And it came to pass on the second first sabbath that, as he went through the corn fields, his disciples plucked the ears and did eat, rubbing them in their hands.
εγενετο δε εν σαββατω δευτεροπρωτω διαπορευεσθαι αυτον δια των σποριμων και ετιλλον οι μαθηται αυτου τους σταχυας και ησθιον ψωχοντες ταις χερσιν
9 Church Fathers comment on this verse · 10 commentaries
The Jewish people referred to each celebration as a Sabbath, as the term Sabbath signifies rest. Frequently, the festival occurred on a Friday, which was designated as the Sabbath in light of the celebration. Consequently, the actual Sabbath was referred to as the second-first Sabbath, being the second Sabbath following the prior feast and the Sabbath itself. This pattern persisted, leading to the designation of this Sabbath as the second-first Sabbath.
Not solely through His words, but also through His actions and His life, the Lord Jesus initiates the transition from the old covenant to the new covenant of grace. He is guiding humanity on the Sabbath through the cultivated lands, indicating His efforts to direct them towards fruitful actions. The significance of the Sabbath, the meaning of the field, and the representation of the ears are part of a profound mystery. The field represents the entire world, the fruitful field embodies the many saints who have emerged from the sowing of humankind, and the ears symbolize the fruits of the Church, gathered by the apostles through their efforts, celebrating the prosperity of souls. The harvest was ripe, and the ears were ready for gathering.
The field was abundant with the fruits of virtue, compared to the rewards of our good deeds, which may be harmed by storms, or diminished by drought, or laid into the blessed storehouses by the harvesters. Thus, the earth had embraced the Word of God, and the good field, sown with divine seed, had yielded bountiful spiritual harvest. The disciples were fervent in their desire for the salvation of souls, and through their wondrous deeds, they seemed to extract the fruits of faith from the shells of the human body. Although the Jews believed this was prohibited on the Sabbath (see Luke 6:2), Christ demonstrated the futility of the law and the power of grace by imparting new grace.
I believe the references to the Sabbath in both Matthew and Mark hold sacramental significance, as the Sabbath symbolizes the eternal rest of resurrection. In this present age, with the Jewish customs rendered obsolete, and in the age to come, when we will partake in eternal joy, we will enjoy the blessings of the earth, as it is written, “There is, and ye shall eat” (Isaiah 65:13). Notably, St. Luke refers to the second-first Sabbath rather than the first-second, indicating its precedence due to its superiority. This is the second Sabbath, as the first was established by the law, which even imposed penalties on those who labored on that day (see Exodus 31:14); however, it is also the first because the original Sabbath under the law has been abolished, making this one, established by the new, the first in grace. It is now permissible to work on the Sabbath without fear of punishment! Of the Sabbath under the law, which has lost its authority, not even a name remains, even though it initially preceded this new Sabbath, which is first in the blessings it offers. The two Adams reflect this distinction: the first Adam was a living soul, but the last Adam became a life-giving spirit (1 Cor. 15:45), and the first man was made from the earth, while the second Man is from heaven (1 Cor. 15:47). Therefore, the second Adam surpasses the first: the first brought death, while the second brings life (cf. Rom. 5:14; Jn. 10:10, 28). Thus, the designation of the Sabbath as second-first reflects its order in time and primacy in grace. A Sabbath that allows for forgiveness is far superior to one that imposes penalties. The law was first, followed by the gospel, but grace eclipses fear. The Gospel is primary because it is part of God's divine plan, although it follows in its realization.
Through both the understanding of His teachings and their practical application, the Lord Jesus initiated the transition from the old covenant to the new gift of grace. On the Sabbath, He guides His followers through the fields that are ripe for harvest, symbolizing those who bear spiritual fruit. The significance of the Sabbath, the loaves, and the ears of grain is a profound mystery. The field represents the entirety of creation, while the loaves signify the abundant results of the saints’ efforts within humanity. The ears of grain reflect the fruits of the Church, which the apostles cultivated through their labors, rejoicing in the spiritual nourishment that emerged from their endeavors.
