Lecture 1 — The Sabbath

^12:1^ At that time Jesus went through the corn on the Sabbath: and his disciples, being hungry, began to pluck the ears and to eat. [n. 975]

^12:2^ And the Pharisees seeing them, said to him: behold your disciples do what is not lawful to do on the Sabbath days. [n. 977]

^12:3^ But he said to them: have you not read what David did when he was hungry, and they who were with him: [n. 979]

^12:4^ how he entered into the house of God, and ate the loaves of proposition, which were not lawful for him to eat, nor for those who were with him, but for the priests only? [n. 979]

^12:5^ Or have you not read in the law, that on the Sabbath days the priests in the temple break the Sabbath, and are without blame? [n. 981]

^12:6^ But I tell you that there is here one greater than the temple. [n. 981]

^12:7^ And if you knew what this means: I desire mercy, and not sacrifice: you would never have condemned the innocent. [n. 982]

^12:8^ For the Son of man is Lord even of the Sabbath. [n. 982]

^12:9^ And when he had passed from there, he came into their synagogues. [n. 983]

^12:10^ And behold there was a man who had a withered hand, and they asked him, saying: is it lawful to heal on the Sabbath days? That they might accuse him. [n. 985]

^12:11^ But he said to them: what man will there be among you, who has one sheep: and if it fall into a pit on the Sabbath day, will he not take hold of it and lift it up? [n. 987]

^12:12^ How much better is a man than a sheep? Therefore it is lawful to do a good deed on the Sabbath days. [n. 989]

^12:13^ Then he said to the man: stretch forth your hand; and he stretched it forth, and it was restored to health, even as the other. [n. 992]

^12:14^ And the Pharisees going out made a consultation against him, how they might destroy him. [n. 993]

^12:15^ But Jesus knowing it, retired from there: and many followed him, and he healed them all. [n. 995]

^12:16^ And he charged them that they should not make him known, [n. 995]

^12:17^ that it might be fulfilled what was spoken by Isaiah the prophet, saying: [n. 996]

^12:18^ behold my child whom I have chosen, my beloved in whom my soul has been well pleased. I will put my Spirit upon him, and he will show judgment to the gentiles. [n. 996]

^12:19^ He will not contend, nor cry out, neither will any man hear his voice in the streets. [n. 1002]

^12:20^ The bruised reed he will not break: and smoking flax he will not extinguish, until he send forth judgment unto victory. [n. 1003]

^12:21^ And in his name the gentiles will hope. [n. 1005]

974. Above, you heard how the Lord satisfied the disciples, and rebuked them; here he shows how the Pharisees are reprimanded.

And he does two things:

first, he shows how he refuted the Pharisees;

second, how the disciples are commended.

And first, he does two things:

first, he shows how those slandering the disciples are confounded;

second, how those slandering Christ are confounded, at and when he had passed from there.

Concerning the first,

first the occasion of the accusation is set down;

second, the accusation, at and the Pharisees seeing them;

third, Christ’s defense, at but he said to them.

Now, a twofold occasion is set down:

one on the part of Christ,

the second on the part of the disciples, at and his disciples, being hungry, began to pluck the ears.

975. On the part of Christ he says, at that time Jesus went through the corn on the Sabbath. The Lord knew that the disciples would do this, and yet the Lord chose that this should happen, so that he might begin to unbind the Sabbath, as is found above, **for all the prophets and the law prophesied until John **(Matt 11:13).

But one should notice that it says, at that time, because the fact that a designation of time is set down here seems to pertain to the order of history. But Luke and Mark tell it in a different order (Luke 6:1; Mark 2:23); hence this is placed after what the Lord responded to John’s disciples. Hence, everything preceding this seems to have been done before John’s death, but this after. And this is clear by everything which is said up to chapter fourteen, which is connected to what comes before it, and there John’s death is mentioned. So one should understand that John sent the disciples as his death was approaching, and then was beheaded, and then these things happened after his death.

Jesus went through the corn on the Sabbath. By such corn are understood the sacred texts. The sower is Christ; below, he who sows the good seed, is the Son of man (Matt 13:37). Also, the people of those who believe.

976. And his disciples, being hungry, began to pluck the ears. Here two things should be considered. First, the necessity, for they were hungry. And why? Because they were poor men; and, even unto this hour we both hunger and thirst (1 Cor 4:11). A second reason, because they were impeded by the crowds every day; hence they hardly had a place to eat (Mark 6:31). But how did they satisfy their hunger? An example of abstinence is given to us; for these men did not seek a large dish, but ears of corn, in accord with, but having food, and wherewith to be covered, with these we are content (1 Tim 6:8).

