03_Wilson_201_221_201_221 10/07/15 12:41 Pagina 201 Matthew, Philo, and Mercy for Animals (Matt 12,9-14) The treatment of issues relating to Sabbath observance in the Gospel of Matthew is concentrated in two closely related pericopae, Matt 12,1-8 and 12,9-14 1. Both stories not only concern the Sabbath but also occur on the Sabbath, the first outdoors, the second indoors. Formally, each pericope bears the hallmarks of a controversy story, the latter also incorporating elements of a healing story. In fact, as Borish Repschinski has shown, Matthean redaction has the effect of magnifying the character of both pericopae as controversy stories, thereby further binding them together, with the addition of kai. metaba.j evkei/qen in 12,9 making the connection between the two even more apparent 2. In both stories Jesus interacts with the Pharisees (12,2.14), responding to their antagonistic remarks (12,2.10) with rhetorical questions (12,3.5.11) 3, the debate between them revolving around what is “lawful” to do on the Sabbath (12,2.10.12) 4. For his part, in both cases Jesus constructs arguments based on analogy (12,3-5.11) and draws comparisons between the lesser and the greater (12,6.12a). As interpreters often note, the two stories are also linked by the concept of mercy (e;leoj): in the first story it informs Jesus’ words (12,7); in the second it informs his actions (12,13) 5. Put dif- ferently, the conclusion that Jesus draws in 12,12 (i.e., that it is law- ful to do good on the Sabbath) “illustrates” the quotation of Hos 6,6 that he cites in 12,7 (“I desire mercy and not sacrifice”) 6. 1 For an overview, see A.J. MAYER-HAAS, “Geschenk aus Gottes Schatz- kammer” (bSchab 10b). Jesus und der Sabbat im Spiegel der neutestament- lichen Schriften (NTAbh 43; Münster 2003) 411-493. 2 B. REPSCHINSKI, The Controversy Stories in the Gospel of Matthew (FRLANT 189; Göttingen 2000) 94-116. 3 The speaking role assigned to the Pharisees in the latter story is redactional, a change that not only expands their verbal interaction with Jesus but also re- inforces the parallelism with the first story. 4 The use of e;xestin in 12,10 is redactional, as is the rhetorical question in 12,11. 5 Cf. H. FRANKEMÖLLE, Matthäus Kommentar (Düsseldorf 1997) II, 130; U. LUZ, Matthew. A Commentary (Hermeneia; Minneapolis, MN 2005) II, 188; D.L. RIBEIRO, La double controverse sur le shabbat selon Matthieu 12 (Lille 2010) 237-251. 6 W.D. DAVIES – D.C. ALLISON, The Gospel According to Saint Matthew (ICC; London 1991) II, 320. BIBLICA 96.2 (2015) 201-221