6:1–2 The Sabbath was central for the Jews in Jesus’ day, which is hardly surprising since it was the sign of the covenant between Israel and the Lord (Ex. 31:12–17) and was observed weekly. The OT forbids work on the Sabbath day (Ex. 20:8–11; Deut. 5:12–15), such as gathering manna (Ex. 16:22–30), plowing and harvesting (Ex. 34:21), lighting a fire (Ex. 35:3), gathering wood (Num. 15:32), and buying and selling merchandise (Neh. 10:31; 13:16–22; Jer. 17:21–27). Perhaps military campaigns functioned as exceptions (Josh. 6:15; 1 Kings 20:29, 2 Kings 3:9; cf. 1 Macc. 2:32–41). Cult-related activities were regularly permitted on the Sabbath: dedication feasts (1 Kings 8:65; 2 Chron. 7:8), changing of temple guards (2 Kings 11:5–9), putting out showbread (Lev. 24:8; 1 Chron. 9:32), offering sacrifices (Num. 28:9–10; 1 Chron. 23:31; 2 Chron. 8:13–14; Ezek. 45:17; 46:12; Neh. 10:33), the duties of priests and Levites (2 Kings 11:5–9; 2 Chron. 23:4, 8), opening the east gate (Ezek. 46:1–3), and circumcision (John 7:22–23). The Jews of Jesus’ day and thereafter continued to discuss which kinds of work violated the Sabbath. The Jews had very strict rules about working on the Sabbath. In the Mishnah, thirty-nine different activities are classified as work and are prohibited on the Sabbath.

As Jesus and his disciples walk through grain fields on a Sabbath, his disciples eat some of the grain by plucking it and then rubbing it in their hands. Jesus is held responsible by the Pharisees for the actions of his disciples, and thus the Pharisees ask why the law is being violated. Presumably Jesus could have appealed to Deuteronomy 23:25, which states that one may, when in fields of “standing grain,” “pluck the ears with your hand, but you shall not put a sickle to your neighbor’s standing grain.” Apparently the Pharisees still define such an activity as work, though their judgment is debatable. But Jesus, as we shall see, does not focus on casuistic law. Charging someone with working was not minor, since death was the penalty for those who worked on the Sabbath (Num. 15:32–36). The Pharisees are concerned that such violations would bring God’s wrath upon Israel, and thus they view Jesus as being far too casual with what God has commanded.

6:3–4 Jesus appeals to an event in the life of David, when he was fleeing from Saul in 1 Samuel 21:1–6. David and his men were hungry, and there was no food at hand; when he visited the high priest Ahimelech, he asked for some food. Ahimelech said that the only food available was the “bread of the Presence,” the bread set out for a memorial before the Lord every Sabbath (Lev. 24:5–8). The leftover bread was reserved for the priests and was off-limits for David and his men (Lev. 24:9). Still, Ahimelech gave the bread to David and his men since they were in need. The Pharisees were guilty of sticking to the letter of the law rather than the spirit of the law, and if they had read the OT rightly, they would have been more merciful.

6:5 Still, the main emphasis in the account is not the need to show mercy. What stands out is Jesus’ sovereign authority. Jesus again identifies himself as the Son of Man of Daniel 7:13–14, and in Daniel 7 the son of man receives the kingdom. Here Jesus declares that as the Son of Man he is “lord of the Sabbath.” He is the King; he is the new David. All of the law pointed toward him. If David as king can contravene Sabbath law, then Jesus has the same authority. The Sabbath is subservient to him; he is not subservient to the Sabbath. The Pharisees were obsessed with a specific rule and failed to see that in their presence was their King, their Messiah, and their Deliverer. All of the OT must be interpreted in reference to him.