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Matthew 12:1

New American Standard Bible (NASB ©1995) [2]
— At that time Jesus went through the grainfields on the Sabbath, and His disciples became hungry and began to pick the heads [of grain] and eat.
King James Version (KJV 1769) [2]
— At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
English Revised Version (ERV 1885)
— At that season Jesus went on the sabbath day through the cornfields; and his disciples were an hungred, and began to pluck ears of corn, and to eat.
American Standard Version (ASV 1901) [2]
— At that season Jesus went on the sabbath day through the grainfields; and his disciples were hungry and began to pluck ears and to eat.
Webster's Revision of the KJB (WEB 1833)
— At that time Jesus went on the sabbath through the corn, and his disciples were hungry, and began to pluck the ears of corn, and to eat.
Darby's Translation (DBY 1890)
— At that time Jesus went on the sabbath through the cornfields; and his disciples were hungry, and began to pluck the ears and to eat.
Rotherham's Emphasized Bible (EBR 1902)
— In that season, went Jesus, on, the sabbath, through the cornfields,—and, his disciples, hungered, and began to pluck ears of corn, and to eat.
Young's Literal Translation (YLT 1898)
— At that time did Jesus go on the sabbaths through the corn, and his disciples were hungry, and they began to pluck ears, and to eat,
Douay-Rheims Challoner Revision (DR 1750)
— At that time Jesus went through the corn on the sabbath: and his disciples being hungry, began to pluck the ears, and to eat.
Geneva Bible (GNV 1560)
— At that time Iesus went on a Sabbath day through ye corne, ? his disciples were an hungred, ? bega to plucke ye eares of corne ? to eate.
Original King James Bible (AV 1611) [2]
— At that time, Iesus went on the Sabbath day thorow the corne, & his Disciples were an hungred, and beganne to pluck the eares of corne, and to eate.
Lamsa Bible (1957)
— AT that time, Jesus walked on the sabbath through the wheat fields; and his disciples became hungry, and they began to pluck ears of wheat and eat.
John Etheridge Peshitta-Aramaic NT (1849)
— At that time Jeshu was walking on the sabbath among the grain; and his disciples hungered, and began to pluck the ears and to eat.
James Murdock Peshitta-Aramaic NT (1852)
— At that time Jesus, on the sabbath, walked in the tillage grounds: and his disciples were hungry, and began to pluck the ears and to eat.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
At 1722
{1722} Prime
A primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), that is, a relation of rest (intermediate between G1519 and G1537); 'in', at, (up-) on, by, etc.
that 1565
{1565} Prime
From G1563; that one (or [neuter] thing); often intensified by the article prefixed.
time 2540
{2540} Prime
Of uncertain affinity; an occasion, that is, set or proper time.
Jesus 2424
{2424} Prime
Of Hebrew origin [H3091]; Jesus (that is, Jehoshua), the name of our Lord and two (three) other Israelites.
went 4198
{4198} Prime
Middle voice from a derivative of the same as G3984; to traverse, that is, travel (literally or figuratively; especially to remove [figuratively die], live, etc.).
<5675> Grammar
Tense - Aorist (See G5777)
Voice - Passive Deponent (See G5789)
Mood - Indicative (See G5791)
Count - 79
on the x3588
(3588) Complement

The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
sabbath day 4521
{4521} Prime
Of Hebrew origin [H7676]; the Sabbath (that is, Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension a se'nnight, that is, the interval between two Sabbaths; likewise the plural in all the above applications.
through 1223
{1223} Prime
A primary preposition denoting the channel of an act; through (in very wide applications, local, causal or occasional). In composition it retains the same general import.
the x3588
(3588) Complement

The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
corn; 4702
{4702} Prime
From G4703; sown, that is, (neuter plural) a planted field.
and y1161
[1161] Standard
A primary particle (adversative or continuative); but, and, etc.
(2532) Complement
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
his 846
{0846} Prime
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
disciples 3101
{3101} Prime
From G3129; a learner, that is, pupil.
were an hungred, 3983
{3983} Prime
From the same as G3993 (through the idea of pinching toil; 'pine'); to famish (absolutely or comparatively); figuratively to crave.
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
and 2532
{2532} Prime
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
began 756
{0756} Prime
Middle voice of G0757 (through the implication of precedence); to commence (in order of time).
<5662> Grammar
Tense - Aorist (See G5777)
Voice - Middle Deponent (See G5788)
Mood - Indicative (See G5791)
Count - 352
to pluck 5089
{5089} Prime
Perhaps akin to the alternate of G0138, and thus to G4951; to pull off.
<5721> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 647
the ears of corn, 4719
{4719} Prime
From the base of G2476; a head of grain (as standing out from the stalk).
and 2532
{2532} Prime
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
to eat. 2068
{2068} Prime
Strengthened for a primary word ἔδω [[edo]] (to eat); used only in certain tenses, the rest being supplied by G5315; to eat (usually literally).
<5721> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 647
Jamieson-Fausset-Brown Commentary

Matthew 12:1

_ _ Matthew 12:1-8. Plucking corn ears on the Sabbath Day. ( = Mark 2:23-28; Luke 6:1-5).

