มัทธิว 12:8 วิจารณ์

In this chapter, we have, I. Christ's clearing of the law of the fourth commandment concerning the sabbath-day, and vindicating it from some superstitious notions advanced by the Jewish teachers; showing that works of necessity and mercy are to be done on that day (Mat 12:1-13). II. The prudence, humility, and self-denial of our Lord Jesus in working his miracles (Mat 12:14-21). III. Christ's answer to the blasphemous cavils and calumnies of the scribes and Pharisees, who imputed his casting out devils to a compact with the devil (v. 22-37). IV. Christ's reply to a tempting demand of the scribes and Pharisees, challenging him to show them a sign from heaven (Mat 12:38-45). V. Christ's judgment about his kindred and relations (Mat 12:46-50).

At that time Jesus went on the sabbath day through the corn,.... That is, the corn fields, as the other evangelists express it. It being on a sabbath day, it is very probable, that Christ and his disciples were going to some public place of worship, the way to which lay through some fields of corn, which were now ripe: for Luke says, it was on the "second sabbath after the first", or rather "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the first fruit was offered, and harvest was begun. And his disciples were an hungered; it being in the morning before they had broke their fast; and this circumstance is mentioned to show the reason of the following action, and to excuse it: at which the Pharisees were so much offended, and of which they accused them, as having done what was very criminal: and began to pluck the ears of corn, and to eat; Luke adds, "rubbing them in their hands"; and so here in the Syriac, Arabic, and Persic versions, it is rendered, "they began to rub": as they passed along, they plucked off the ears of corn, either barley or wheat, and rubbed them in their hands, to get the grain clear of the husk, or beard, and eat them; contenting themselves with such mean and unprepared food, when the Jews on that day fed on the best of dainties (e). (e) Vid. Maimon. Hilch. Sabbat, c. 30. sect. 7, 8, 9, 10.

For the Son of man is Lord even of the sabbath day. By "the Son of man" is meant, not any man, as some have thought; for no mere man is lord of any law, moral or ritual, natural or positive; or has a power of disposing of it, and dispensing with it at pleasure; but Christ himself; which is the constant sense of this phrase in the New Testament, and is a character of the Messiah in the old, Dan 7:13 who, as he was the institutor of the sabbath among the Jews, that being a ritual, and of mere positive institution, could dispense with it, and even abrogate it at his pleasure. The Jews so far agree to this, that he that commanded the law of the sabbath, could dispense with it; they say (z), that "the day on which Jericho was taken was the sabbath day; and that though they slew and burnt on the sabbath day, , "he that commanded the observation of the sabbath, commanded the profanation of it".'' And since Christ is greater than the temple, and has all the perfections of the divine nature in him, is equal to the Father in power and glory; and even as mediator, has all power in heaven and earth given him; so as he is Lord of all other things, he is of the sabbath, and has a power of dispensing with it, and even of abolishing it; see Col 2:16 and since the Lord of the sabbath had a power of dispensing with it, and made use of it in the cases of David and his men, and of the priests in the temple formerly; the Pharisees ought not to think it strange, that the Son of man, who is equally Lord of the sabbath, dispensed with it in his disciples now. (z) R. David Kimchi in Josh. vi. 11.

Any one who refused to believe that that flesh was human might pretend it to be anything he liked, for-as much as (and this remark is applicable, to all heretics), if it was not human, and was not born of man, I do not see of what substance Christ Himself spoke when He called Himself man and the Son of man, saying: "But now ye seek to kill me, a man that hath told you the truth; " and "The Son of man is Lord of the Sabbath-day." For it is of Him that Isaiah writes: "A man of suffering, and acquainted with the bearing of weakness; " and Jeremiah: "He is a man, and who hath known Him? " and Daniel: "Upon the clouds (He came) as the Son of man.

You will also thus observe that knowing God is more necessary than resting on the sabbath. The sabbath was given to the Jews when, in Egypt, they were turned toward idolatry. And the sabbath was given for this reason: so that they would not call the world uncreated and outside the sphere of providence, but that they would acknowledge that God is both the One who planned it and that it is he himself who made the world in six days and on the seventh day rested. When God commanded them to do no work on the sabbath, it was to remind them of this. Subsequently, the fact that God is the Maker of the universe has become known to all, and so much of the detailed sabbath law has become superficial. If these extreme arguments about the sabbath were truly useful, they would have been applied not only to human beings but even to the sun and moon. Imagine that the very sun would cease working its benefits to us on the sabbath day. No. This commandment has been given to human beings, even from the foundation of the world.

