Matthew 12:1–14

Verse 1. And his disciples being hungry. How truly admirable is the conduct of the apostles, who would not depart from the company of Jesus, though pressed by the greatest hunger and fatigue, not even to take a little refreshment for the body. Saint John Chrysostom—It is remarked by S. Jerom, that the Pharisees did not accuse the disciples of theft, but of a breach of the sabbath. Saint Luke calls this sabbath, Sabbatum secundo primum, which is differently explained by interpreters. Ribeira, following S. Chrysostom and Theophilactus, thinks that every sabbath was so called, which followed immediately any feast. Maldonatus is of opinion that some particular sabbath is pointed out by this name, and conjectures that it was the sabbath of Pentecost, because it is the second of the great feasts, that is the Passover, Pentecost, Scenopegia, or of the Tabernacles.—In the Greek, sabbath is in the plural, and means the days of the sabbath or rest, which were a part of the feast. The three great feasts lasted a whole week each. They were all three called πρωτα, that is great, solemn feasts. The first was that of the Passover, with the seven days of unleavened bread, called πρωτοπρωτον, the first-first sabbath by excellence: the second was the great feast of Pentecost, δευτεροπρωτον, the second-first sabbath, (which seems to have been the feast meant by the evangelist in this place, as at this season the corn was ripe in Palestine) and the third was the feast of tabernacles, τριτοπρωτον, the third-first great sabbath. Many, however, are of opinion, that by the second-first sabbath is meant the octave day of the feast, which was ordered to be equally solemnized with the first day of the feast. Liv. 23:36. 39 and Numbers 29:35.

Verse 2. That which is not lawful to do on the sabbath-days. The Pharisees blame not the disciples for plucking the ears of corn, as they passed by, (this being allowed, Deuteronomy 23:25) but for doing it on a sabbath-day, as if it had been a breach of the sabbath. Witham.—Behold, and so forth The Pharisees here mildly rebuked our Lord; but afterwards, when he restored the withered hand, they rose up against him with such rage, that they formed upon the spot designs of killing him, as in verse 14. When there is nothing great or sublime, they are more quiet, but when with his word only he restores health to the infirm, like furious beasts, they grow enraged. S. Chrysos. hom. xl.

Verse 3. What David, and so forth [1] Christ shews them that the law need not always be taken according to the bare letter.—Into the house of God; that is where the tabernacle was then kept: not into the temple, which at that time was not built.—Eat the loaves, and so forth Christ speaks of those loaves which were ordered to be placed on a table within the tabernacle, and changed from time to time. This translation seems as literal as may be, and more intelligible than loaves of proposition, or shew-bread. Witham.—To refute this calumny of the Jewish leaders, Jesus reminds them of the conduct of David when pursued by Saul, who, reduced to the like extremity, eat of that bread which the priests alone were allowed to touch. Achimelec, the high priest, thinking it a more pleasing sacrifice to God to preserve the life of man, than to make an offering of bread. S. Jerom.—And they that were with him. In the place alluded to, (1 Kennicott. 21) it is said, that he was alone. It may be answered, that no one was with him when he received the loaves. Menochius.

Verse 4. How he entered, and so forth The house of God was then at Nobe. In Saint Mark, the high priest is called Abiathar. See Calmet. 2:26. To this difficulty some answer, that the father and son bore these two names, Achimelec and Abiathar. This they attempt to prove from 2 Kennicott. 8:18, and 1 Paral. 24:3. Others say that Abiathar, son of Achimelec, was present, and sanctioned the action of his father, thus making it his own. Others again contend, that it ought to have been translated, in the chapter called Abiathar, instead of under Abiathar: for the Jews divided the Scripture into parts, and called them by the names of the most remarkable person or thing spoken of in them. Thus Romans, 2:2. In Elias, means in the part called Elias.—The loaves of proposition. So were called the twelve loaves which were placed before the sanctuary, in the temple of God. Challoner.—These were exposed every sabbath, on the golden table, before the Lord. V.

Verse 5. Break the sabbath; that is they do that, which if the divine worship did not require, would not be allowed on the sabbath, as the work they do, of its own nature, is servile.

Verse 6. A greater than the temple: so what can be done for the temple without a sin, may be done for him without a crime. V.

Verse 7. Mercy, and not sacrifice. Osee 6:6. The meaning of this is, if you then approve of the mercy of the high priest, who refreshed the famished fugitive David, why do you condemn my disciples? S. Jerom.

Verse 8. Lord … of the sabbath. He proves that he can dispense with the observation of the feast, because he is master of the feast. In Saint Mark (2:27) it is written, the sabbath was made for man, and not man for the sabbath; that is man’s salvation is to be preferred to the observation of the sabbath. Menochius.—In the concurrence of two incompatible precepts, we must give the preference to that which is the end and object of the other; thus we must prefer the preservation of life to the observance of the sabbath. A.—These loaves were twelve, corresponding to the twelve tribes of Israel. They were set six and six, one upon another, at each end of the table. Upon the uppermost loaf of each heap stood a vessel, smoking with the sweetest incense. These loaves at the week’s end were, according to God’s order, eaten by the priests only, when they were replaced by twelve fresh ones, made like them, with the finest flour, tempered with oil. This offering of the shew-bread before the Lord, was a continual sacrifice, as the holy Fathers observe, and a figure of a more excellent kind of shew-bread, that is Jesus Christ himself in the holy eucharist. A.

Verse 9. He came into the synagogue. This happened some days later, but again on a sabbath. Menochius.

Verse 10. Is it lawful? His enemies perceiving in what manner he excused his disciples, have recourse to a fresh stratagem. S. Jerom.—By this question they did not seek learning or improvement, but merely an occasion to ensnare Jesus in his words. If he answered in the affirmative, they would accuse him of violating the repose of the sabbath, enjoined by the law of Moses; if in the negative, of cruelty and want of feeling, and would infallibly have objected his own practice against him, as he had before justified his disciples for plucking corn on the sabbath. Jesus seeing their malice, avoids their captious question by proposing one to them, as we read in Saint Mark. Is it lawful to do good or ill on the sabbath? As if he had said, whether is it better to assist your neighbor on the sabbath, or to abandon him in his distress, when you are able to afford him relief? Unable to give an answer, that would not be a justification of his actions, they remain silent; but he still presses the subject, by retorting their own actions upon themselves. They afforded relief to brute animals that stood in need of it on the sabbath. It was therefore cruelty, or mere malice, to cavil at his relieving the sick man on the sabbath. Jans.

Verse 13. Stretch forth. Our Saviour places the man that had the withered hand in the midst of the Jews, and looking round upon the multitude, (according to Saint Mark) he ordered him to stretch out his hand, that by these several ways, he might excite the pity of the stiff-necked people; but no sooner had he performed this act of charity, than they, swelling with anger, went out, meditating destruction. So ruinous and pestiferous is the vice of envy! Saint John Chrysostom hom. xli.—Saint Matthew having mentioned this miracle, takes occasion to narrate others which Christ performed on his second return from Judea. We have frequently to mention that the particle tunc, then, and such like, do not always relate to what immediately goes before. A soul in sin may be said to resemble the withered hand, but obedience with faith to God’s commands can and will restore it to its pristine state. Jesus bids him stretch out his hand, and power accompanies the command; he stretches it forth, and it is made whole like the other. A.