_ _ The season of the year when this occurred is determined by the event itself. Ripe corn ears are found in the fields only just before harvest. The barley harvest seems clearly intended here, at the close of our March and beginning of our April. It coincided with the Passover season, as the wheat harvest with Pentecost. But in Luke (Luke 6:1) we have a still more definite note of time, if we could be certain of the meaning of the peculiar term which he employs to express it. “It came to pass (he says) on the sabbath, which was the first-second,” for that is the proper rendering of the word, and not “the second sabbath after the first,” as in our version. Of the various conjectures what this may mean, that of Scaliger is the most approved, and, as we think, the freest from difficulty, namely, the first sabbath after the second day of the Passover; that is, the first of the seven sabbaths which were to be reckoned from the second day of the Passover, which was itself a sabbath, until the next feast, the feast of Pentecost (Leviticus 23:15, Leviticus 23:16; Deuteronomy 16:9, Deuteronomy 16:10) In this case, the day meant by the Evangelist is the first of those seven sabbaths intervening between Passover and Pentecost. And if we are right in regarding the “feast” mentioned in John 5:1 as a Passover, and consequently the second during our Lord’s public ministry (see on John 5:1), this plucking of the ears of corn must have occurred immediately after the scene and the discourse recorded in John 5:19-47, which, doubtless, would induce our Lord to hasten His departure for the north, to avoid the wrath of the Pharisees, which He had kindled at Jerusalem. Here, accordingly, we find Him in the fields — on His way probably to Galilee.

_ _ At that time Jesus went on the sabbath day through the corn — “the cornfields” (Mark 2:23; Luke 6:1).

_ _ and his disciples were an hungered — not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity.

_ _ and began to pluck the ears of corn, and to eat — “rubbing them in their hands” (Luke 6:1).

Matthew Henry's Commentary

Matthew 12:1-13

_ _ The Jewish teachers had corrupted many of the commandments, by interpreting them more loosely than they were intended; a mistake which Christ discovered and rectified (ch. 5) in his sermon on the mount: but concerning the fourth commandment, they had erred in the other extreme, and interpreted it too strictly. Note, it is common for men of corrupt minds, by their zeal in rituals, and the external services of religion, to think to atone for the looseness of their morals. But they are cursed who add to, as well as they who take fRom. the words of this book, Revelation 22:16, Revelation 22:19; Proverbs 30:6.

_ _ Now that which our Lord Jesus here lays down is, that the works of necessity and mercy are lawful on the sabbath day, which the Jews in many instances were taught to make a scruple of. Christ's industrious explanation of the fourth commandment, intimates its perpetual obligation to the religious observation of one day in seven, as a holy sabbath. He would not expound a law that was immediately to expire, but doubtless intended hereby to settle a point which would be of use to his church in all ages; and so it is to teach us, that our Christian sabbath, though under the direction of the fourth commandment, is not under the injunctions of the Jewish elders.

_ _ It is usual to settle the meaning of a law by judgments given upon cases that happen in fact, and in like manner is the meaning of this law settled. Here are two passages of story put together for this purpose, happening at some distance of time from each other, and of a different nature, but both answering this intention.

_ _ I. Christ, by justifying his disciples in plucking the ears of corn on the sabbath-day, shows that works of necessity are lawful on that day. Now here observe,

_ _ 1. What it was that the disciples did. They were following their Master one sabbath day through a corn-field; it is likely they were going to the synagogue (Matthew 12:9), for it becomes not Christ's disciples to take idle walks on that day, and they were hungry; let it be no disparagement to our Master's house-keeping. But we will suppose they were so intent upon the sabbath work, that they forgot to eat bread; had spent so much time in their morning worship, that they had no time for their morning meal, but came out fasting, because they would not come late to the synagogue. Providence ordered it that they went through the corn, and there they were supplied. Note, God has many ways of bringing suitable provision to his people when they need it, and will take particular care of them when they are going to the synagogue, as of old for them that went up to Jerusalem to worship (Psalms 84:6, Psalms 84:7), for whose use the rain filled the pools: while we are in the way of duty, Jehovah-jireh, let God alone to provide for us. Being in the corn-fields, they began to pluck the ears of corn; the law of God allowed this (Deuteronomy 23:25), to teach people to be neighbourly, and not to insist upon property in a small matter, whereby another may be benefited. This was but slender provision for Christ and his disciples, but it was the best they had, and they were content with it. The famous Mr. Ball, of Whitmore, used to say he had two dishes of meat to his sabbath dinner, a dish of hot milk, and a dish of cold, and he had enough and enough.