Mystically, in the pulling off of the ears of corn is understood the multiplicity of understandings of Scripture, or the conversion of sinners.

977. Then he sets down the Pharisees’ accusation: and the Pharisees seeing them, said to him: behold your disciples do what is not lawful to do on the Sabbath days. The disciples were doing two bad things: first, they were plucking someone else’s ears of corn; second, they were violating the Sabbath.

But the Pharisees did not accuse them of the first thing, because that was permitted in the law (Deut 23:25). So since it was permitted, they did not find fault with it, but because it happened on the Sabbath, they found fault. And by this is destroyed the heresy of the Hebrews, who said that the laws should be observed with the Gospel. And since Paul was against this opinion, they rejected Paul. Jerome argued against these that even the disciples did not observe the laws.

978. But he said to them. Here the defense is set down. And

first, by certain examples;

second, by authority, at and if you knew.

Concerning the first, he does two things:

first, he sets forth an example in which some were excused on account of necessity;

second, an example in which some were excused on account of holiness, at or have you not read in the law.

979. It says then, but he said. It is written that twelve loaves were made from fine flour, and these were set on the table of proposition on the Sabbath, and they were removed on the next Sabbath, and others were set there, and the first ones were eaten by Aaron’s sons (Lev 24:5). Similarly, it is said that when David fled from Saul, Achimelech distributed these loaves to them (1 Sam 21:6); and this is what he says, have you not read what David did when he was hungry? For this man David was a good man, of whom the Lord says that he found a man after his own heart (1 Sam 13:14).

But someone would say: this man David was a prophet, so he could take it; so he adds and they who were with him. The loaves which were offered on the Sabbath were called the loaves of proposition, which according to the command it was not lawful to use (Lev 24:5).

But how is this relevant? Because when he did this, it was the Sabbath. And this is clear, because it says there: I have no loaves, except the ones I have taken from the Lord’s table, and this was only done on the Sabbath. Likewise, on the day of the calendars it was the feast of the new moons; so if it fell on the Sabbath, it was violated by necessity.

But it still seems that he did not violate the Sabbath, because to eat on the Sabbath is not a sin; hence it seems that he did not violate it.

But Chrysostom says that he violated more than the Sabbath, because he took those loaves, which was permitted to no one, on account of necessity. The Sabbath is also found to have been violated by the Machabees on account of necessity.

980. Likewise, one should notice, as Chrysostom says, that there are certain commandments which are commanded for their own sakes, and these cannot be broken by any necessity; but some are commanded not for their own sakes, but for the sake of a figure, and so such commands can be broken at a particular place and time; just as now fasting can be abandoned in necessity. Now, this bread was a figure of another bread, namely the bread of the altar, which is received not only by the priest, but also by another people; therefore David was a figure of the people there. Hence, and have made us to our God a kingdom and priests (Rev 5:10).

981. Likewise, another example is set down, which is set down on account of holiness. And this is at or have you not read in the law, that on the Sabbath days the priests in the temple break the Sabbath? It was commanded in Leviticus that the oblation which usually happened on the other days should be doubled on the Sabbath; and yet it happened in the temple, and on the Sabbath, because it was done for the service of the temple and of God. Hence the priests were excused. Hence this example is connected, because the apostles were entirely devoted to one greater than the temple, namely Christ. Hence he says, or have you not read in the law, that on the Sabbath days the priests in the temple break the Sabbath? Except it was for the sake of the temple.

But I tell you that there is here one greater than the temple. The word here is set down as an adverb of the place whose service these men performed. And that something greater than the temple is present is clear, because his own body is a temple. Likewise, one should notice that in the first example he does not lay down that he was without blame. In the second, he lays down that if someone breaks the Sabbath on account of necessity, he still does not entirely lack fault on this account; but if for God’s sake, he is thoroughly excused from blame.

982. Then he argues from the examples. And first, that one should deal mercifully with my disciples, because if you knew what this means: ‘I will have mercy, and not sacrifice’* **(Hos 6:6)*: you would never have condemned the innocent**. And how this should be understood was said above. To do mercy and judgment, pleases the Lord more than victims (Prov 21:3).

There is also another argument which makes them innocent, namely obedience: hence they could do these things because I command them, for the Son of man, so he was accustomed to name himself is Lord even of the Sabbath, and the legislator is not subject to the law. The Lord is our lawgiver (Isa 33:22); therefore he has power, since he has authority.

983. And when he had passed from there, he came into their synagogues.

It was set down above how the Lord drove back the Pharisees as they were slandering the disciples; here is set down how he drove them back as they were attacking him. For they were turned against him first by plotting; second, by slandering; third, by tempting.

