Teks -- Luke 6:1-10 (NET)

Lord of the Sabbath

6:1 Jesus was going through the grain fields on a Sabbath, and his disciples picked some heads of wheat, rubbed them in their hands, and ate them. 6:2 But some of the Pharisees said, “Why are you doing what is against the law on the Sabbath?” 6:3 Jesus answered them, “Haven’t you read what David did when he and his companions were hungry– 6:4 how he entered the house of God, took and ate the sacred bread, which is not lawful for any to eat but the priests alone, and gave it to his companions?” 6:5 Then he said to them, “The Son of Man is lord of the Sabbath.”

Healing a Withered Hand

6:6 On another Sabbath, Jesus entered the synagogue and was teaching. Now a man was there whose right hand was withered. 6:7 The experts in the law and the Pharisees watched Jesus closely to see if he would heal on the Sabbath, so that they could find a reason to accuse him. 6:8 But he knew their thoughts, and said to the man who had the withered hand, “Get up and stand here.” So he rose and stood there. 6:9 Then Jesus said to them, “I ask you, is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After looking around at them all, he said to the man, “Stretch out your hand.” The man did so, and his hand was restored.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Luk 6:1 - On a sabbath

On a sabbath ( en sabbatōi ).

This is the second sabbath on which Jesus is noted by Luke. The first was Luk 4:31-41. There was another in John 5:1-47. There is Western and Syrian (Byzantine) evidence for a very curious reading here which calls this sabbath "secondfirst"(deuteroprōtōi ). It is undoubtedly spurious, though Westcott and Hort print it in the margin. A possible explanation is that a scribe wrote "first"(prōtōi ) on the margin because of the sabbath miracle in Luk 6:6-11. Then another scribe recalled Luk 4:31 where a sabbath is mentioned and wrote "second"(deuterōi ) also on the margin. Finally a third scribe combined the two in the word deuteroprōtōi that is not found elsewhere. If it were genuine, we should not know what it means.

Robertson: Luk 6:1 - Plucked

Plucked ( etillon ).

Imperfect active. They were plucking as they went on through (diaporeuesthai ). Whether wheat or barley, we do not know, not our "corn"(maize).

Robertson: Luk 6:1 - Did eat

Did eat ( ēsthion ).

Imperfect again. See Mat 12:1. and notes on Mar 2:23. for the separate acts in supposed violence of the sabbath laws.

Robertson: Luk 6:1 - Rubbing them in their hands

Rubbing them in their hands ( psōchontes tais chersin ).

Only in Luke and only here in the N.T. This was one of the chief offences. "According to Rabbinical notions, it was reaping, threshing, winnowing, and preparing food all at once"(Plummer). These Pharisees were straining out gnats and swallowing camels! This verb psōchō is a late one for psaō , to rub.

Robertson: Luk 6:3 - Not even this

Not even this ( oude touto ).

This small point only in Luke.

Robertson: Luk 6:3 - What

What ( ho ).

Literally, which. Mar 2:25; Mat 12:3 have ti (what).

Robertson: Luk 6:4 - Did take

Did take ( labōn ).

Second aorist active participle of lambanō . Not in Mark and Matthew. See notes on Mat 12:1-8 and notes on Mar 2:23-28 for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of Hos 6:6, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers Luk 6:5 to after Luk 6:10 and puts here the following: "On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law."

Robertson: Luk 6:6 - On another sabbath

On another sabbath ( en heterōi sabbatōi ).

This was a second (heteron , as it often means), but not necessarily the next, sabbath. This incident is given by all three synoptics (Mar 3:1-6; Mat 12:9-14; Luk 6:6-11). See Matt. and Mark for details. Only Luke notes that it was on a sabbath. Was this because Luke as a physician had to meet this problem in his own practise?

Robertson: Luk 6:6 - Right hand

Right hand ( hē dexia ).

This alone in Luke, the physician’ s eye for particulars.

Robertson: Luk 6:7 - The scribes and the Pharisees

The scribes and the Pharisees ( hoi grammateis kai hoi Pharisaioi ).

Only Luke here though Pharisees named in Mat 12:14 and Pharisees and Herodians in Mar 3:6.

Robertson: Luk 6:7 - Watched him

Watched him ( paretērounto auton ).

Imperfect middle, were watching for themselves on the side (para ). Mar 3:2 has the imperfect active paretēroun . Common verb, but the proposition para gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here.

Robertson: Luk 6:7 - Would heal

Would heal ( therapeusei ).

But the present active indicative (therapeuei ) may be the correct text here. So Westcott and Hort.

Robertson: Luk 6:7 - That they might find out how to accuse him

That they might find out how to accuse him ( hina heurōsin katēgorein autou ).

Second aorist active subjunctive of heuriskō and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus.