_ _ 2. What was the offence that the Pharisees took at this. It was but a dry breakfast, yet the Pharisees would not let them eat that in quietness. They did not quarrel with them for taking another man's corn (they were no great zealots for justice), but for doing it on the sabbath day; for plucking and rubbing the ears of corn of that day was expressly forbidden by the tradition of the elders, for this reason, because it was a kind of reaping.

_ _ Note, It is no new thing for the most harmless and innocent actions of Christ's disciples to be evil spoken of, and reflected upon as unlawful, especially by those who are zealous for their own inventions and impositions. The Pharisees complained of them to their Master for doing that which it was not lawful to do. Note, Those are no friends to Christ and his disciples, who make that to be unlawful which God has not made to be so.

_ _ 3. What was Christ's answer to this cavil of the Pharisees. The disciples could say little for themselves, especially because those who quarrelled with them seemed to have the strictness of the sabbath sanctification on their side; and it is safest to err on that hand: but Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural impositions, and therefore has something to say for them, and justifies what they did, though it was a transgression of the canon.

_ _ (1.) He justifies them by precedents, which were allowed to be good by the Pharisees themselves.

_ _ [1.] He urges an ancient instance of David, who in a case of necessity did that which otherwise he ought not to have done (Matthew 12:3, Matthew 12:4); “Have ye not read the story (1 Samuel 21:6) of David's eating the show-bread, which by the law was appropriated to the priest?” (Leviticus 24:5-9). It is most holy to Aaron and his sons; and (Exodus 29:33) a stranger shall not eat of it; yet the priest gave it to David and his men; for though the exception of a case of necessity was not expressed, yet it was implied in that and all other ritual institutions. That which bore out David in eating the show-bread was not his dignity (Uzziah, that invaded the priest's office in the pride of his heart, though a king, was struck with a leprosy for it, 2 Chronicles 26:16, etc.), but his hunger. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Hunger is a natural desire which cannot be mortified, but must be gratified, and cannot be put off with any thing but meat; therefore we say, It will break through stone walls. Now the Lord is for the body, and allowed his own appointment to be dispensed with in a case of distress; much more might the tradition of the elders be dispensed with. Note, That may be done in a case of necessity which may not be done at another time; there are laws which necessity has not, but it is a law to itself. Men do not despise, but pity, a thief that steals to satisfy his soul when he is hungry, Proverbs 6:30.

_ _ [2.] He urges a daily instance of the priests, which they likewise read in the law, and according to which was the constant usage, Matthew 12:5. The priests in the temple did a great deal of servile work on the sabbath day; killing, flaying, burning the sacrificed beasts, which in a common case would have been profaning the sabbath; and yet it was never reckoned any transgression of the fourth commandment, because the temple-service required and justified it. This intimates, that those labours are lawful on the sabbath day which are necessary, not only to the support of life, but to the service of the day; as tolling a bell to call the congregation together, travelling to church, and the like. Sabbath rest is to promote, not to hinder, sabbath worship.

_ _ (2.) He justifies them by arguments, three cogent ones.

_ _ [1.] In this place is one greater than the temple, Matthew 12:6. If the temple-service would justify what the priests did in their ministration, the service of Christ would much more justify the disciples in what they did in their attendance upon him. The Jews had an extreme veneration for the temple: it sanctified the gold; Stephen was accused for blaspheming that holy place (Acts 6:13); but Christ, in a corn-field, was greater than the temple, for in him dwelt not the presence of God symbolically, but all the fulness of the Godhead bodily. Note, If whatever we do, we do it in the name of Christ, and as unto him, it shall be graciously accepted of God, however it may be censured and cavilled at by men.

