1.
At 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.
Matthew 12:1-8. The account contained in these verses is also recorded in Mark 2:23-28, and Luke 6:1-5.
At that time - Luke Luke 6:1 fixes the time more particularly. He says that it was “the second Sabbath after the first.” To understand this, it is proper to remark that the “Passover” was observed during the month “Abib,” or Nisan, answering to the latter part of March and the first of April. The feast was held seven days, commencing on the fourteenth day of the month Exodus 12:1-28; Exodus 23:15, on the “second” day of the paschal week. The law required that a sheaf of “barley” should be offered up as the first-fruits of the harvest, Leviticus 23:10-11. From this day was reckoned seven weeks to the feast of “Pentecost” Leviticus 23:15-16, called also the feast of weeks Deuteronomy 16:10, and the feast of the harvest, Exodus 23:16. This second day in the feast of the Passover, or of unleavened bread, was the beginning, therefore, from which they reckoned toward the Pentecost. The Sabbath in the week following would be the “second Sabbath” after this first one in the reckoning, and this was doubtless the time mentioned when Christ went through the fields. It should be further mentioned, that in Judea the barley harvest commences about the beginning of May, and both that and the wheat harvest are over by the twentieth. Barley is in full ear in the beginning of April. There is no improbability, therefore, in this narrative on account of the season of the year. This feast was always held at Jerusalem.
Through the corn - Through the “barley,” or “wheat.” The word “corn,” as used in our translation of the Bible, has no reference to “maize,” or “Indian corn,” as it has with us. Indian corn was unknown until the discovery of America, and it is scarcely probable that the translators knew anything about it. The word “corn” was applied, as it is still in England, to wheat, rye, oats, and barley. This explains the circumstance that they “rubbed it in their hands” Luke 6:1 to separate the grain from the chaff.
2.
But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
Upon the Sabbath day - The Pharisees, doubtless desirous of finding fault with Christ, said that in plucking the grain on the “Sabbath day” they had violated the commandment. Moses had commanded the Hebrews to abstain from all servile work on the Sabbath, Exodus 20:10; Exodus 35:2-3; Numbers 15:32-36. On any other day this would have been clearly lawful, for it was permitted, Deuteronomy 23:25.
3.
But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;
But he said unto them ... - To vindicate his disciples, he referred them to a similar case, recorded in the Old Testament, and therefore one with which they ought to have been acquainted. This was the case of David. The law commanded that twelve loaves of bread should be laid on the table in the holy place in the tabernacle, to remain a week, and then to be eaten by the “priests only.” Their place was then supplied by fresh “bread.” This was called the “showbread,” Leviticus 24:5-9. David, fleeing before Saul, weary and hungry, had come to Ahimelech the priest; had found only this bread; had asked it of him, and had eaten it contrary to the “letter” of the law, 1 Samuel 21:1-7. David, among the Jews, had high authority. This act had passed uncondemned. It proved that in “cases of necessity the laws did not bind a man” - a principle which all laws admit. So the “necessity” of the disciples justified them in doing on the Sabbath what would have been otherwise unlawful.
4.
How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
5.
Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?
6.
But I say unto you, That in this place is one greater than the temple.
7.
But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
8.
For the Son of man is Lord even of the sabbath day.
For the Son of man is Lord even of the Sabbath day - To crown all, Christ says that he was Lord of the Sabbath. He had a right to direct the manner of its observance - undoubted proof that he is divine.
9.
And when he was departed thence, he went into their synagogue:
10.
And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him.
11.
And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?
12.
How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days.
13.
Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.
14.
Then the Pharisees went out, and held a council against him, how they might destroy him.
15.
But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all;
16.
And charged them that they should not make him known:
17.
That it might be fulfilled which was spoken by Esaias the prophet, saying,
18.
Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.
19.
He shall not strive, nor cry; neither shall any man hear his voice in the streets.
20.
A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
21.
And in his name shall the Gentiles trust.
22.
Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.
23.
And all the people were amazed, and said, Is not this the son of David?
24.
But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils.
25.
And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:
26.
And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?
27.
And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges.
28.
But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you.
29.
Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
30.
He that is not with me is against me; and he that gathereth not with me scattereth abroad.
31.
Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men.
32.
And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
33.
Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit.
Either make ... - The fact asserted in this verse is, that a tree is known, not by its leaves, or bark, or form, but by its fruit. The application to the argument is this: “You are to judge of man’s being in league with Satan by his works. If my doctrines and works be properly the works of Satan, then I am corrupt; if not, then your charge is blasphemy. So, on the other hand, if, notwithstanding your professions, your works are the works of the devil, and your doctrines are such as he would teach, it would prove respecting you that which you charge on me.” In this indirect but powerful manner he advances to the charge against them, which he urges in the following verses.
34.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
35.
A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things.
36.
But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.
But I say unto you ... - Christ closes this address to his malignant and wicked hearers by a solemn declaration that for these things God would bring them into judgment. Therefore. They who had spoken so malignantly against him, could not escape.
Idle word - This literally means a vain, thoughtless, useless word; a word that accomplishes no good. Here it means, evidently, “wicked, injurious, false, malicious, for such” were the words which they had spoken.
37.
For by thy words thou shalt be justified, and by thy words thou shalt be condemned.
By thy words thou shalt be justified ... - That is, “words” are the indication of the true principles of the heart; by “words” the heart shall be known, as the tree is by its fruit. If they are true, proper, chaste, instructive, pious, they will prove that the heart is right. If false, envious, malignant, and impious, they will prove that the heart is wrong, and will therefore be among the causes of condemnation. It is not meant that words will be the only thing that will condemn man, but that they will be an important part of the things for which he shall be condemned. See James 3:3-12.
38.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.
39.
But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:
40.
For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth.
41.
The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
42.
The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.
43.
When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
44.
Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.
45.
Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation.
46.
While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.
47.
Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.
48.
But he answered and said unto him that told him, Who is my mother? and who are my brethren?
49.
And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!
50.
For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.