Robertson: Luk 6:8 - But he knew their thoughts

But he knew their thoughts ( autos de ēidei tous dialogismous autōn ).

In Luke alone. Imperfect in sense, second past perfect in form ēidei from oida . Jesus, in contrast to these spies (Plummer), read their intellectual processes like an open book.

Robertson: Luk 6:8 - His hand withered

His hand withered ( xēran tēn cheira ).

Predicate position of the adjective. So in Mar 3:3.

Robertson: Luk 6:8 - Stand forth

Stand forth ( stēthi ).

Luke alone has this verb, second aorist active imperative. Mar 3:3 has Arise into the midst (egeire eis to meson ). Luke has Arise and step forth into the midst (egeire kai stēthi eis to meson ). Christ worked right out in the open where all could see. It was a moment of excitement when the man stepped forth (estē ) there before them all.

Robertson: Luk 6:9 - I ask you

I ask you ( eperōtō humās ).

They had questions in their hearts about Jesus. He now asks in addition (ep' ) an open question that brings the whole issue into the open.

Robertson: Luk 6:9 - A life

A life ( psuchēn ).

So the Revised Version. The rabbis had a rule: Periculum vitae pellit sabbatum . But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick.

Robertson: Luk 6:9 - Or to destroy it

Or to destroy it ( ē apolesai ).

On this very day these Pharisees were plotting to destroy Jesus (Luk 6:7).

Robertson: Luk 6:10 - He looked round about on them all

He looked round about on them all ( periblepsamenos ).

First aorist middle participle as in Mar 3:5, the middle voice giving a personal touch to it all. Mark adds "with anger"which Luke here does not put in.

Robertson: Luk 6:10 - All three Gospels have the identical command: Stretch forth thy hand (exteinon tēn cheira sou ). First aorist active imperative. @@Stretch out

All three Gospels have the identical command: Stretch forth thy hand (exteinon tēn cheira sou ). First aorist active imperative. @@Stretch out

, clean out, full length. All three Gospels also have the first aorist passive indicative apekatestathē with the double augment of the double compound verb apokathistēmi . As in Greek writers, so here the double compound means complete restoration to the former state.

Vincent: Luk 6:1 - The second after the first

The second after the first ( δευτεροπρώτῳ )

Only here in New Testament. Many high authorities omit it, and its exact meaning cannot be determined. Rev. omits.

Vincent: Luk 6:1 - Went through

Went through ( διαπορεύεσθαι )

Rev., was going. Compare παραπορεύεσθαι , went along beside - Mar 2:23.

Vincent: Luk 6:1 - Cornfields

Cornfields

See on Mat 12:1.

Vincent: Luk 6:1 - Plucked

Plucked ( ἔτιλλον )

Imperfect; were plucking, as they walked. In classical Greek the word is used mostly of pulling out hair or feathers. See on Mar 2:23.

Vincent: Luk 6:1 - Did eat

Did eat ( ἤσθιον )

Imperfect, were eating.

Vincent: Luk 6:1 - Rubbing

Rubbing ( ψώχοντες )

The verb means to rub small.

Vincent: Luk 6:2 - Not lawful

Not lawful

See on Mat 12:2.

Vincent: Luk 6:3 - Have ye not read ?

Have ye not read ( οὐδὲ ἀνέγνωτε )?

The A. V. misses the force of οὐδὲ : " have ye not so much as read?" Rev., " have ye not read even this?"

Vincent: Luk 6:4 - Did take

Did take

Peculiar to Luke.

Vincent: Luk 6:4 - The shew-bread

The shew-bread

See on Mar 2:26.

Vincent: Luk 6:5 - Lord of the Sabbath

Lord of the Sabbath

See on Mat 12:6.

Vincent: Luk 6:6 - His right hand

His right hand ( ἡ χεὶρ αὐτοῦ ἡ δεξιὰ )

A very precise mode of statement. Lit., his hand the right one. Luke only specifies which hand was withered. This accuracy is professional. Ancient medical writers always state whether the right or the left member is affected.

Vincent: Luk 6:6 - Withered

Withered

See on Mar 3:1.

Vincent: Luk 6:7 - They watched

They watched ( παρετηροῦντο )

Imperfect. They kept watching. See on Mar 3:2.

Vincent: Luk 6:7 - He would heal

He would heal ( θεραπεύσει )

So Rev. Some authorities, however, read θεραπεύει , " whether he is healing. " This may mean either " whether it is his habit to heal," which is far-fetched, or " whether he is actually healing. "

Vincent: Luk 6:7 - Find

Find

Peculiar to Luke, and emphasizing the eagerness of the Pharisees to discover a ground of accusation.

Vincent: Luk 6:8 - He knew

He knew ( ἤδει )

Imperfect. He was all along aware.

Vincent: Luk 6:8 - Thoughts

Thoughts ( διαλογισμοὺς )

See on Jam 2:4; and Mat 15:19.