_ _ [2.] God will have mercy and not sacrifice, Matthew 12:7. Ceremonial duties must give way to moral, and the natural, royal law of love and self-preservation must take place of ritual observances. This is quoted from Hosea 6:6. It was used before, Matthew 9:13, in vindication of mercy to the souls of men; here, of mercy to their bodies. The rest of the sabbath was ordained for man's good, in favour of the body, Deuteronomy 5:14. Now no law must be construed so as to contradict its own end. If you had known what this means, had known what it is to be of a merciful disposition, you would have been sorry that they were forced to do this to satisfy their hunger, and would not have condemned the guiltless. Note, First, Ignorance is the cause of our rash and uncharitable censures of our brethren. Secondly, It is not enough for us to know the scriptures, but we must labour to know the meaning of them. Let him that readeth understand. Thirdly, Ignorance of the meaning of the scripture is especially shameful in those who take upon them to teach others.

_ _ [3.] The Son of man is Lord even of the sabbath day, Matthew 12:8. That law, as all the rest, is put into the hand of Christ, to be altered, enforced, or dispensed with, as he sees good. It was by the Son that God made the world, and by him he instituted the sabbath in innocency; by him he gave the ten commandments at mount Sinai, and as Mediator he is entrusted with the institution of ordinances, and to make what changes he thought fit; and particularly, as being Lord of the sabbath, he was authorized to make such an alteration of that day, as that it should become the Lord's day, the Lord Christ's day. And if Christ be the Lord of the sabbath, it is fit the day and all the work of it should be dedicated to him. By virtue of this power Christ here enacts, that works of necessity, if they be really such, and not a pretended and self-created necessity, are lawful on the sabbath day; and this explication of the law plainly shows that it was to be perpetual. Exceptio firmat regulam — The exception confirms the rule.

_ _ Christ having thus silenced the Pharisees, and got clear of them (Matthew 12:9), departed, and went into their synagogue, the synagogue of these Pharisees, in which they presided, and toward which he was going, when they picked this quarrel with him. Note, First, We must take heed lest any thing that occurs in our way to holy ordinances unfit us for, or divert us fRom. our due attendance on them. Let us proceed in the way of our duty, notwithstanding the artifices of Satan, who endeavours, by the perverse disputings of men of corrupt minds, and many other ways, to ruffle and discompose us. Secondly, We must not, for the sake of private feuds and personal piques, draw back from public worship. Though the Pharisees had thus maliciously cavilled at Christ, yet he went into their synagogue. Satan gains this point, if, by sowing discord among brethren, he prevail to drive them, or any of them, from the synagogue, and the communion of the faithful.

_ _ II. Christ, by healing the man that had the withered hand on the sabbath day, shows that works of mercy are lawful and proper to be done on that day. The work of necessity was done by the disciples, and justified by him; the work of mercy was done by himself; the works of mercy were his works of necessity; it was his meat and drink to do good. I must preach, says he, Luke 4:43. This cure is recorded for the sake of the time when it was wrought, on the sabbath.

_ _ Here is, 1. The affliction that this poor man was in; his hand was withered so that he was utterly disabled to get his living by working with his hands. St. Jerome says, that the gospel of Matthew in Hebrew, used by the Nazarenes and Ebionites, adds this circumstance to this story of the man with the withered hand, that he was Caementarius — a bricklayer, and applied himself to Christ thus; “Lord, I am a bricklayer, and have got my living by my labour (manibus victum quaeritans); I beseech thee, O Jesus, restore me the use of my hand, that I may not be obliged to beg my bread (ne turpiter mendicem cibos). Hieron. in loc. This poor man was in the synagogue. Note, Those who can do but little, or have but little to do for the world, must do so much the more for their souls; as the rich, the aged, and the infirm.

_ _ 2. A spiteful question which the Pharisees put to Christ upon the sight of this man. They asked him, saying, Is it lawful to heal? We read not here of any address this poor man made to Christ for a cure, but they observed Christ began to take notice of him, and knew it was usual for him to be found of those that sought him not, and therefore with their badness they anticipated his goodness, and started this case as a stumbling-block in the way of doing good; Is it lawful to heal on the sabbath-day? Whether it was lawful for physicians to heal on that day or not, which was the thing disputed in their books, one would think it past dispute, that it is lawful for prophets to heal, for him to heal who discovered a divine power and goodness in all he did of this kind, and manifested himself to be sent of God. Did ever any ask, whether it is lawful for God to heal, to send his word and heal? It is true, Christ was now made under the law, by a voluntary submission to it, but he was never made under the precepts of the elders. Is it lawful to heal? To enquire into the lawfulness and unlawfulness of actions is very good, and we cannot apply ourselves to any with such enquiries more fitly than to Christ; but they asked here, not that they might be instructed by him, but that they might accuse him. If he should say that it was lawful to heal on the sabbath day, they would accuse him of a contradiction to the fourth commandment; to so great a degree of superstition had the Pharisees brought the sabbath rest, that, unless in peril of life, they allowed not any medicinal operations on the sabbath day. If he should say that it was not lawful, they would accuse him of partiality, having lately justified his disciples in plucking the ears of corn on that day.

