The Son of Man is Lord even of the Sabbath

At that time Jesus went through the grainfields on the Sabbath. And His disciples were hungry, and began to pluck heads of grain and to eat. And when the Pharisees saw it, they said to Him, "Look, Your disciples are doing what is not lawful to do on the Sabbath!" But He said to them, "Have you not read what David did when he was hungry, he and those who were with him: how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests? Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless? Yet I say to you that in this place there is One greater than the temple. But if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless. For the Son of Man is Lord even of the Sabbath."

Now when He had departed from there. He went into their synagogue. And behold, there was a man who had a withered hand. And they asked Him, saying, "Is it lawful to heal on the Sabbath?" -- that they might accuse Him. Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? Of how much more value then is a man than a sheep? Therefore it is lawful to do good on the Sabbath." Then He said to the man, "Stretch out your hand." And he stretched it out, and it was restored as whole as the other. Then the Pharisees went out and plotted against Him, how they might destroy Him.

- Matthew 12:1-14

In recent readings, Jesus has been defending John the Baptist and Himself. John is in prison, and Jesus is facing opposing forces as the Pharisees criticize His ministry. Jesus claims John is criticized for being ascetic while Jesus Himself is criticized for eating and drinking, and dining with sinners. He upbraided the Galilean towns in His ministry where His word has been rejected, and compared them unfavorably to Gentile towns and even to Sodom. But in yesterday's reading, He thanked the Father, saying, "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes." All things are delivered to Him by the Father, and what is known between Father and Son is revealed to those to whom the Son wishes. Finally, He said to those who will receive, "Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light."

At that time Jesus went through the grainfields on the Sabbath. And His disciples were hungry, and began to pluck heads of grain and to eat. And when the Pharisees saw it, they said to Him, "Look, Your disciples are doing what is not lawful to do on the Sabbath!" My study bible points out that here the Pharisees are being extremely rigid in their legalism. It says, "While the plucking of a few ears in a neighbor's field is permitted by the law (Deut. 23:25), they consider it 'reaping' and unlawful work on the Sabbath." It seems they are searching for a way to criticize.

But He said to them, "Have you not read what David did when he was hungry, he and those who were with him: how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests? Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?" Jesus gives Old Testament examples of violations of the Sabbath Law, in the first case when David and his men were on a mission. (See Lev. 24:5-9, Num. 28:9, 1 Sam. 21:1-6). In these cases, the violation is considered blameless.

"Yet I say to you that in this place there is One greater than the temple. But if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless. For the Son of Man is Lord even of the Sabbath." Here Jesus refers to his own divinity, and even alludes to Himself as author of the Law. It may not be obvious to the Pharisees, since He is referring to God. But He makes the point that this presence is not limited to the temple. One thing that is notable here is that Jesus is citing the same reference ('I desire mercy and not sacrifice' - Hosea 6:6) for a second time in the Gospel. The first time was when He was criticized for dining with sinners and tax collectors, when He referred to Himself as a physician who is here to heal. So, this is the second time the Pharisees are being criticized for their failure of mercy. As Lord of the Sabbath, it is mercy He values most highly.

Now when He had departed from there. He went into their synagogue. And behold, there was a man who had a withered hand. And they asked Him, saying, "Is it lawful to heal on the Sabbath?" -- that they might accuse Him. Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out? Of how much more value then is a man than a sheep? Therefore it is lawful to do good on the Sabbath." Clearly here we have a direct challenge to the authorities in the temple. So important and essential is this understanding of mercy in Jesus' ministry that He takes it a step further, and issues a direct and undeniable challenge in the synagogue on the Sabbath. My study bible says that rabbis permitted healing on the Sabbath only if a person's life was in danger -- so, we note that Jesus is taking this a step further.

Then He said to the man, "Stretch out your hand." And he stretched it out, and it was restored as whole as the other. Then the Pharisees went out and plotted against Him, how they might destroy Him. This confrontation really certifies the enmity of the Pharisees. We are told that from then on they plot against Him, how they might destroy Him. We remark on the fact that this has been a direct confrontation by Jesus on the issue of mercy and healing. Of what use is the Law and the temple, we might ask, if mercy is not acted upon, if healing is not permitted? So important is this issue that Jesus forces a dramatic conclusion, and seals their indignation at Him.

So what do we make of Jesus' defense of mercy, at the expense of the opinion of the Pharisees and their defense of their practices of the Law? The first conclusion we can draw is of the supreme importance of mercy. What is He here for? He has already characterized Himself as physician, as One who heals, and who has come to heal the sick -- to call the sinners, not the righteous, to repentance. What we have, then, is an issue of such great and essential importance that there must be a sword that comes between Himself and the Pharisees, a kind of separating stumbling block or scandal, and He forces the confrontation. It is something upon which He cannot compromise, because it has to do with His mission, what He is here for in the world. He is here to claim the lost sheep, and that won't happen without an emphasis -- an ultimate emphasis -- on mercy. As King (and we note the reference to David in today's reading), His Kingdom is one of mercy, that is to be characterized by mercy. So those who serve Him (especially as author of the Law) must do likewise, and they must come to understand Him on the terms He has named: "I desire mercy and not sacrifice." Let us consider, then, the essential, overarching need for mercy. It trumps all things. In this Kingdom, love trumps everything else. When we aren't sure what we are to do, we turn to mercy, and we err on the side of mercy, because this is the character, the flavor of God's love in our lives, of His Kingdom as He has shown us. What questions do you have today? Can you hear His word of love to you about it?