Walter T. Wilson, «Matthew, Philo, and Mercy for Animals (Matt 12,9-14)», Vol. 96 (2015) 201-221
After comparing Matt 12,11-12 with its synoptic parallels (Mark 3,4; Luke 13,15-16; 14,5) and with texts that discuss the treatment of animals on the Sabbath (e.g., CD 11.13-14), the passage is compared with Philonic texts (Spec. 2.89; 4.218; Virt. 81, 133, 139-140, 160; cf. Plutarch, Cato 5.5; Esu carn. 996A; Iamblichus, Vit. Pythag. 30.186; Porphyry, Abst. 3.26.6) in which the Alexandrian discerns a principle informing a law that refers to the treatment of animals, and then suggests that the principle applies by analogy to the treatment of people, illuminating the principle with reference to mercy and similar concepts.
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215 MATTHEW, PHILO, AND MERCY FOR ANIMALS (MATT 12,9-14) 215
his survey of the law in De humanitate and related texts Philo was
drawing not only upon specific concepts (e.g., filanqrwpi,a) but
also upon specific forms of argumentation (and the assumptions in-
forming them) familiar from Greco-Roman moral thought, all in
an effort to assert for the law a place of respect within its cultural
and intellectual environment.
III. Learning the Law, Mercy for the Other
As we have seen, in 12,1-14 Matthean redaction has the effect
of (1) binding the two controversy stories about Sabbath obser-
vance more closely together, and (2) introducing the theme of
mercy (e;leoj) and the use of arguments a minori ad maius into
Jesus’ side of the debate. In addition, it is also important to recog-
nize how the evangelist has created a new literary context for these
stories, especially by prefacing them with Jesus’ invitation to dis-
cipleship in 11,28-30, material which is unparalleled in either Mark
or Luke. Insofar as the terms avnapau,ein (11,28) and avna,pausij
(11,29) were often used to give expression to Sabbath rest, the pas-
sage is connected thematically with what follows 51. The use of the
phrase evn evkei,nw| tw|/ kairw/| in both 11,25 (cf. Luke 10,21) and
12,1 (cf. Mark 2,23) further reinforces the connection. Moreover,
given the references in 11,29-30 to his “yoke” (a common symbol
for Torah obedience) 52, what one would “learn from me” (ma,qete avp v
evmou/) in 11,29 presumably includes Jesus’ instruction on the Law.
The debates about Sabbath observance in 12,1-14, then, can be
taken as examples of what (and how) the disciples are invited to
learn from Jesus in 11,29 53.
As Celia Deutsch observes, 11,28-30 also prepares the way for
12,1-14 insofar as the former’s contrastive structure accords with
51
FRANKEMÖLLE, Matthäus, II, 130; J. LAANSMA, “I Will Give You Rest”.
The Rest Motif in the New Testament with Special Reference to Mt 11 and
Heb 3-4 (WUNT II/98; Tübingen 1997) 89-91, 246.
52
Jer 5,5; Acts 15,10; Gal 5,1; m. Ber. 2.2; m. Abot 3.5; 2 En. 34.1; 2
Bar. 41.3
53
MAYER-HAAS, Geschenk, 437-439; DAVIES – ALLISON, Saint Matthew,
II, 289; LAANSMA, Rest, 210.