Vincent: Luk 6:9 - I will ask

I will ask ( ἐπερωτήσω )

Peculiar to Luke's narrative. The best texts read ἐπερωτῶ , the present tense, I ask . So Rev.

Vincent: Luk 6:9 - Life

Life ( ψυχὴν )

Better as Rev., a life. Though the question is a general one, it carries a hint of an individual life thrown into it by the special case at hand. See on Mar 12:30. Wyc., to make a soul safe.

Vincent: Luk 6:10 - Thy hand

Thy hand

The arm was not withered.

Wesley: Luk 6:1 - The first Sabbath

So the Jews reckoned their Sabbaths, from the passover to pentecost; the first, second, third, and so on, till the seventh Sabbath (after the second day.) This immediately preceded pentecost, which was the fiftieth day after the second day of unleavened bread. Mat 12:1; Mar 2:23.

Wesley: Luk 6:2 - Why do ye

St. Matthew and Mark represent the Pharisees as proposing the question to our Lord himself. It was afterward, probably, they proposed it to his disciples.

Wesley: Luk 6:4

1Sa 21:6.

Wesley: Luk 6:6

Mat 12:9; Mar 3:1.

Wesley: Luk 6:9 - To save life or to kill

He just then probably saw the design to kill him rising in their hearts.

JFB: Luk 6:1 - second sabbath after the first

An obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.

JFB: Luk 6:5 - Lord also

Rather "even" (as in Mat 12:8).

JFB: Luk 6:5 - of the sabbath

As naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mar 2:28.)

JFB: Luk 6:7 - watched whether, &c.

In Matthew (Mat 12:9) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (Luk 6:9), just as if they had spoken it out.

JFB: Luk 6:9 - good, or . . . evil, save . . . or destroy

By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mar 3:4.)

Clarke: Luk 6:1 - On the second Sabbath after the first

On the second Sabbath after the first - Εν σαββατῳ δευτεροπρωτῳ, In the first Sabbath after the second. What does this mean? In answering this question, commentators are greatly divided. Dr. Whitby speaks thus: "After the first day of the passover, (which was a Sabbath, Exo 12:16), ye shall count unto you seven Sabbaths complete, Lev 23:15, reckoning that day for the first of the first week, which was therefore called δευτεροπρωτον, the first Sabbath from the second day of unleavened bread; (the 16th of the month); the second was called δευτεροδευτερον, the second Sabbath from that day; and the third, δευτεροτριτον, the third Sabbath from the second day; and so on, till they came to the seventh Sabbath from that day, i.e. to the 49th day, which was the day of pentecost. The mention of the seven Sabbaths, to be numbered with relation to this second day, answers all that Grotius objects against this exposition."Whitby’ s Notes

By this Sabbath seems meant that which immediately followed the two great feasts, the first and last day of the passover, and was therefore the second after the proper passover day. The words in the Greek seem to signify, the second first Sabbath; and, in the opinion of some, the Jews had three first Sabbaths: viz. the first Sabbath after the passover; that after the feast of pentecost; and that after the feast of tabernacles. According to which opinion, this second first Sabbath must have been the first Sabbath after the pentecost. So we have the first Sunday after Epiphany; the first after Easter; the first after Trinity; and the first in Lent. Bp. Pearce

This was the next day after the passover, the day in which they were forbidden to labor, Lev 23:6, and for this reason was termed Sabbath, Lev 23:15; but here it is marked by the name, second first Sabbath, because, being the day after the passover, it was in this respect the second; and it was also the first, because it was the first day of unleavened bread, Exo 12:15, Exo 12:16. Martin

I think, with many commentators, that this transaction happened on the first Sabbath of the month Nisan; that is, after the second day of the feast of unleavened bread. We may well suppose that our Lord and his disciples were on their way from Jerusalem to Galilee, after having kept the passover. Bp. Newcome

