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Matthew 12:1-8. The account contained in these verses is also recorded in Mark 2:23-28, and Luke 6:1-5.

At that time - Luke Luk 6:1 fixes the time more particularly. He says that it was "the second Sabbath after the first." To understand this, it is proper to remark that the "Passover" was observed during the month "Abib," or Nisan, answering to the latter part of March and the first of April. The feast was held seven days, commencing on the fourteenth day of the month Exodus 12:1-28; Exodus 23:15, on the "second" day of the paschal week. The law required that a sheaf of "barley" should be offered up as the first-fruits of the harvest, Leviticus 23:10-11. From this day was reckoned seven weeks to the feast of "Pentecost" Leviticus 23:15-16, called also the feast of weeks Deuteronomy 16:10, and the feast of the harvest, Exodus 23:16. This second day in the feast of the Passover, or of unleavened bread, was the beginning, therefore, from which they reckoned toward the Pentecost. The Sabbath in the week following would be the "second Sabbath" after this first one in the reckoning, and this was doubtless the time mentioned when Christ went through the fields. It should be further mentioned, that in Judea the barley harvest commences about the beginning of May, and both that and the wheat harvest are over by the twentieth. Barley is in full ear in the beginning of April. There is no improbability, therefore, in this narrative on account of the season of the year. This feast was always held at Jerusalem.

Through the corn - Through the "barley," or "wheat." The word "corn," as used in our translation of the Bible, has no reference to "maize," or "Indian corn," as it has with us. Indian corn was unknown until the discovery of America, and it is scarcely probable that the translators knew anything about it. The word "corn" was applied, as it is still in England, to wheat, rye, oats, and barley. This explains the circumstance that they "rubbed it in their hands" Luke 6:1 to separate the grain from the chaff.

Upon the Sabbath day - The Pharisees, doubtless desirous of finding fault with Christ, said that in plucking the grain on the "Sabbath day" they had violated the commandment. Moses had commanded the Hebrews to abstain from all servile work on the Sabbath, Exodus 20:10; Exodus 35:2-3; Numbers 15:32-36. On any other day this would have been clearly lawful, for it was permitted, Deuteronomy 23:25.

But he said unto them ... - To vindicate his disciples, he referred them to a similar case, recorded in the Old Testament, and therefore one with which they ought to have been acquainted. This was the case of David. The law commanded that twelve loaves of bread should be laid on the table in the holy place in the tabernacle, to remain a week, and then to be eaten by the "priests only." Their place was then supplied by fresh "bread." This was called the "showbread," Leviticus 24:5-9. David, fleeing before Saul, weary and hungry, had come to Ahimelech the priest; had found only this bread; had asked it of him, and had eaten it contrary to the "letter" of the law, 1 Samuel 21:1-7. David, among the Jews, had high authority. This act had passed uncondemned. It proved that in "cases of necessity the laws did not bind a man" - a principle which all laws admit. So the "necessity" of the disciples justified them in doing on the Sabbath what would have been otherwise unlawful.

How he entered into the house of God - That is, the "tabernacle," the temple not being then built.

Have ye not read in the law? - In the law, or in the books of Moses.

Profane the Sabbath - He referred them to the conduct of the priests also. On the Sabbath days they were engaged, as well as on other days, in killing beasts for sacrifice, Numbers 28:9-10. Two lambs were killed on the Sabbath, in addition to the daily sacrifice. The priests must be engaged in killing them, and making fires to burn them in sacrifice, whereas to kindle a fire was expressly forbidden the Jews on the Sabbath, Exodus 35:3. They did that which, for other persons to do, would have been "profaning" the Sabbath. Yet they were blameless. They did what was necessary and commanded. This was done in the very temple, too, the place of holiness, where the law should be most strictly observed.

One greater than the temple - Here the Saviour refers to himself, and to his own dignity and power. "I have power over the laws; I can grant to my disciples a dispensation from those laws. An act which I command or permit them to do is therefore right." This proves that he was divine. None but God can authorize people to do a thing contrary to the divine laws. He refers them again Matthew 12:7 to a passage he had before quoted (See the notes at Matthew 9:13), showing that God preferred acts of righteousness, rather than a precise observance of a ceremonial law.

Mark adds Mark 2:27 "the Sabbath was made for man, and not man for the Sabbath." That is, the Sabbath was intended for the welfare of man; it was designed to promote his happiness, and not to produce misery by harsh, unfeeling requirements. It is not to be so interpreted as to produce suffering by making the necessary supply of wants unlawful. Man was not made for the Sabbath. Man was created first, and then the Sabbath was appointed for his happiness, Genesis 2:1-3. His necessities, his real comforts and needs, are not to be made to bend to that which was made "for him." The laws are to be interpreted favorably to his real wants and comforts. This authorizes works only of real necessity, not of imaginary wants, or amusements, or common business and worldly employments.