Mark 2:23Meaning & Commentary from the Church Fathers

The Song of Songs conveys that a garden holds greater value than a mere fertile field: my sister, my bride, a garden locked away, a spring sealed (Song of Songs 4:12). This imagery represents the pure and innocent state of the soul, untouched by the dread of punishment, the allure of earthly delights, or any bond to life that could sway it from faith. The Evangelist Luke uniquely affirms that it is solely through the Lord’s power that a person can be restored, especially highlighting Christ's words to the criminal: Truly, I say to you, today you will be with Me in Paradise (Luke 23:43).

In response to the criticism of His disciples and the healing act, the Lord pointed out to the Pharisees—who meticulously watched His every move—instances where righteous individuals had transgressed certain laws under dire circumstances. For example, David, fleeing from Saul, sought the showbread from Abiathar and consumed it with his comrades (1 Sam. 21:1). He further highlighted how the Pharisees themselves broke the Sabbath by rescuing an animal that had fallen into a pit. Moreover, the priests in the temple, while adhering to the command to rest, could not avoid performing sacrifices, which was even more significant on ordinary days. Yet, the Lord emphasized the superiority of His mission over the temple itself. Thus, by following His greater purpose, the disciples did not infringe upon the temple, which symbolizes the transient dwelling of the Almighty and His temporary laws.

Furthermore, the Lord reminded them of the prophetic words of God: "I desire mercy, not sacrifice," indicating that compassion for the man with the withered hand surpassed mere adherence to the law of rest. It is essential to remember that the Sabbath was created for humanity, not humanity for the Sabbath. Just as with any time, the Sabbath is an opportunity for doing good rather than evil, and neglecting acts of kindness that benefit others is also a transgression. Ultimately, the Lord reiterated what He had previously mentioned in Jerusalem: the Son of Man is indeed the Lord of the Sabbath.

This celebration coincided with the time of wheat harvest; in accordance with Mosaic Law, on the day following the Feast of Passover, the first sheaf of the harvest was to be presented to the priest. Until that day, the eating of new bread and grain—both fresh and dried—was prohibited (Lev. 23:5-6, 10-11, 14). Therefore, if Jesus was indeed outside Jerusalem on the first Saturday after the second day of Passover, it suggests that His stay in the city was notably brief.

Their vigilant adversaries promptly rejoiced at this apparent breach of the Sabbath. The interpretations of the learned rabbis deemed that plucking grain equated to reaping, and rubbing the grains was akin to threshing, both acts deemed worthy of severe punishment. In such a framework, merely breaking the Sabbath was seen as a grievous sin. Historical accounts recount instances where devout Jews chose starvation over Sabbath violations. One such individual, a Jewish helmsman, resolutely refused to steer a ship during a fierce storm after sunset had signaled the Sabbath, notwithstanding threats to his life. Yet, these audacious Galileans and their Master seemed willing to endure even a brief period of hunger, openly disregarding the sanctity of the Sabbath. Seizing the moment, the Pharisees approached the Saviour, mockingly pointing at the disciples, proclaiming with disdain, “Look at what they are doing,” as they scornfully gestured towards the apostles, criticizing their actions on the Sabbath.

It is more fitting to suggest that Mark chose to refer to Abiathar instead of his father because the son was more renowned and cherished among the Jewish people than his father, indicating that there was no actual chronological error. The son of the high priest was the legitimate successor and aided his father in fulfilling his priestly responsibilities in any possible manner. Thus, it is understandable that he would be recognized by the title of high priest among the people, even while his father was living, a title he was destined to receive later. Additionally, Abiathar defected from the service of Saul, who sought to harm David, and became an ally of David, bringing with him the ephod, an essential item of the high priest's garments. Abiathar served as high priest during King David's reign, making it entirely reasonable that in narratives about this king, it is Abiathar, not Abimelech, who is associated with the high priesthood. Nonetheless, it remains an undeniable historical fact that the events described occurred during the time of Abiathar, who later served as high priest under King David.

However, the Pharisees viewed the disciples' actions, compelled by necessity, as a transgression of the Sabbath rest and approached Jesus with accusations: ‘Your disciples are doing what is not lawful to do on the Sabbath.’ They also questioned the disciples directly, saying, ‘Why are you doing what is not lawful to do on the Sabbath?’ The Mosaic law prohibited all but essential activities on the Sabbath so that the Israelites could devote the seventh day wholly to the Lord (Ex. 20:10; 31:13-17; 34:21; 35:2; Num. 15:32-36; Deut. 5:14). Over time, the traditions of the elders and the intricate interpretations from the rabbis further intensified the restrictions concerning the Sabbath, to the degree that even acts of kindness (Matt. 12:10; Mk. 3:2; Lk. 6:7, 13, 14; Jn. 9:14, 16) were viewed as infringements upon the Sabbath's sanctity. From the perspective of the Pharisees, the serious accusation extended not only to the disciples but also to the Master Himself, who permitted such actions on the Sabbath.