The Vulgar Latin renders δευτεροπρωτον, secundoprimum , which is literal and right. We translate it, the second Sabbath after the first, which is directly wrong; for it should have been the first Sabbath after the second day of the passover. On the 14th of Nisan, the passover was killed; the next day (the 15th) was the first day of the feast of unleavened bread; the day following (the 16th) the wave sheaf was offered, pursuant to the law, on the morrow after the Sabbath: Lev 18:11. The Sabbath, here, is not the seventh day of the week, but the first day of the feast of unleavened bread, let it fall on what day of the week it would. That and the seventh day of that feast were holy convocations, and therefore are here called Sabbaths. The morrow, therefore, after the Sabbath, i.e. after the 16th day of Nisan, was the day in which the wave sheaf was offered; and after that seven Sabbaths were counted, and fifty days completed, and the fiftieth day inclusively was the day of pentecost. Now these Sabbaths, between the passover and pentecost, were called the first, second, etc., Sabbaths after the second day of the feast of unleavened bread. This Sabbath, then, on which the disciples plucked the ears of corn, was the first Sabbath after that second day. Dr. Lightfoot, has demonstrably proved this to be the meaning of this σαββατον δευτεροπρωτον, (Hor. Hebraic. in locum), and from him F. Lamy and Dr. Whitby have so explained it. This Sabbath could not fall before the passover, because, till the second day of that feast, no Jew might eat either bread or parched corn, or green ears, (Lev 23:14). Had the disciples then gathered these ears of corn on any Sabbath before the passover, they would have broken two laws instead of one: and for the breach of these two laws they would infallibly have been accused; whereas now they broke only one, (plucking the ears of standing corn with one’ s hand, being expressly allowed in the law, Deu 23:25), which was that of the Sabbath. They took a liberty which the law gave them upon any other day; and our Lord vindicated them in what they did now, in the manner we see. Nor can this fact be laid after pentecost; because then the harvest was fully in. Within that interval, therefore, this Sabbath happened; and this is a plain determination of the time, according to the Jewish ways of reckoning, founded upon the text of Moses’ s law itself. Dr. Wotton’ s Miscellaneous Discourses, etc., vol. i. p. 269

The word δευτεροπρωτῳ, the second first, is omitted by BL, four others, Syriac, later Arabic, all the Persic, Coptic, Ethiopic, and three of the Itala. A note in the margin of the later Syriac says, This is not in all copies. The above MSS. read the verse thus: It came to pass, that he walked through the corn fields on a Sabbath day. I suppose they omitted the above word, because they found it difficult to fix the meaning, which has been too much the case in other instances.

Clarke: Luk 6:2 - Which is not lawful

Which is not lawful - See on Mat 12:2-8 (note).

Clarke: Luk 6:3 - What David did

What David did - See on Mar 2:26, Mar 2:27 (note).

Clarke: Luk 6:4

After this verse, the Codex Bezae and two ancient MSS. quoted by Wechel, have the following extraordinary addition

Τῃ αυτῃ ἡμερᾳ θεασαμενος τινα εργαζομενον τῳ σαββατῳ, ειπεν αυτῳ, Ανθρωπε, ει μεν οιδας τι ποιεις μακαριος ει; ει δε μη οιδας επικαταρατος, και παραβατης ειτου νομου .

On the same day, seeing one working on the Sabbath, he said unto him, Man, if indeed thou knowest what thou dost, blessed art thou; but if thou knowest not, thou art cursed, and art a transgressor of the law

Whence this strange addition proceeded, it is hard to tell. The meaning seems to be this: If thou now workest on the Jewish Sabbath, from a conviction that that Sabbath is abolished, and a new one instituted in its place, then happy art thou, for thou hast got Divine instruction in the nature of the Messiah’ s kingdom; but if thou doest this through a contempt for the law of God, then thou art accursed, forasmuch as thou art a transgressor of the law. The Itala version of the Codex Bezae, for παραβατης, transgressor, has this semi-barbaric word, trabaricator .

Clarke: Luk 6:6 - Whose right hand was withered

Whose right hand was withered - See on Mat 12:10 (note), etc. The critic who says that ξηραν χειρα signifies a luxated arm, and that the stretching it out restored the bone to its proper place, without the intervention of a miracle, deserves no serious refutation. See on Luk 6:10 (note).

Clarke: Luk 6:7 - Watched him

Watched him - Παρετηρουν αυτον, They maliciously watched him. This is the import of the word, Luk 14:1; Luk 20:20, and in the parallel place, Mar 3:2. See Raphelius on the last-quoted text, who has proved, by several quotations, that this is the proper meaning of the term

Clarke: Luk 6:7 - An accusation against him

An accusation against him - Instead of κατηγοριαν αυτου, his accusation, several eminent MSS. and versions add κατα, against, which I find our translators have adopted.

Clarke: Luk 6:9 - I will ask you one thing

I will ask you one thing - I will put a question to you. See on Mar 3:4, Mar 3:5 (note).

Clarke: Luk 6:10 - Whole as the other

Whole as the other - Many MSS., both here and in the parallel place, Mar 3:5, omit the word ὑγιης, whole. Griesbach leaves it out of the text. The hand was restored as the other. But had it only been a luxated joint, even allowing, with a German critic, that the bone regained its place by the effort made to stretch out the arm, without the intervention of a miracle, it would have required several weeks to restore the muscles and ligaments to their wonted tone and strength. Why all this learned labor to leave God out of the question?

