We have discussed so far some of the early controversies surrounding the practice of the Sabbath, and here are some more of these controversies occurring just prior to the choosing of the twelve and the Sermon on the Mount. Still the Pharisees and others were arguing against Christ, and His disciples behavior on the Sabbath which they considered a violation of the Sabbath, which was really more an infraction against the Mishnah Shabbath, which were the 39 articles added to the Levitical Law by rabbinical tradition, setting forth the things that they considered unlawful to practice on the Sabbath. In their pursuit of personal holiness, or at the very least the appearance of holiness, the Pharisees and their ilk added to the Law so many regulations, and were so legalistic in the pursuit of the outward appearance of righteousness that they have made the Sabbath, intended as a day of rest, and worship of God, into a strict, somber, highly restrictive and stressful exercise.

Christ and His disciples were about the business of His ministry, and on the Sabbath they were passing by a field, because they were hungry they were gleaning handfuls of grain, rubbing them in their hands to remove the shells, and then eating the grain. This of course was considered "work", by the Pharisees. The debate as to what is considered "work" on the Sabbath, or even in the case of the Lord’s Day for us Christians, has gone on for a considerable time. It becomes apparent by Jesus response to the Pharisees in this situation, as well as the healing of the man with the withered hand in the next passage we will study that the intent was for man to take a break from his normal labors, or whatever it is that he does to make a profit, however, it is not a sin to do good, or to help the sick or wounded, or to feed the hungry. "Activity per se was not unlawful. Good works were especially appropriate on the Sabbath - particularly deeds of charity, mercy, and worship. Works necessary for the preservation of life were also permitted. To corrupt the Sabbath to forbid such works was a perversion of God’s design."¹

Christ points out the incident were the Ahimelech gave the Showbread to David and his men. The Showbread was unlawful for anyone outside the priesthood to consume under normal circumstances, however, God did not want David and his companions to starve, and so the priest gave them the bread (1 Sam. 21: 1-6). Nowhere in the Scriptures was this action condemned, nor apparently did Jesus condemn it. The Sabbath was intended to be for man’s benefit, not his detriment. Even before the establishment of the Law, way back in the garden (Gen 2: 1-3) , God established the pattern for man’s work week. Before the fall, when man was still in his pre-fall condition, and the "work" was not all that laborious, since there was not curse, or death, or weeds in the garden, God considered it good for man to take one day in seven to rest from his labors, and spend time in worship, and reflection on his Creator, as well as fellowship with his Creator. Later, after the fall, the Sabbath rest became a type and shadow of the Christ in whom we have our true Sabbath rest.

Again the Sabbath was made to benefit man, to give him a break from his labors, and to be a blessing to him (Mark 2: 27). However, tradition, and legalism had made it a burden that enslaved man to legalistic manmade rules. Christ, the Lord of the Sabbath opposed the manmade regulations and set out to oppose them to bring back the Father’s original intent for the Sabbath. By claiming that He was Lord of the Sabbath Christ was making the statement that He is greater than the Sabbath, and only God could be greater than the Sabbath, this was therefore another claim of divinity on the part of the Christ.

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¹John MacArthur; The MacArthur Bible Commentary; Copyright Ó 2005; published in Nashville, Tennessee, by Thomas Nelson, Inc.

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"This narrative and that which immediately precedes it have the same object; which is to show, that the scribes watched with a malicious eye for the purpose of turning into slander every thing that Christ did, and consequently that we need not wonder if men, whose minds were so depraved, were His implacable enemies. We see also, that it is usual with hypocrites to pursue what is nothing more than a shadow of the righteousness of the Law, and as the common saying is, to stickle more about the form that about the substance."³ -- John Calvin

