Matthew 12:1–8 is not mainly about the conflict over the Sabbath, but rather shows how the leaders knew so little of who Jesus truly was that they unjustly accused him—just as in every age. In the name of God (the law), God (the law) is resisted, because God (the law) is not rightly known, and form is mistaken for essence (John 8:19; John 14:17). This episode also sets up the passing away of the ceremonial law as it is fulfilled. Jesus has been setting that law aside (Matthew 9:14–17), and here he explains why he does so. Matthew 12’s two examples show how even in the old covenant the ceremonial law yielded to the service of God. The first example shows that in cases of need the ceremonial law might be broken, but only for need for the sake of the Lord’s cause. The second example relates the Sabbath to overtly religious, God-honouring actions. Jesus takes his stand with these examples, but also uses them to show that he may do what is permitted for God’s sake, because he may do what God may do. Jesus shows that while the Sabbath commandment remains in force perpetually, the Sabbath command includes a ceremonial element, brought out in the detailed rules in the Mosaic law, which are purely ceremonial, and so may, in some cases, be set aside.
Matthew 12:9–14 shows the hostility growing as the opponents seek to accuse Jesus, but Jesus here shows his superiority, as God’s anointed Prophet, greater than any scribe. As in the Sermon on the Mount, he teaches the true fulfillment of the Law, but his opponents’ delusion becomes clear, as those refusing to submit to him seek his destruction. Perhaps there is no greater obstacle to submitting to him than the zeal for one’s own greatness, as was true for the Pharisees.
The evangelist does not in the first place recount the events recorded in Matthew 12:1–8 so as to highlight the disagreement surrounding the Sabbath as such, but rather to show that the leaders of the people understood so little of who Jesus truly was that they ended up making unjust accusations—a pattern that happens in every age. In the name of God (the law), God (the law) is resisted, because God (the law) is not rightly known, and form is mistaken for essence (John 8:19; John 14:17).
At the same time, this episode also serves to prepare for the passing away of the ceremonial law in the days of fulfillment. Jesus already begins, in specific cases, to set that law aside (Matthew 9:14–17), and here he explains why he must do so. In Matthew 12:1–50 we receive two examples, both of which show that even under the old covenant the ceremonial law had to give way precisely in order to serve God.
The first example shows that in cases of necessity the ceremonial law might be broken, but stresses that this necessity is not ordinary human need, but one of a very special kind—need for the sake of the Lord’s cause.
The second example is closely connected to the plucking of grain, since it directly concerns the Sabbath and involves overtly religious, God-honouring actions. The first example cannot be omitted, for it shows that the issue is of general importance and points to the right of the apostles. Jesus himself takes his stand with these examples, but also rises above them, for he reveals that what is permitted for God’s sake is permitted for his sake—because he may do what God may do.
Finally, it is necessary to see what is truly at stake here. The Sabbath commandment itself is one of the Ten Commandments, which remain in force perpetually. Yet within the Sabbath command there is also a ceremonial element, brought out clearly in the detailed stipulations given in the Mosaic law. These detailed regulations are purely ceremonial, and may therefore, in certain cases, be set aside.1
In Matthew 12:9–14 the hostility now deepens as the opponents seek to accuse Jesus. Thankfully Jesus here demonstrates his superiority by revealing himself as God’s anointed Prophet, greater than even the most learned scribe. Here, as in the Sermon on the Mount, he teaches the true fulfillment of the Law. Yet at the same time, the power of delusion becomes manifest, as those who refuse to submit to Jesus seek his destruction, and perhaps there is no greater obstacle to submitting to him than the zeal for one’s own greatness—as was the case with the Pharisees.2
The Jews may reject Jesus, but in Matthew 12:15–21 it becomes clear that new perspectives are thereby opened, as his work becomes a blessing to the Gentiles, and therefore also to the Jews (Acts 1:8; Acts 28:28). In the end, the righteousness of God will be fully manifested, and the judgment of God will be established. This lies in the future, which means that we are now still living in the period described in this word. Jesus indeed accomplished the initial triumph through his resurrection, but that triumph is not yet fully manifest, and the kingdom of God continues quietly onward (Matthew 13:33). This shows that the quotation from Isaiah 42:1–4 in Matthew 12:18–21 is very fitting, but at the same time it goes much further than the immediate context required and has in view the entire ministry of the Messiah as a whole.3
1 En ce temps-là, Jésus traversa des champs de blé un jour de sabbat. Ses disciples, qui avaient faim, se mirent à arracher des épis et à manger.