Calvin: Luk 6:1 - On the second-first Sabbath

Luk 6:1.On the second-first Sabbath It is beyond all question that this Sabbath belonged to some one of the festival-days which the Law enjoined to be observed once every year. Some have thought that there were two festival-days in immediate succession; but as the Jews had arranged their festival-days after the Babylonish captivity so that one day always intervened between them, that opinion is set aside. Others maintain with greater probability, that it was the last day of the solemnity, which was as numerously attended as the first. I am more inclined to favor those who understand by it the second festivity in the year; and this agrees exceedingly well with the name given to it, the second-first Sabbath, because, among the great Sabbaths which were annually observed, it was the second in the order of time. Now the first was the Passover, and it is therefore probable that this was the feast of first-fruits, (Exo 23:15.)

Calvin: Luk 6:8 - But he knew their thoughts

Luk 6:8.But he knew their thoughts If Matthew states the truth, they had openly declared by their language what was in their minds; and therefore Christ replies not to their secret thoughts, but to express words. But both may be true, that they spoke plainly, and yet that Christ discerned their secret thoughts; for they did not openly avow their designs, and Matthew himself tells us that their question was intended to take Christ by surprise; and, consequently, Luke means nothing more than that Christ was aware of their insidious designs, though not expressed in words.

TSK: Luk 6:1 - the second // that // and his

the second : Exo 12:15; Lev 23:7, Lev 23:10,Lev 23:11, Lev 23:15; Deu 16:9

that : Mat 12:1-8; Mar 2:23-28

and his : Deu 23:25

TSK: Luk 6:2 - Why // not

Why : Luk 6:7-9, Luk 5:33; Mat 12:2, Mat 15:2, Mat 23:23, Mat 23:24; Mar 2:24; Joh 5:9-11, Joh 5:16, Joh 9:14-16

not : Exo 22:10, Exo 31:15, Exo 35:2; Num 15:32-35; Isa 58:13

TSK: Luk 6:3 - Have // what

Have : Mat 12:3, Mat 12:5, Mat 19:4, Mat 21:16, Mat 21:42, Mat 22:31; Mar 2:25, Mar 12:10,Mar 12:26

what : 1Sa 21:3-6; Mat 12:3, Mat 12:4; Mar 2:25, Mar 2:26

TSK: Luk 6:4 - which

which : Lev 24:5-9

TSK: Luk 6:5

Mat 11:5-8; Mar 2:27, Mar 9:7; Rev 1:10

TSK: Luk 6:6 - it came // he // there

it came : Mat 12:9-14; Mar 3:1-6

he : Luk 4:16, Luk 4:31, Luk 13:10,Luk 13:13, Luk 13:14, Luk 14:3; Mat 4:23; Joh 9:16

there : 1Ki 13:4; Zec 11:17; Joh 5:3

TSK: Luk 6:7 - watched // that

watched : Luk 13:14, Luk 14:1-6; Psa 37:32, Psa 37:33, Psa 38:12; Isa 29:21; Jer 20:10; Mar 3:2; Joh 5:10-16, Joh 9:16, Joh 9:26-29

that : Luk 11:53, Luk 11:54, Luk 20:20; Mat 26:59, Mat 26:60

TSK: Luk 6:8 - But // Rise

But : Luk 5:22; 1Ch 28:9, 1Ch 29:17; Job 42:2; Psa 44:21; Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23

Rise : Isa 42:4; Joh 9:4; Act 20:24, Act 26:26; Phi 1:28; 1Pe 4:1

TSK: Luk 6:9 - Is it // to save

Is it : Luk 14:3; Mat 12:12, Mat 12:13; Mar 3:4; Joh 7:19-23

to save : Luk 9:56

TSK: Luk 6:10 - Looking // Stretch

Looking : Mar 3:5

Stretch : Exo 4:6, Exo 4:7; 1Ki 13:6; Psa 107:20; Joh 5:8

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Luk 6:1 - the second sabbath after the first

Luk 6:1-5 Christ alleges Scripture in defence of his disciples

plucking the ears of corn on the sabbath day.

Luk 6:6-11 He appeals to reason, and healeth the withered hand

on the sabbath.

Luk 6:12-16 He spendeth the night in prayer, and chooseth the

twelve apostles.

Luk 6:17-19 He healeth divers diseased,

Luk 6:20-26 pronounces blessings and woes,

Luk 6:27-45 teacheth to return good for evil, and other lessons of

moral duty,

Luk 6:46-49 and admonishes to be his disciples in practice, and

not in profession only.

Ver. 1-5. See Poole on "Mat 12:1" , and following verses to Mat 12:8 , and See Poole on "Mar 2:23" , and following verses to Mar 2:28 . There are several guesses what day is here meant, by

the second sabbath after the first The Jews had several sabbaths; besides the seventh day sabbath, which was weekly, all their festival days were called sabbaths. On the fourteenth day of the first month, at evening, began the passover; on the fifteenth day began their feast of unleavened bread, which held seven days, every one of which was called a sabbath; but the first day and the seventh day were to be days of holy convocation, in which no work was to be done that was servile, Lev 23:7 . Then they had their feast of first fruits. Fifty days after that they had their feast of pentecost. Some understand by the second sabbath after the first, the seventh day of the feast of unleavened bread. Others, their second great festival. It is very hard to resolve, and not material for us to know. For the history itself: See Poole on "Mat 12:1" , and following verses to Mat 12:8 .