And in accord with this, he drove them back in three ways.

The second is at **then was offered to him one possessed with a devil **(Matt 12:22);

the third, at **then some of the scribes and Pharisees answered him **(Matt 12:38).

Concerning the first, he does two things:

first, he shows how they were plotting against Christ’s teaching;

second, how they were plotting against Christ’s life, at and the Pharisees going out made a consultation against him, how they might destroy him.

Concerning the first, he does two things:

first, the treacherous questioning is set down;

second, Christ’s response, at but he said to them.

Concerning the first, he does three things:

first, the place is described;

second, the occasion;

third, the questioning.

984. It says then and when he had passed from there, he came into their synagogues. According to the letter, the disciples were plucking grains, whom the Lord defended. Hence when it says, and when he had passed from there, it seems that he had **passed from there **on the same day. But this is excluded in Luke because it was on another Sabbath (Luke 6:1, 6:6). For this reason, one should not understand it as happening right away; hence it says, he came into their synagogues, that he might preach salvation, as in, I have always taught in the synagogue, and in the temple, to where all the Jews resort; and in secret I have spoken nothing (John 18:20). I have declared your justice in a great church (Ps 39:10).

985. And behold there was a man who had a withered hand. There follows the occasion of the questioning, because they asked him. It is said that this man was a stone-cutter, and had a withered hand.

By this man is signified the human race, whose hand was withered by original sin; or any sinner whatever, whose hand and operative power has withered; and sometimes the right hand, because they are unable to work good, however much they are capable of evil.

986. Then the questioning is set down; then, the response.

It says then, **and they asked him, saying: is it lawful to heal on the Sabbath days? **They saw a powerful man, so they asked if it were lawful to cure on the Sabbath. And they asked this to tempt him, as is written, for by much talk he will sift you (Sir 13:14). For they did not ask with a mind for learning, but rather for accusing, as is had, who speak peace with their neighbor, but evils are in their hearts (Ps 27:3).

But there is a question here, because Mark has that the Lord asked (Mark 3:4); but here it says that they asked.

Augustine responds that both were done, because when this man stood in the midst of the assembly and asked to be healed, they asked, and the Lord made him rise up, and then asked. Or otherwise, that they were watching him; hence they were preparing themselves for the question, and then he asked, because he knew that they were asking that they might accuse him.

987. But he said to them. Here the response is set down. And

first, he responds by word;

second, by deed, at then he said to the man: stretch forth your hand.

In the first thing, he does three things:

first, he brings forward the normal practice;

second, a comparison, at how much better is a man than a sheep?

Third, he brings in the conclusion, at therefore it is lawful to do a good deed on the Sabbath days.

988. He says then first, **what man will there be among you, who has one sheep: and if it fall into a pit on the Sabbath day, will he not take hold of it and lift it up? **It was the custom among them that if a sheep fell in a pit, they lifted it up on the Sabbath day; for they were so devoted to greed that they set a temporal curse before a spiritual curse. Hence what is said befits them: but nothing is more wicked than the covetous man (Sir 10:9). And there follows after a little, for such a one sets even his own soul to sale, namely because he exposes himself to danger and eternal damnation for a little temporal gain.

989. Second, a comparison is set down: how much better is a man than a sheep? Incomparably, because all things exist for the sake of man, for dominion over all things was given to man, as is written, let us make man to our image and likeness (Gen 1:26), and there follows and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth. And thus what is made to the image is set before, as a man is set before a sheep.

990. From these things he concludes, therefore it is lawful to do a good deed, namely to benefit a man; cease to do perversely, learn to do well (Isa 1:16–17), for it is written, your will do no work on it (Exod 20:10). Servile work is a sin, therefore it is permitted to do good deeds.

991. But then there is a question. Is it permitted to do all good works on the Sabbath? For then it would be permitted to plow.

Therefore one should say that servile work can be understood literally, and mystically servile work is a sin; whoever committs sin, is the servant of sin (John 8:34). Likewise, servile work is work in which the body is used more than the soul. For the soul has dominion over the body. Therefore to take counsel is not servile work. Hence we can see what things make excuses from the Sabbath. For the Lord excuses the disciples by reason of necessity, hence necessity excuses. Also, those things which are ordered immediately to the worship of God, such as burning incense. Also, those things which pertain to the salvation of the body, such as to make medicines, plasters, etc. Hence these men are blamed, because they tighten the precept of the law.

992. Then he said to the man: stretch forth your hand. In this part he responds by deed, and this was to heal him, for he would not have healed him unless it were permitted. There follows the healing: and it was restored to health, even as the other.

