At {1} that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

(1) Of the true sanctifying of the sabbath, and the breaking of it.

People's New Testament

12:1 The Pharisees Take Counsel Against and Seek to Destroy Jesus

SUMMARY OF MATTHEW 12:

Jesus Accused of Sabbath Breaking. The Son of Man Lord of the Sabbath. Healing the Withered Hand. The Pharisees Take Counsel to Destroy Jesus. The Tenderness of Christ. A Dumb and Blind Demoniac Healed. Accused of Help from the Devil to Cast Out Demons. A Divided Kingdom. Blasphemy Against the Holy Spirit. Shall Give Account for Idle Words. The Sign of Jonah. The Queen of the South. His Mother and Brethren. Who Are My Mother and Brethren?.

At that time. Compare Mr 2:23-28 Lu 6:1. About the time when grain begins to ripen in Judea, that is, not far from the first of May.

Through the corn fields. Wheat or barley. The paths, the only roads, led and still lead through the grain fields in Palestine.

Began to pluck. Permitted by Moses (De 23:25).

Wesley's Notes

12:1 His disciples plucked the ears of corn, and ate - Just what sufficed for present necessity: dried corn was a common food among the Jews. Mark 2:23; Luke 6:1.

Scofield Reference Notes

[3] sabbath

(1) The sabbath ("cessation") appears in Scripture as the day of God's rest in the finished work of creation. Gen 2:2,3. For 2500 years of human life absolutely no mention is made of it. Then the sabbath was revealed Ex 16:23 Neh 9:13,14, made a part of the law Ex 20:8-11 and invested with the character of a "sign" between Jehovah and Israel, and a perpetual reminder to Israel of their separation to God Ex 31:13-17. It was observed by complete rest Ex 35:2,3 and by Jehovah's express order a man was put to death for gathering sticks on the sabbath day. Num 15:32-36. Apart from maintaining the continued burnt-offering Num 28:9, and its connection with the annual feasts Ex 12:16 Lev 23:3,8 Num 28:25 the seventh day sabbath was never made a day of sacrifice, worship, or any manner of religious service. It was simply and only a day of complete rest for man and beast, a humane provision for man's needs. In Christ's words, "The sabbath was made for man, and not man for the sabbath." Mk 2:27.

(2) Our Lord found the observance of the day encrusted with rabbinical evasions Mt 12:2 and restrictions, wholly unknown to the law, Song that He was Himself held to be a sabbath breaker by the religious authorities of the time. The sabbath will be again observed during the kingdom age Isa 66:23.

(3) The Christian first day perpetuates in the dispensation of grace the principle that one-seventh of the time is especially sacred, but in all other respects is in contrast with the sabbath. One is the seventh day, the other the first. The sabbath commemorates God's creation rest, the first day Christ's resurrection. On the seventh day God rested, on the first day Christ was ceaselessly active. The sabbath commemorates a finished creation, the first day a finished redemption. The sabbath was a day of legal obligation, the first day one of voluntary worship and service. The sabbath is mentioned in the Acts only in connection with the Jews, and in the rest of the N.T. but twice. Col 2:16 Heb 4:4. In these passages the seventh day sabbath is explained to be to the Christian not a day to be observed, but a type of the present rest into which he enters when "he also ceases from his own works" and trusts Christ.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 12

Mt 12:1-8. Plucking Corn Ears on the Sabbath Day. ( = Mr 2:23-28; Lu 6:1-5).

The season of the year when this occurred is determined by the event itself. Ripe corn ears are found in the fields only just before harvest. The barley harvest seems clearly intended here, at the close of our March and beginning of our April. It coincided with the Passover season, as the wheat harvest with Pentecost. But in Luke (Lu 6:1) we have a still more definite note of time, if we could be certain of the meaning of the peculiar term which he employs to express it. "It came to pass (he says) on the sabbath, which was the first-second," for that is the proper rendering of the word, and not "the second sabbath after the first," as in our version. Of the various conjectures what this may mean, that of Scaliger is the most approved, and, as we think, the freest from difficulty, namely, the first sabbath after the second day of the Passover; that is, the first of the seven sabbaths which were to be reckoned from the second day of the Passover, which was itself a sabbath, until the next feast, the feast of Pentecost (Le 23:15, 16; De 16:9, 10) In this case, the day meant by the Evangelist is the first of those seven sabbaths intervening between Passover and Pentecost. And if we are right in regarding the "feast" mentioned in Joh 5:1 as a Passover, and consequently the second during our Lord's public ministry (see on [1268]Joh 5:1), this plucking of the ears of corn must have occurred immediately after the scene and the discourse recorded in Joh 5:19-47, which, doubtless, would induce our Lord to hasten His departure for the north, to avoid the wrath of the Pharisees, which He had kindled at Jerusalem. Here, accordingly, we find Him in the fields-on His way probably to Galilee.

1. At that time Jesus went on the sabbath day through the corn-"the cornfields" (Mr 2:23; Lu 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" (Lu 6:1).

Matthew Henry's Concise Commentary

12:1-8 Being in the corn-fields, the disciples began to pluck the ears of corn: the law of God allowed it, De 23:25. This was slender provision for Christ and his disciples; but they were content with it. The Pharisees did not quarrel with them for taking another man's corn, but for doing it on the sabbath day. Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural rules, and justified what they did. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Those labours are lawful on the sabbath day which are necessary, and sabbath rest is to froward, not to hinder sabbath worship. Needful provision for health and food is to be made; but when servants are kept at home, and families become a scene of hurry and confusion on the Lord's day, to furnish a feast for visitors, or for indulgence, the case is very different. Such things as these, and many others common among professors, are to be blamed. The resting on the sabbath was ordained for man's good, De 5:14. No law must be understood so as to contradict its own end. And as Christ is the Lord of the sabbath, it is fit the day and the work of it should be dedicated to him.