The Pharisees at the synagogue saw the man with the withered hand in the congregation, and knew because of Jesus character that it was likely that He would heal the man. Unlike other so-called healers, Jesus healed everyone that asked it of Him, and many that were providentially "in the right place, at the right time" to glorify God, and reveal His purposes. One of them asked Jesus, "is it lawful to heal on the Sabbath?" Jesus uses a common device in the Oriental tradition which was to show two clear cut extremes to illustrate His point. Matthew reveals this event in the most detail, and he tells us that Jesus’ reply was to point out a point in law which allowed for one to take care of his livestock, or even to save it’s life should it be in peril. Before He does so He calls the man forward, so he is standing there in contrast to His question about livestock. "Self interest is a very decisive casuist, and removes abundance of scruples in a moment. It is always the first consulted, and the most readily obeyed. It is not sinful to hearken to it, but it must not govern nor determine by itself."⁴ In effect He is saying to the Pharisees, "if your sheep was stuck in pit, which could effect your lively-hood, you will pull him out on the Sabbath, but you would assign less value to this man, created in the image of God, than a sheep?" They would save their own pocket books, but have this man who stood before them remain in his current state. Their hypocrisy was now laid bare, and further our Lord presses them whether it is good in general to do good on the Sabbath, or evil, save or kill? "The obvious implication is that failure to do good or save a life was wrong and not in keeping with God’s original intention for the Sabbath."¹ The Pharisees kept silent, as they had been revealed for the hypocrites they were, and by their silence implied that their Sabbath practices were false.* Looking around at them Christ burned with righteous anger against their hypocrisy and the hardness of their hearts.

In answer to His own questions, Jesus commanded the man to stretch forth his hand, and when he did so he was immediately healed. By merely commanding the man to stretch forth his hand the Lord performed no visible "work", and therefore had done nothing that He could be accused of in front of the Sanhedrin. The Pharisees further displayed their hypocrisy and rebelliousness by being angry, and plotting to try to destroy Jesus, rather than rejoicing for the miracle that God worked in their presence. Christ’s true righteousness stood in stark contrast to their own, and as the good doctor John Calvin has revealed to us with his comments above, it is the appearance of righteousness that they truly cared about, rather than it’s actual practice. So angry were they at Jesus, that they were willing to conspire with the traitorous Herodians** against Him (Mark 3: 6).

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¹John MacArthur; The MacArthur Bible Commentary; Copyright Ó 2005; published in Nashville, Tennessee, by Thomas Nelson, Inc.

^{3John Calvin; Parallel Classic Commentary on the New Testament; compiled and edited by Mark Water; AMG Publishers; Copyright Ó 2004 John Hunt Publishing Ltd., page 148}

^{4Adam Clarke; Parallel Classic Commentary on the New Testament; compiled and edited by Mark Water; AMG Publishers; Copyright Ó 2004 John Hunt Publishing Ltd., page 153}

^{*"Our Lord’s argument is what is called argumentum ad hominem; they are taken on their own ground, and confuted on their own maxims and conduct. There are many persons who call themselves Christians, who do more for a beast of burden or pleasure that they do for a man for whom Christ died!" -- Adam Clarke ; Parallel Classic Commentary on the New Testament; compiled and edited by Mark Water; AMG Publishers; Copyright Ó 2004 John Hunt Publishing Ltd., page 153}

^{**"This secular, political party, which took its name from Herod Antipas and was strong in its support for Rome, opposed the Pharisees on nearly every issue, but were willing to join with them because both desperately wanted to destroy Jesus." John MacArthur; The MacArthur Bible Commentary; Copyright Ó 2005; published in Nashville, Tennessee, by Thomas Nelson, Inc. Page 1204}

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Withdrawal to the Sea of Galilee with a great multitude from many places.

Jesus was aware of the intentions of the Pharisees, and the Herodians, so He wisely and providentially retired to the Sea of Galilee. By this time Christ had gathered a large following, despite His enmity with the Jewish authorities He remained quite popular with the people. While He was in the area of the Sea of Galilee He continued to perform healings, and casting out demons. He healed all who came to Him. Jesus continued to command those He healed not to make Him known. This was because He did not want to be forced into the mold of the conquering Messiah which the rabbinical experts had drawn from messianic prophecy.