Mystically, a man who has a withered hand, i.e., an inability to do good, cannot be cured better than by extending his hand in support of the poor. Hence, redeem your sins with alms (Dan 4:24). And, water quenches a flaming fire, and alms resists sins (Sir 3:33). And, do not let your hand be stretched out to receive, and shut when you should give (Sir 4:36).

And note that first he had a healthy left hand, and it, i.e., the right hand, was restored to health, even as the other. And this is because men are first capable of evil, as is found: woe to you who are mighty to do evil (Isa 5:22); but afterward they are healed by grace, and then are inclined to do good. For as you have yielded your members to serve uncleanness and iniquity, unto iniquity; so now yield your members to serve justice, unto sanctification (Rom 6:19).

993. And the Pharisees going out made a consultation against him. Here he shows how they plotted against him.

And first, the plot is set down;

second, his avoidance, at but Jesus knowing it, retired from there;

third, an authority, at that it might be fulfilled what was spoken by Isaiah the prophet.

994. It says then, the Pharisees going out, namely from the synagogue, so that it might be fulfilled what is written: the assembly of the mighty have sought my soul (Ps 85:14). They went out, therefore, that they might do evil, and satan went forth from the presence of the Lord (Job 1:12). The Pharisees . . . made a consultation, i.e., a gathering, **how they might destroy **and kill him, since they could not conquer him with words; blessed is the man who has not walked in the counsel of the ungodly (Ps 1:1).

995. But Jesus knowing it, retired from there. Here is set down how he avoided their plot. And first, the avoidance is touched upon; second, the fruit.

Where did he withdraw from, and why? Because it was not yet the time to suffer. Likewise, he withdrew that he might give to his own the occasion for fleeing, as was said above, commenting on chapter ten. Likewise, that he might show himself to be a man. Likewise, he left them that he might not enrage them. For it belongs to the good preacher, when he sees men moved and excited, that he should leave them, as is seen, kindle not the coals of sinners by rebuking them, lest you be burnt with the flame of the fire of their sins (Sir 8:13).

And many followed him; hence he drew near to those who loved him, who heard him gladly. Hence, my sheep hear my voice (John 10:27). And he healed them all. The healing is set down; for it was neither herb, nor mollifying plaster that healed them, but your word, O Lord, which heals all things (Wis 16:12). He sent his word, and healed them (Ps 106:20). And how? He charged them that they should not make him known. And why? That he might give us an example of avoiding human glory, as is had above (Matt 6:1). Likewise, that he might be merciful to the Pharisees, who were misrepresenting his deeds.

996. That it might be fulfilled what was spoken by Isaiah the prophet. Here he brings in the authority (Isa 42:1).

And one should know that some apostles quote the Scriptural texts according to the Hebrew truth, others according to the exposition of the Septuagint, and others only express the sense of the words.

And he does three things:

first, he describes the human nature, when he says, ‘behold my child’, because he became a child; the child Jesus remained in Jerusalem (Luke 2:43). Now, he is called a child either from purity, since he did no sin, neither was guile found in his mouth (1 Pet 2:22), or as a slave is called a child. Hence ‘behold my child’, a slave through his servile form; he emptied himself, taking the form of a servant (Phil 2:7).

997. One chosen, ‘whom I have chosen.’ Notice that there are three things in any holy man: divine election, love, and the effect which is grace. And this is in man one way, in God in another. In man, grace comes first; second, he loves; third, he chooses. But in God it is the other way around. And this is because the will in a man is not causative of this effect which is grace, but the love and will of God is the cause of grace; therefore, first he chooses whom he wishes to be good; second, he loves; then he adjoins grace. Hence, according to this, he sets down three things.

998. First, election. In the original there is not this word chosen.

It says then, ‘behold my servant whom I have chosen’, and this as regards a double election, which belongs to Christ in every way according to his human nature. For he was chosen for two things. Namely, that he should be the Son of God, as is found, who was predestined the Son of God (Rom 1:4), and, blessed is he whom you have chosen and taken to you (Ps 64:5). Likewise, he was chosen for the work of redeeming mankind, as is said, God so loved the world, as to give his only begotten Son (John 3:16).

999. Likewise, he chose that he might love; hence it says, ‘my beloved’: for if he loves anyone, much more does he love his own only-begotten, for God does not give the Spirit by measure (John 3:34). Hence he says, ‘in whom my soul’, that is, my will, ‘has been well pleased.’ And this is a special love, for the will does not rest except where it finds something pleasing. But nothing is pleasing except through grace, and nothing pleasing was lacking to Christ; hence, it says above, this is my beloved Son, in whom I am well pleased (Matt 3:17).