Poole: Luk 6:6-11

Ver. 6-11. See Poole on "Mat 12:10" , and following verses to Mat 12:13 , See Poole on "Mar 3:1" , and following verses to Mar 3:5 . In both which places we met with the same history, and with some more circumstances. Mark tells us that the subject of their deliberation, what they might do to Jesus, was, how they might destroy him; this the evangelist maketh the effect of their madness, anoiav , and he very properly so calls it. For men to answer arguments and reason with violence, is for them to act like mad men, not like reasonable creatures; yet, to show the degeneracy of human nature, we shall observe there is nothing hath been more ordinary, when men have been conquered by reasoning, and have nothing reasonably to oppose, than to fly to violence, and with swords to cut knots which they cannot untie. Nor can there be a greater evidence of silly and brutish souls, and a baffled cause.

Lightfoot: Luk 6:1 - On the second sabbath after the first

And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.   

[On the second sabbath after the first.] I have spoken to this already in notes upon Matthew_12: let me add a few things in this place.  

It is a controversy amongst the Jewish doctors and the Baithuseans, about the exposition of those words that concern the offering of the sheaf of the first-fruits; On the morrow of the sabbath; Lev 23:10-11.  

Gloss: "The Baithuseans desired that the first day of the Passover should be on the sabbath, that the offering of the sheaf might fall on the first day of the week: and that the feast of Pentecost might also fall on the first day of the week. For they interpreted those words, The priest shall wave the sheaf on the morrow of the sabbath; as if the sense of them were, On the morrow of the sabbath of the creation."  

Against this the Rabbins dispute with one consent, and indeed truly enough, affirming, that by the morrow after the sabbath must be understood the morrow after a sabbatical day; or after the first day of the feast. So the Targumist, Siphra; Solomon, Menahem, etc. So also the Greek version. We may see their arguments in Siphra; and Pesikta; and Menacoth; folio 65. 1. The principal argument is that of Rabban Jochanan disputing with a Baithusean in the place last quoted: "One scripture (saith he) saith, You shall number fifty days" (that is, from the day wherein you offer your sheaf unto Pentecost), Lev 23:16. "Another scripture saith, Ye shall count seven sabbaths, Lev 23:14; Deu 16:9. This, if the first day of the feast happen on the sabbath: that, if the first day of the feast happen in the middle of the week.  

His meaning is this: If the first day of the seven-day's feast of the Passover happen on the sabbath, then the sheaf being offered the next day after, the feast of Pentecost will fall on the next day after the seventh sabbath. But if that first day happen in the middle of the week, then, from the offering of the sheaf the next day, we must not count seven sabbaths but fifty days.  

For instance, suppose we the lamb eaten on the third day of the Jewish week, which with us is Tuesday, Wednesday was the first day of the feast; and on Thursday the sheaf was offered; then on Thursday again, accounting fifty days, is the feast of Pentecost. Here seven sabbaths come between, and four days after the last sabbath, before the Pentecost. Where numbering by sabbaths shortens the space of time; but numbering by fifty days fixes the matter beyond scruple. And at once it concludes these two things: I. That the offering of the sheaf was not restrained to the next day after the sabbath, but to the day after the sabbatical day, viz. the first day of the feast. II. That the day of Pentecost was not restrained to the first day of the week, as the Baithuseans would have it, but might fall on any day of the week.  

What should be the Baithuseans' reason why they so earnestly contended to reduce the day of Pentecost always to the morrow after the sabbath, or the first day of the week, is not easy to comprehend. Perhaps he that disputes the matter with Rabban Jochanan gives some hint of it, when he tells us, "Our master Moses loved Israel, and knowing that the feast of Pentecost should be but for one day; did therefore appoint it on the morrow after the sabbath, that Israel might rejoice two days together."  

Whatever the reason was, it is certain they misunderstood that phrase as to the offering the sheaf the morrow after the sabbath; when it was to be understood of the morrow after a sabbatical day. And so the Greek version, and he shall offer the sheaf before the Lord to be accepted for you, on the morrow after the first day of the feast.  

Let us take an instance of this in the last Passover our Saviour kept.  