After this He mentions another reason likewise; "For the Son of man," saith He, "is Lord of the Sabbath day;" speaking it of Himself. But Mark relates Him to have said this of our common nature also; for He said, "The Sabbath was made for man, not man for the Sabbath." Wherefore then was he punished that was gathering the sticks? Because if the laws were to be despised even at the beginning, of course they would scarcely be observed afterwards. For indeed the Sabbath did at the first confer many and great benefits; for instance, it made them gentle towards those of their household, and humane; it taught them God's providence and the creation, as Ezekiel saith; it trained them by degrees to abstain from wickedness, and disposed them to regard the things of the Spirit. For because they could not have borne it, if when He was giving the law for the Sabbath, He had said, "Do your good works on the Sabbath, but do not the works which are evil," therefore He restrained them from all alike for, "Ye must do nothing at all," saith He: and not even so were they kept in order. But He Himself, in the very act of giving the law of the Sabbath, did even therein darkly signify that He will have them refrain from the evil works only, by the saying, "Ye must do no work, except what shall be done for your life." And in the temple too all went on, and with more diligence and double toil. Thus even by the very shadow He was secretly opening unto them the truth. Did Christ then, it will be said, repeal a thing so highly profitable? Far from it; nay, He greatly enhanced it. For it was time for them to be trained in all things by the higher rules, and it was unnecessary that his hands should be bound, who was freed from wickedness, winged for all good works; or that men should hereby learn that God made all things; or that they should so be made gentle, who are called to imitate God's own love to mankind (for He saith, "Be ye merciful, as your Heavenly Father"); or that they should make one day a festival, who are commanded to keep a feast all their life long; ("For let us keep the feast," it is said, "not with old leaven, neither with leaven of malice and wickedness; but with unleavened bread of sincerity and truth"); as neither need they stand by an ark and a golden altar, who have the very Lord of all for their inmate, and in all things hold communion with Him; by prayer, and by oblation, and by scriptures, and by almsgiving, and by having Him within them. Lo now, why is any Sabbath required, by him who is always keeping the feast, whose conversation is in Heaven?

(Verse 8) And when he had passed from there, he came into their synagogue. And behold, there was a man with a withered hand. This is the thirteenth one who is healed in the synagogue. And it should be noted that his hand was healed not on the road or outside, but in the council of the Jews.

He calls Himself the Son of Man, and the meaning is, He whom ye suppose a mere man is God, the Lord of all creatures, and also of the sabbath, and He has therefore power to change the law after His pleasure, because He made it.

He also shows them up as unlearned, not knowing the words of the prophets (Hosea 6:7). For was it not right, He says, to show mercy to men who were hungry? Furthermore, I, the Son of Man, am Lord of the sabbath for I am the Creator of all things, including the days. Hence it is I as Master Who sets aside the sabbath. Understand this also in a spiritual sense. As the apostles were laborers, and the believers were the harvest and the heads of grain, so the apostles were plucking and eating them, that is, they took the salvation of men to be their food. This they were doing on the sabbath, made for rest and cessation from evils. The Pharisees were vexed; and so it is even in the Church, that those who are pharisaical and envious are displeased with teachers who constantly teach and bring benefit.

There is another argument which makes them innocent, namely, obedience; hence they can do these things, because he ordered them, for the Son of man is Lord of the Sabbath, and the lawgiver is not subject to the law: "He is our lawgiver" (Is 33:22); therefore, he has the power, because he has the authority.

PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8) At that time Jesus went on the sabbath day through the corn--"the cornfields" (Mar 2:23; Luk 6:1). and his disciples were an hungered--not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity. and began to pluck the ears of corn, and to eat--"rubbing them in their hands" (Luk 6:1).

For the Son of man is Lord even of the sabbath day--In what sense now is the Son of man Lord of the sabbath day? Not surely to abolish it--that surely were a strange lordship, especially just after saying that it was made or instituted for MAN--but to own it, to interpret it, to preside over it, and to ennoble it, by merging it in the "Lord's Day" (Rev 1:10), breathing into it an air of liberty and love necessarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.