Mat 12:1-13 | KingComments | STEP | The glory of the Lord Jesus as the Son of God is seen especially in the Gospel according to John. But that glory also has an important place in this Gospel. We see that in this chapter. Against the dark background of hatred, contempt and rejection His perfections shine in the brightest way. Here is 1. the Son the Man Who reveals the Father ( ), 2. the Messiah Who is greater than the temple in connection with Israel ( ), 3. the Son of Man Who is Lord of the Sabbath in connection with mankind ( ), 4. He Who is greater than Jonah in resurrection power ( ) and 5. He Who is greater than Solomon in connection with all the glories of the kingdom ( ) . This chapter is a turning point. A phase is closed. The hearts of the leaders here are becoming completely revealed. The chapter begins with two stories that take place on a Sabbath that makes clear what the leaders are all about. They have laden the commandment of the Sabbath with their own commandments and laws. God intended the Sabbath to be a day of blessing, of rest, of stopping working for one day. But legalistic people have no eye for the blessing. They deny the disciples the enjoyment of what God has given. It does not matter to the Pharisees that the disciples act entirely in accordance with the law ( ). Pharisees are people for whom it is only important that the appearance looks good. And if they have prescribed anything for that appearance, then people must abide by it. They address the Lord about the conduct of His disciples. The Lord stands up for His disciples. He grants them God’s blessing. His answer is not only a reference to what God has allowed in the law, where He has made no exception for the Sabbath. The Lord gives the Pharisees a deep lesson. In His answer he asks them about something David does when he is hungry, and those who are with him ( ). On that occasion David does something that he is not allowed to do, because eating the showbread is only permitted for the priests ( ). However, he is not blamed for it. David is the anointed king, but he is on the run from Saul. He is not recognized as king by his people. That is the position of the Lord Jesus at that moment. When God’s anointed king David is on the run from his own people, the foundation of God’s people is taken away. What the loaves represent has lost its meaning. They no longer represent God’s people according to the meaning it has for God. To then hold on to an outward ritual and to let God’s anointed die of hunger for its benefit would be pure formalism. That is not what God meant by His institution of the showbread. When His anointed king is persecuted, the showbread become ordinary loaves of bread and can be consumed by those who need them. In this example the Lord shows the sin and total decline of Israel. The true king, David, is despised and persecuted because of the king who the people themselves wanted. It is like this again. The sin of Israel deconsecrates the holy bread. God does not want to accept anything as holy from a people living in sin. If the disciples of the true King are hungry just like the men of David, they may eat lawfully of what God offers, even on the Sabbath. The Lord Jesus presents another example that completely sets aside their reasoning about profaning the Sabbath. He points to the priests who do the much-needed work in the temple on the Sabbath day. This includes at least the sacrifice prescribed for the Sabbath ( ) and also the daily burnt offering, which cannot be skipped on the Sabbath ( ). These sacrifices are necessary so that God can continue to dwell among a sinful people. On the Sabbath the priests have to work even harder than on other days. They have no rest on the Sabbath. God does not act according to strict rules. The priests are allowed to do a lot of this work on the Sabbath, because it is related to the service of God. The Sabbath is the centerpiece of the old covenant, there is nothing so characteristic as the Sabbath. Both examples make it clear that Israel is made up of sinners. In one case, it is apparent by the persecution of the anointed king, through which the showbread become common loaves of bread. In the other case, it is apparent by the sacrifices that must necessarily take place, even if it is Sabbath. After the Lord has shown that God will not be bound by His precepts when His people have left Him, He points to Himself as greater than the temple. He is not only the Anointed of God Whom they persecute. He is God Himself, Who determines the service in the temple. He determines how God should be served and not the formalistic Pharisees. With formalistic people it is only about the outward appearance, with God it is first and foremost about what is inward. The Pharisees have condemned the innocent disciples because they know nothing about mercy. Legalistic people are never merciful, but oppress the poor and impose burdens on others. They only look at the sacrifice and not at the heart. Mercy comes from the heart and that’s what God looks at. Just as the Lord is greater than the temple, so He is also Lord of the Sabbath. This means that the Sabbath has no binding power over Him. He is its Master and can dispose of it as He pleases. He established the Sabbath and is therefore not subject to it. The Sabbath is a picture of the kingdom of peace. Then He will reign over all the earth as the great King. Then it will be seen that He is, as the Son of Man, Lord of all the earth.

‏ Matthew 12:1-13

Introduction

The glory of the Lord Jesus as the Son of God is seen especially in the Gospel according to John. But that glory also has an important place in this Gospel. We see that in this chapter. Against the dark background of hatred, contempt and rejection His perfections shine in the brightest way. Here is

1. the Son the Man Who reveals the Father (Mt 11:27),

2. the Messiah Who is greater than the temple in connection with Israel (Mt 12:6),

3. the Son of Man Who is Lord of the Sabbath in connection with mankind ( Mt 12:8),

4. He Who is greater than Jonah in resurrection power (Mt 12:41) and

5. He Who is greater than Solomon in connection with all the glories of the kingdom (Mt 12:42).

Picking Heads of Grain on the Sabbath

This chapter is a turning point. A phase is closed. The hearts of the leaders here are becoming completely revealed. The chapter begins with two stories that take place on a Sabbath that makes clear what the leaders are all about. They have laden the commandment of the Sabbath with their own commandments and laws. God intended the Sabbath to be a day of blessing, of rest, of stopping working for one day. But legalistic people have no eye for the blessing. They deny the disciples the enjoyment of what God has given.

It does not matter to the Pharisees that the disciples act entirely in accordance with the law (Deu 23:25). Pharisees are people for whom it is only important that the appearance looks good. And if they have prescribed anything for that appearance, then people must abide by it. They address the Lord about the conduct of His disciples. The Lord stands up for His disciples. He grants them God’s blessing.