1000. Then he sets out the bestowal of grace: ‘I will put my Spirit upon him’, as is found, I will pour out my Spirit upon all flesh (Joel 2:28). But in Christ he did not just pour out from the Spirit, but poured out the whole Spirit, as is said, for God does not give the Spirit by measure (John 3:34); and, and the Spirit of the Lord will rest upon him (Isa 11:2). And this is insofar as he has the form of a slave.

1001. But what will he do? What office will he have? ‘He will show judgment to the gentiles’, i.e., he will teach God’s judgment to the gentiles. Formerly, the Jews boasted that they were God’s special people; hence they said, he has not done in like manner to every nation: and his judgments he has not made manifest to them (Ps 147:9). But it was told to the gentiles. Hence, ‘he will show judgment to the gentiles’, materially, because he received the power of judgment over the nations; it is he who was appointed by God, to be judge of the living and of the dead (Acts 10:42). And, the Father . . . has given all judgment to the Son (John 5:22).

1002. Likewise, is he not suitable? For in judgment there are two things necessary, mercy and justice. And he points to both. And first that he has mercy. And because mercy can be first in words, second in deeds, because some, even though they cannot do something, they complain by word; so he removes these from him.

Hence it says, ‘he will not contend’; who, when he was reviled, did not revile (1 Pet 2:23). And what is said fits him well: it is an honor for a man to separate himself from quarrels (Prov 20:3). Similarly, some do not contend, but they murmur. But this man will not do this, because he will not ‘cry out.’ Hence, he will be led as a sheep to the slaughter, and will be dumb as a lamb before his shearer, and he will not open his mouth (Isa 53:7). Crying out proceeds from emotion. And the Apostle commanded, let all . . . indignation, and clamour . . . be put away from you (Eph 4:31). Some do not cry out, but they complain: and this is removed, ‘neither will any man hear his voice in the streets.’ Those raise their voice on the streets who walk in the ways of sinners; the stones of the sanctuary are scattered in the top of every street (Lam 4:1). Wisdom . . . utters her voice in the streets (Prov 1:20). Yet this man will not be heard among them.

Or in another way: by streets we understand the gentiles, because they are outside the sanctuary. And although Christ endures to be preached to the gentiles, yet in his own person he did not preach to them. Hence he will not be heard in the streets, i.e., among the gentiles. In this way therefore he was patient in word.

1003. Likewise in deed: ‘the bruised reed he will not break.’ And this in two ways. For it can be read first with a special regard to the Jews; second, with a general regard to all. As regards the Jews, there were two things in them, namely the kingly power and the priestly dignity.

The reed signifies the kingly power, which was already bruised, since they were subject to the Romans; so it was easy for him to bruise the reed in this way. And it is well signified by a reed, because a reed is mobile, as is found above, **what did you go out into the desert to see? A reed shaken with the wind? **(Matt 11:7).

‘And smoking flax he will not extinguish.’ The smoking flax signifies the priesthood. Hence the priests were clothed in vestments made of flax. And ‘smoking’ because smoke is extinguished by fire. Likewise, smoke arises from a weak fire, which disperses more than it consumes, and this produces a bad smell. Therefore, these men were like smoking flax, because they had not entirely lost the faith, nor yet did they have so much faith that they would restrain themselves from evil. Hence although he could justly extinguish it, yet the ‘smoking flax he will not extinguish.’

1004. Similarly, it is explained in another way with regard to all, such that by the bruised reed are understood sinners. By the smoking flax, which has some quantity of heat, are understood those who are not in sin, but are lukewarm toward good works, and have something of grace.

Hence he wishes to say: neither will he cut the way of salvation off from sinners. Hence he himself says, is it my will that a sinner should die? (Ezek 18:23). Similarly, if someone has grace, he will not extinguish it. Hence, in this an example is given to us that we should not extinguish someone’s grace, which the Lord gave him, but rather foster it.

1005. Likewise, he will not pass judgment ‘until he send forth judgment unto victory.’ And this can be read in a particular way as about the Jews, namely when he has overcome all, because they were accusing him of casting out demons by Beelzebub. And he confounded them, then imposed a judgment on them. And this was carried out by Titus and Vespasian. And not only this will come about, but when these are destroyed, ‘in his name the gentiles will hope.’ Hence, he will be the expectation of nations (Gen 49:10).

Or in another way: he restrains his will thus, and judges no one; but when hostile death is destroyed, then all the nations will cling to him, and this will be on the day of judgment.