_ _ 3. Christ's answer to this question, by way of appeal to themselves, and their own opinion and practice, Matthew 12:11, Matthew 12:12. In case a sheep (though but one, of which the loss would not be very great) should fall into a pit on the sabbath day, would they not lift it out? No doubt they might do it, the fourth commandment allows it; they must do it, for a merciful man regardeth the life of his beast, and for their parts they would do it, rather than lose a sheep; does Christ take care for sheep? Yes, he does; he preserves and provides for both man and beast. But here he says it for our sakes (1 Corinthians 9:9, 1 Corinthians 9:10), and hence argues, How much then is a man better than a sheep? Sheep are not only harmless but useful creatures, and are prized and tended accordingly; yet a man is here preferred far before them. Note, Man, in respect of his being, is a great deal better, and more valuable, than the best of the brute creatures: man is a reasonable creature, capable of knowing, loving, and glorifying God, and therefore is better than a sheep. The sacrifice of a sheep could therefore not atone for the sin of a soul. They do not consider this, who are more solicitous for the education, preservation, and supply of their horses and dogs than of God's poor, or perhaps their own household.

_ _ Hence Christ infers a truth, which, even at first sight, appears very reasonable and good-natured; that it is lawful to do well on the sabbath days; they had asked, Is it lawful to hear? Christ proves it is lawful to do well, and let any one judge whether healing, as Christ healed, was not doing well. Note, There are more ways of doing well upon sabbath days, than by the duties of God's immediate worship; attending the sick, relieving the poor, helping those who are fallen into sudden distress, and call for speedy relief; this is doing good: and this must be done from a principle of love and charity, with humility and self-denial, and a heavenly frame of spirit, and this is doing well, and it shall be accepted, Genesis 4:7.

_ _ 4. Christ's curing of the man, notwithstanding the offence which he foresaw the Pharisees would take at it, Matthew 12:13. Though they could not answer Christ's arguments, they were resolved to persist in their prejudice and enmity; but Christ went on with his work notwithstanding. Note, Duty is not to be left undone, nor opportunities of doing good neglected, for fear of giving offence. Now the manner of the cure is observable; he said to the man, “Stretch forth thy hand, exert thyself as well as thou canst;” and he did so, and it was restored whole. This, as other cures Christ wrought, had a spiritual significancy. (1.) By nature our hands are withered, we are utterly unable of ourselves to doing any thing that is good. (2.) It is Christ only, by the power of his grace, that cures us; he heals the withered hand by putting life into the dead soul, works in us both to will and to do. (3.) In order to our cure, he commands us to stretch forth our hands, to improve our natural powers, and do as well as we can; to stretch them out in prayer to God, to stretch them out to lay hold on Christ by faith, to stretch them out in holy endeavours. Now this man could not stretch forth his withered hand of himself, any more than the impotent man could arise and carry his bed, or Lazarus come forth out of his grave; yet Christ bid him do it. God's commands to us to do the duty which of ourselves we are not able to do are no more absurd or unjust, than this command to the man with the withered hand, to stretch it forth; for with the command, there is a promise of grace which is given by the word. Turn ye at my reproof, and I will pour out my Spirit, Proverbs 1:23. Those who perish are as inexcusable as this man would have been, if he had not attempted to stretch forth his hand, and so had not been healed. But those who are saved have no more to boast of than this man had of contributing to his own cure, by stretching forth his hand, but are as much indebted to the power and grace of Christ as he was.

John Wesley's Explanatory Notes

Matthew 12:1

His disciples plucked the ears of corn, and ate — Just what sufficed for present necessity: dried corn was a common food among the Jews. Mark 2:23; Luke 6:1.

Geneva Bible Translation Notes

Matthew 12:1

At (1) that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

(1) Of the true sanctifying of the sabbath, and the breaking of it.

Cross-Reference Topical ResearchStrong's Concordance

Mark 2:23-28 And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn. ... Therefore the Son of man is Lord also of the sabbath.
Luke 6:1-5 And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing [them] in [their] hands. ... And he said unto them, That the Son of man is Lord also of the sabbath.

to pluck:

Deuteronomy 23:25 When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.
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Chain-Reference Bible SearchCross References with Concordance

Dt 23:25. Mk 2:23. Lk 6:1.

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