhaps to Jesus and His authority. 3. This language is used later in this chapter. (Matt. 12:41,42). Question 10- Did Jesus teach it was right to sin if mercy was at stake? 1. The answer is "no." 2. Jesus did not condone sinful conduct. a. He clearly stated David did what was unlawful. b. The priests appeared to be doing wrong, but they were only doing what God's word commanded. 3. The disciples were also doing what was permitted by the law. (Deut. 23:25). 4. Jesus said they were "guiltless." (Matt. 12:7). a. They had mercy on David who was guilty of sin. b. They had no mercy on the disciples who had not sinned. Question 11 - Was Jesus it is right to sin under some circumstances? 1. Some answer "yes" to this question, but this is not what Jesus was teaching. a. He was teaching a lesson on mercy. b. God's children are to be merciful. 2. Mercy is not, however, an excuse to sin and violate God's word. Question 12 - What is the meaning of the words "For the Son of man is Lord even of the Sabbath day?" Matthew 12:8; Luke 12:5. 1. It does not mean Jesus could disregard the sabbath law anddo as He pleased. 2. Jesus was asserting His authority over the Sabbath. 3. He, not the Pharisees, could rule on the proper observance of the day. 4. The Sabbath law did not demand that one go hungry or suffer. Question 13 - Are we under the Sabbath law today? 1. No. (Col. 2:14-17; Heb. 10:9, 10 8:1-11; Rom. 7:9). 2. Though we are not under the Sabbath law, there is a principle taught here. a. Our duties to God do not become an excuse for not showing mercy. b. We are required to assemble to worship God (Heb. 10:25), but what is a mother to do it her child is sick on Sunday. c. What are we to do if we pass a wreck on our way to worship service? 3. God requires that we do our duties to Him, but our duties include showing mercy. Question 14 - Was the Sabbath intended for the welfare of man? 1. The answer is "yes." a. Jesus said, "The Sabbath was made for man, and not man for the Sabbath." (Mk.2:27). b. "The Sabbath came into being for mankind, not mankind for the Sabbath." Rieu 2. The law was not given to all mankind, but to the Jews. (Deut. 5:3,4, 15). 3. The Sabbath was a great blessing! a. Man and beast must have some rest. b. The law required all (both man and beast) to rest on the Sabbath. c. The Sabbath gave the Jew a special day to spend more time worshipping God and drawing nearer to Him. Conclusion. I. All of God's laws are intended for the good of man. II. God is a good and gracious God, and He only wants the best for man. III. Finite man must not question the wisdom of the infinite God of heaven.