The paschal lamb was eaten on the fifth day of the week, our Thursday; the first day of the feast was the sixth day of the week, our Friday, the day on which our Lord was crucified. The day declining towards night (about the time that our Lord was buried), they went out that were deputed by the Sanhedrim to reap the sheaf: and on the morrow, that was their sabbath, whiles our Saviour slept in the grave, they offered that sheaf. That day therefore was the second day, and from thence they counted the weeks to Pentecost. And the sabbaths that came between took their name from that second day. The first sabbath after that was the first sabbath after the second day; and the next sabbath after that was the second sabbath after the second day; and so of the rest.  

"The first day of the Passover is called the sabbath; and they counted after that seven sabbaths that had relation to that." Note that, that had relation or alliance.

Haydock: Luk 6:1 - on the second-first sabbath

As this chapter is almost verbally like to the 5th, 7th, and 12th of St. Matthew, and the 3d of St. Mark, the reader is referred to these for further explanation. ---

on the second-first sabbath. An obscure passage, on which St. Jerome says to Nepotianus,[1] that he consulted his master, St. Gregory of Nazianzus, but in vain. St. John Chrysostom, Hom. xl. in Matt., takes it for a double feast, or a double rest: by which we may either understand a sabbath, and another feast concurring on the same day; or a sabbath and a feast immediately succeeding to each other. Theophylactus says the same; and that then the latter day, on which they were to rest, was called the second-first. Others say that when the Jews kept their solemn paschal feast for seven days, the last day was called the second-first, because it was kept with equal solemnity as the first day had been. See Maldonatus. Later interpreters have found out other expositions, of which the most plausible seems to be, that by the second-first sabbath may be understood the feast of Pentecost (which also happened when corn was ripe in Palestine). To understand this we must take notice, that the Jews had three great and solemn feasts: 1. That of the Pasch, or the great paschal feast, with the seven days of unleavened bread; the 2d. was the great feast of Pentecost; and the 3d. was the feast, called of tabernacles. It is supposed then that the paschal feast was called the first-first sabbath, that Pentecost was called the second-first sabbath, and that of tabernacles the third-first, or great sabbath. (Witham)

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[BIBLIOGRAPHY]

In Sabbato secundo-primo Greek: en sabbato deuteroproto. See St. John Chrysostom, Hom. xl. in Matt. in the Latin edition, in the Greek of Savil Greek: om lth p. 262, tom. ii. Greek: otan e argia e, kai tou sabbatou tou kuriou, kai eteras eortes diadechomenes. See St. Hieron.[St. Jerome,] ad Nepotianum. tom. iv, part 2, p. 262. Ed. Ben.

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Haydock: Luk 6:2

The Scribes and Pharisees boasted much, as do many modern teachers, of their great knowledge of Scriptures, but our Saviour often sheweth their profound ignorance. (Bristow)

Gill: Luk 6:1 - And it came to pass on the second sabbath day after the first // That he went through the corn fields // and his disciples plucked the ears of corn, and did eat, rubbing them in their hands

And it came to pass on the second sabbath day after the first,.... Or "second first sabbath", concerning which interpreters are greatly divided. Some think, that it was either the seventh day of the feast of unleavened bread, or the eighth day of the feast of tabernacles. Others, that it was the sabbath which fell that year on the day of Pentecost; and that as there were three grand festivals among the Jews, the feasts of passover, Pentecost, and tabernacles; so when the sabbath day fell on the feast of the passover, it was called the first prime sabbath, when on the feast of Pentecost, it was called the second prime sabbath, and when on the feast of tabernacles, the third prime sabbath. Others have been of opinion, that as the Jews had two beginnings of their year, the one on civil accounts in Tisri, the other on ecclesiastical accounts in Nisan; so the first sabbath in Tisri was called the first first sabbath, and that in Nisan, which was this, the second first sabbath: but what seems most likely is, that this sabbath was, as it may be rendered, "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the firstfruits was offered, and harvest might be begun; which suits well with ears of corn being ripe at this time, which the disciples rubbed. So the Jews reckoned the seven weeks from thence to Pentecost by sabbaths; the first after the second day they called the second first, or the first after the second day; the second they called the second second; and the third was named the second third; and so on, the second fourth, the second fifth, the second sixth, and second seventh, which brought on Pentecost, when the harvest was ended. So in the Jewish liturgies, there are collects for the first sabbath after the passover, and for the second sabbath after the passover, and so on to the sabbath before Pentecost. The eastern versions, Syriac, Arabic, Persic, and Ethiopic, not knowing what should be meant by it, have only rendered it, "on the sabbath day", as in Mat_. 12:1. See Gill on Mat 12:1.

That he went through the corn fields; that is, Jesus, as the Syriac, Persic, and Ethiopic versions:

and his disciples plucked the ears of corn, and did eat, rubbing them in their hands: after they had plucked them they rubbed them in their hands to get clean off the husk or beard, that were on them, and then ate the grains. And as plucking of the ears of corn was forbidden on a sabbath day; see Gill on Mat 12:2, so was rubbing them; though if they were rubbed before, the chaff might be blown off from them in the hand, and eat on the sabbath day: the rule is this ^l;

"he that rubs ears of corn on the evening of the sabbath, (i.e. on the sixth day,) may blow them from hand to hand on the morrow, and eat''

But the disciples both plucked them, and rubbed them, and blew away the chaff from them on the sabbath day, and therefore were complained of by the Pharisees.

