Mat 12:1-14 | RWP | e4.org | On the sabbath day through the cornfields ( τοις σαββασιν δια των σποριμων ). This paragraph begins exactly like "at that season" ( εν εκεινω τω καιρω ), a general statement with no clear idea of time. So also . The word καιρος means a definite and particular time, but we cannot fix it. The word "cornfields" does not mean our maize or Indian corn, but simply fields of grain (wheat or even barley).

‏ Matthew 12:1-14

On the sabbath day through the cornfields ( τοις σαββασιν δια των σποριμων ). This paragraph begins exactly like 11:25 "at that season" ( εν εκεινω τω καιρω ), a general statement with no clear idea of time. So also 14:1. The word καιρος means a definite and particular time, but we cannot fix it. The word "cornfields" does not mean our maize or Indian corn, but simply fields of grain (wheat or even barley).

Thy disciples do ( ο μαθητα σου ποιουσιν ). These critics are now watching a chance and they jump at this violation of their Pharisaic rules for Sabbath observance. The disciples were plucking the heads of wheat which to the Pharisees was reaping and were rubbing them in their hands (Lu 6:1) which was threshing.

What David did ( τ εποιησεν Δαυειδ ). From the necessity of hunger. The first defence made by Christ appeals to the conduct of David (2Sa 21:6). David and those with him did "what was not lawful" ( ο ουκ εξον ην ) precisely the charge made against the disciples ( ο ουκ εξεστιν in verse 2).

One greater than the temple ( του ιερου μειζον ). Ablative of comparison, του ιερου. The Textus Receptus has μειζων, but the neuter is correct. Literally, "something greater than the temple." What is that? It may still be Christ, or it may be: "The work and His disciples were of more account than the temple" (Plummer). "If the temple was not subservient to Sabbath rules, how much less the Messiah!" (Allen).

The guiltless ( τους αναιτιους ). So in verse 5. Common in ancient Greek. No real ground against, it means αν + αιτιος. Jesus quotes Ho 6:6 here as he did in Mt 9:13. A pertinent prophecy that had escaped the notice of the sticklers for ceremonial literalness and the letter of the law.

Lord of the Sabbath ( κυριος του σαββατου ). This claim that he as the Son of Man is master of the Sabbath and so above the Pharisaic regulations angered them extremely. By the phrase "the Son of man" here Jesus involves the claim of Messiahship, but as the Representative Man he affirms his solidarity with mankind, "standing for the human interest" (Bruce) on this subject.

Is it lawful? ( ε εξεστιν ). The use of ε in direct questions is really elliptical and seems an imitation of the Hebrew (Robertson, Grammar, p. 916). See also Mt 19:3. It is not translated in English.

How much then is a man ( ποσω ουν διαφερε ανθρωπος ). Another of Christ's pregnant questions that goes to the roots of things, an a fortiori argument. "By how much does a human being differ from a sheep? That is the question which Christian civilization has not even yet adequately answered" (Bruce). The poor pettifogging Pharisees are left in the pit.

Stretch forth thy hand ( εκτεινον σου την χειρα ). Probably the arm was not withered, though that is not certain. But he did the impossible. "He stretched it forth," straight, I hope, towards the Pharisees who were watching Jesus (Mr 3:2).

Took counsel against him ( συμβουλιον ελαβον κατ' αυτου ). An imitation of the Latin concilium capere and found in papyri of the second century A.D. (Deissmann, Bible Studies, p. 238.) This incident marks a crisis in the hatred of the Pharisees toward Jesus. They bolted out of the synagogue and actually conspired with their hated rivals, the Herodians, how to put Jesus to death (Mr 3:6; Mt 12:14; Lu 6:11). By "destroy" ( απολεσωσιν ) they meant "kill."