The evangelist quotes from Isaiah 42: 1-4¹* to prove that in fact the Messiah would not come with political agendas, or lead military campaigns, but would come gentle and meek. Even when He was tried, beaten, insulted and spat upon He did not defend Himself, there was not a contentious spirit within the Christ. There are differing views on the meaning of the "bruised reed"²*, and the "smoking flax"²**, * . The point is that Jesus was not here to stir up rebellion, or to force His way into power, until the day of judgment. "And in His name shall the Gentiles trust - they shall hope. Jesus Christ is the sole hope and trust of mankind; to trust and hope in His name, JESUS, is to expect salvation, and all things necessary from Him alone, to despise, comparatively, all earthly promises, to esteem, love, and desire heavenly things only, and to bear with patience and tranquility all the losses and evils of this life, upon the prospect and hope of that felicity which he has purchased for us."⁴

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¹*Is 42:1-9 — This is the first of four "Servant Songs" in Isaiah (see also Is. 49:1-9; Is 50:4-11; Is 52:13-53:12 [some would add 61:1-3 although the term "servant" does not appear there]). Some Jewish theologians tend to identify the "servant" in these passages as the people of Israel. This is primarily a reaction to the Christian view that these songs are prophecies of Christ. However, there are several problems with this view, which include Israel being presented as the beneficiary of the servant’s action (Is. 49:6). A similar difficulty arises from the statement that the servant suffers vicariously for the sins of others (Is. 53:5-6). There were no righteous people in Israel who could suffer for others (Jer. 5:1), especially since Israel was suffering for their own sins (Jer. 25:1-10). The servant is clearly said to be an individual (Is. 52:13-53:12), but the language of the passage in chapter forty–two shows an objective point of view which means that Isaiah cannot be referring to himself. Furthermore, there are references to future events that exclude historical characters (Is. 52:1315; 53:11). The servant’s sinless character, resurrection, and work go infinitely beyond man’s capabilities (Is. 42:4; 49:5; Is 53:4-6, 11). These passages can only refer to Christ. In fact, the New Testament explicitly identifies the servant as Jesus (Matt. 12:18-21; Luke 2:32; Acts 13:47; 26:23), especially in relation to Isaiah 52:13-53:11. ^{Zodhiates, Spiros ; Baker, Warren: The Complete Word Study Bible : King James Version. electronic ed. Chattanooga : AMG Publishers, 2000, c1991, c1994, S. Ge 1:1}

^{²*A reed is, in the Scripture, the emblem of weakness, Ezekiel 29: 6; and a bruised reed must signify that state of weakness that borders on dissolution and death. Adam Clarke ; Parallel Classic Commentary on the New Testament; compiled and edited by Mark Water; AMG Publishers; Copyright Ó 2004 John Hunt Publishing Ltd., page 155}

^{²**Some suppose that Jewish state, as to ecclesiastical matters, is here intended, the prophecy declaring that Christ would not destroy it, but leave to expire of itself, as it already contained the principles of its own destruction. Others have considered it as implying that great tenderness with which the blessed Jesus should treat the weak and the ignorant, whose good desires must not be stifled, but encouraged. The bruised reed may recover itself, if permitted to vegetate under the genial influences of heaven; and the life and light of the expiring lamp may be supported by the addition of fresh oil. Jesus therefore quenches not faint desires after salvation, even in the worst and most undeserving of men; for even such desires my lead to the fullness of the blessing of the Gospel of peace. Adam Clarke ; Parallel Classic Commentary on the New Testament; compiled and edited by Mark Water; AMG Publishers; Copyright Ó 2004 John Hunt Publishing Ltd., page 155}

^{*bruised reed….smoking flax. Shepherds used the reed to fashion a small musical instrument. Once cracked or worn, it was useless. A smoldering wick was also useless for giving light. These represent people deemed useless by the world. But Christ restores and rekindles such people, not "break" or "quench" them. This verse speaks toward the lowliest of the lost. He came not to gather strong for a revolution, but to show mercy to the weak. Cf. 1 Corinthians 1: 26-29. John MacArthur; The MacArthur Bible Commentary; Copyright Ó 2005; published in Nashville, Tennessee, by Thomas Nelson, Inc. Page 1146}

^{4Adam Clarke; Parallel Classic Commentary on the New Testament; compiled and edited by Mark Water; AMG Publishers; Copyright Ó 2004 John Hunt Publishing Ltd.}

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