His answer is not only a reference to what God has allowed in the law, where He has made no exception for the Sabbath. The Lord gives the Pharisees a deep lesson. In His answer he asks them about something David does when he is hungry, and those who are with him (1Sam 21:1-6). On that occasion David does something that he is not allowed to do, because eating the showbread is only permitted for the priests (Lev 24:5-9). However, he is not blamed for it. David is the anointed king, but he is on the run from Saul. He is not recognized as king by his people. That is the position of the Lord Jesus at that moment.

When God’s anointed king David is on the run from his own people, the foundation of God’s people is taken away. What the loaves represent has lost its meaning. They no longer represent God’s people according to the meaning it has for God. To then hold on to an outward ritual and to let God’s anointed die of hunger for its benefit would be pure formalism. That is not what God meant by His institution of the showbread. When His anointed king is persecuted, the showbread become ordinary loaves of bread and can be consumed by those who need them.

In this example the Lord shows the sin and total decline of Israel. The true king, David, is despised and persecuted because of the king who the people themselves wanted. It is like this again. The sin of Israel deconsecrates the holy bread. God does not want to accept anything as holy from a people living in sin. If the disciples of the true King are hungry just like the men of David, they may eat lawfully of what God offers, even on the Sabbath.

The Lord Jesus presents another example that completely sets aside their reasoning about profaning the Sabbath. He points to the priests who do the much-needed work in the temple on the Sabbath day. This includes at least the sacrifice prescribed for the Sabbath (Num 28:9-10) and also the daily burnt offering, which cannot be skipped on the Sabbath (Exo 29:38). These sacrifices are necessary so that God can continue to dwell among a sinful people. On the Sabbath the priests have to work even harder than on other days. They have no rest on the Sabbath.

God does not act according to strict rules. The priests are allowed to do a lot of this work on the Sabbath, because it is related to the service of God. The Sabbath is the centerpiece of the old covenant, there is nothing so characteristic as the Sabbath.

Both examples make it clear that Israel is made up of sinners. In one case, it is apparent by the persecution of the anointed king, through which the showbread become common loaves of bread. In the other case, it is apparent by the sacrifices that must necessarily take place, even if it is Sabbath.

After the Lord has shown that God will not be bound by His precepts when His people have left Him, He points to Himself as greater than the temple. He is not only the Anointed of God Whom they persecute. He is God Himself, Who determines the service in the temple. He determines how God should be served and not the formalistic Pharisees. With formalistic people it is only about the outward appearance, with God it is first and foremost about what is inward.

The Pharisees have condemned the innocent disciples because they know nothing about mercy. Legalistic people are never merciful, but oppress the poor and impose burdens on others. They only look at the sacrifice and not at the heart. Mercy comes from the heart and that’s what God looks at.

Just as the Lord is greater than the temple, so He is also Lord of the Sabbath. This means that the Sabbath has no binding power over Him. He is its Master and can dispose of it as He pleases. He established the Sabbath and is therefore not subject to it. The Sabbath is a picture of the kingdom of peace. Then He will reign over all the earth as the great King. Then it will be seen that He is, as the Son of Man, Lord of all the earth.

Healing a Withered Hand

After his journey through the fields, the Lord enters their synagogue and another story on the Sabbath follows. The previous one concerns His Person and the authority He has over the Sabbath. This is about His work, the work of mercy, for which the Sabbath is particularly suitable. He shows that the Sabbath is a day of blessing.

In their synagogue is a man with a withered hand. The poor man can’t pick any ears of corn and rub them in his hands because of his withered hand. He cannot make use the blessing of the Sabbath. The man does not ask to be healed, but the Lord knows his unspoken question.

The Pharisees are also present in the synagogue. They are keen observers. They see someone with a handicap and they see Someone Who they know as the Merciful One. In their malicious perceptiveness they rightly assume that the Lord wants to heal the man. In their foolish consideration they believe that this is an excellent opportunity to ask Him a trick question. The Lord lets them ask their question. It gives Him the opportunity to demonstrate His glory and their hypocrisy. In this way they themselves fall into the trap they have set for Him.

They ask Him whether it is lawful to do good and bless on the Sabbath. What a question! The question alone makes it clear how narrow and legalistic they think. This is made even clearer by the example the Lord presents them. It shows that they do not suffer from their conscience on the Sabbath when it is to their own advantage. Then they will make an exception. Healing on the Sabbath, however, does not occur in their thinking and in their rules. They have no rules for it, that is why it is not allowed.

The Lord exposes the folly of legalistic thinking. His conclusion must have been razor-sharp to their ears. Then He turns to the man. He himself has to do something. He must stretch out his hand toward the Lord and take the blessing. He does what the Lord says, and the blessing flows into him. Neither the clear word of the Lord nor His act of healing bring the Pharisees to repentance. On the contrary. The proof of grace makes them go out. They can no longer remain in the presence of so much grace and truth.

When they are outside, outside of the atmosphere where grace is displayed, they start plotting plans of murder. Those who consciously withdraw from the presence of Christ will increasingly reveal themselves as adversaries. What the Pharisees have just heard and seen, they have experienced as a defeat. It is. But instead of accepting it, they feel all the more threatened that they will lose their status among the people. And they absolutely don’t want to lose that. In order to preserve themselves, they seek ways to get rid of God revealed in goodness!

Can hatred go beyond the desire to limit the hand of God, that is stretched out in goodness to men, to a statute and to kill the Son of God for doing good? When the Lord has healed the withered hand, they deliberate about how they can destroy Him. He seeks life, they seek death.