Gill: Luk 6:2 - And certain of the Pharisees said unto them // why do ye that which is not lawful on the sabbath day?

And certain of the Pharisees said unto them,.... Unto the disciples. The Evangelists Matthew and Mark say, that they said this to Jesus: no doubt but they said it to both, first to one, and then to the other; probably last of all to Christ, who returned an answer to it:

why do ye that which is not lawful on the sabbath day? as to pluck ears of corn, and rub them, and eat them; See Gill on Mat 12:2

Gill: Luk 6:3-4 - And Jesus answering them, said

And Jesus answering them, said,.... For they brought the charge against the disciples to him, being desirous to know what he would say, and that they might have something to accuse him of; and who, at once, took up the cause of his disciples, and vindicated them, by observing what David did, when he, and his men were an hungry; how that he went into the tabernacle, and took the showbread, and ate of it, and gave it to his men, who also ate of it; which, according to the law, was only allowed to priests; and by taking notice of another instance, which this evangelist does not relate; namely, how on the sabbath days the priests, by doing various servile works, profaned the sabbath day, and yet were not charged with any blame; See Gill on Mat 12:3. See Gill on Mat 12:4. See Gill on Mat 12:5.

Gill: Luk 6:5 - And he said unto them // that the son of man is Lord also of the sabbath

And he said unto them,.... He adds this at the close of the instances he gave, at the end of his vindication of his disciples, and discourse with the Pharisees, as a full answer to their cavils;

that the son of man is Lord also of the sabbath; and may do what he will, and suffer his disciples to do whatever he pleases on that day; See Gill on Mat 12:8.

Gill: Luk 6:6 - And it came to pass also on another sabbath // that he entered into the synagogue // and taught // and there was a man whose right hand was withered

And it came to pass also on another sabbath,.... Whether the following sabbath, or some time after, is not certain,

that he entered into the synagogue. The Arabic version reads, "into their synagogue", as in Mat 12:9 the synagogue of the Jews; in what place, whether at Capernaum, or some other city of Galilee, is not so clear:

and taught; explained the Scriptures to the people, and instructed them in the doctrines of the Gospel:

and there was a man whose right hand was withered; who was in the synagogue, and one of his hearers; See Gill on Mat 12:10

Gill: Luk 6:7 - And the Scribes and Pharisees watched him // whether he would heal on the sabbath day // that they might find an accusation against him

And the Scribes and Pharisees watched him,.... See Gill on Mar 3:2.

whether he would heal on the sabbath day: there being such an object before him:

that they might find an accusation against him; as they had before against his disciples.

Gill: Luk 6:8 - But he knew their thoughts // and said to the man which had the withered hand, rise up, and stand forth in the midst // and he arose and stood forth

But he knew their thoughts,.... Being the omniscient God; though they had said nothing of their intentions, he knew what they designed, should he heal the man with his withered hand, as they expected he would:

and said to the man which had the withered hand, rise up, and stand forth in the midst. The Syriac and Persic versions add, "of the synagogue", and which is the true sense; See Gill on Mar 3:3.

and he arose and stood forth; he rose up from his seat, and stood up in the midst of the synagogue, and of the people, that he might be seen of all.

Gill: Luk 6:9 - Then said Jesus unto them // I will ask you one thing // is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it

Then said Jesus unto them,.... The Scribes and Pharisees, who were watching him, and whose thoughts, and the reasonings of their minds, purposes, and intentions, he full well knew:

I will ask you one thing; or question, as they had asked him one before; Mat 12:10

is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? See Gill on Mar 3:4 to which may be added, that to save life on the sabbath day was agreeable to their own canons: there were many things which they allowed might be done on the sabbath day, when life was in danger, which otherwise were not lawful; See Gill on Mat 12:8.

Gill: Luk 6:10 - And looking round about upon them all // he said to the man // stretch forth thy hand, and he did so // and his hand was restored well as the other

And looking round about upon them all,.... The Scribes and Pharisees, and the rest of the people in the synagogue; See Gill on Mar 3:5.

he said to the man; who had the withered hand,

stretch forth thy hand, and he did so; he stretched it out, as the Syriac and Persic versions render it, which he was not able to do before:

and his hand was restored well as the other; the phrase, "well as the other", is left out in one copy, and in the Vulgate Latin version; and so is the word "well" in the Syriac and Arabic versions; and the word "immediately" is added in the Ethiopic version. And certain it is, that his withered hand was restored sound and well as the other, directly.