The loaves were already filled with rich harvest, akin to the virtues of those who are compared to the fruits of our good deeds. However, they can also be affected by drought, decay, or storm—the trials that can lead to their being stored away by the wealthy harvesters. The earth has received the words of God long ago, and the bountiful field, nurtured with heavenly seed, yields an extraordinary abundance. The disciples yearned for the salvation of others, and from their very beings, they manifested the fruits of their souls through miraculous works, bringing forth the bright illumination of faith. Nevertheless, the Jews regarded this as unlawful on the Sabbath, prompting Christ to reveal through the gift of grace the futility of strict adherence to the law in the face of the transformative power of grace.
On the Sabbath immediately following the Passover celebration, He journeyed through fields that had been sown. The term "Sabbath" was a designation used by the Jews for every festive occasion, reflecting the spirit of joyful rest. In this context, the Evangelist references the Feast of Unleavened Bread. This particular Sabbath is termed the second-first Sabbath, as it marks the second Sabbath of the Passover and concurrently the first Sabbath of Unleavened Bread. Following the Passover feast, the Feast of Unleavened Bread commenced, during which unleavened bread was consumed for seven days. His disciples began to pull the heads of grain and eat them, rubbing the kernels in their hands.
To gain insight on this passage, one may refer to the twentieth chapter of Matthew, which states, "At that time Jesus passed through the sown fields on the Sabbath." There is certainly no ambiguity regarding the season, since Palestine's warm climate allowed for early harvests.
You inquired about a point in the Gospel that seemed unclear regarding the concept of the second-first Sabbath. Allow me to clarify. This term, the second-first Sabbath, is used because it refers to the second Sabbath during Passover and the initial Sabbath of Unleavened Bread. For the Jewish people, following their evening Passover meal, the next day marked the start of the Unleavened Bread festival. Hence, this day is designated as the second-first Sabbath, representing both the second day of Passover and the first day of Unleavened Bread. This is confirmed by the accusations against the Apostles, who were said to have harvested the grain and therefore were deemed to have broken the law.
At this time, only the barley ears are ready, drooping under the weight of the grain and appearing to invite the harvest, and on the third day of Unleavened Bread, the sheaf of firstfruits is offered (Leviticus 23:10, 11). Both the timing and the practices of that period respond to your inquiry. Do not be surprised that this day is referred to as the Sabbath, as the Jews label every festival a Sabbath. Thus, it is referred to as the Sabbath of Sabbaths, given that sometimes a feast's beginning or conclusion coincides with the weekly Sabbath. This situation is akin to when we celebrate the Feast of the Epiphany or the Nativity of our Lord on a Sunday, making it a heightened celebration, akin to a festival within a festival. Similarly, for them, if a feast aligned with the Sabbath, it was termed the Sabbath of Sabbaths.
During the following two Sabbaths, the significance of the Sabbath and the sanctity of its rest, which had not been fully addressed previously due to new disputes among the Pharisees, was more thoroughly articulated and explained. The first instance involved the disciples of the Lord, who, while traveling from Jerusalem and passing through a grain field, were hungry. They plucked some heads of grain, rubbed them in their hands, and ate them. Another occasion was marked by the healing of a man with a withered hand in the synagogue, performed solely through His spoken word, without any physical action. This event took place in Galilee.
In defending both the actions of His disciples and the healing of the man, the Lord cited instances known to the Pharisees—who scrutinized Him at every turn—where holy individuals had breached certain laws during times of necessity. For example, David, while fleeing from Saul, requested the consecrated bread from Abiathar and shared it with his companions (1 Sam. 21:1). He pointed out that the Pharisees themselves broke the Sabbath by rescuing a sheep that had fallen into a pit, and even the priests were unable to adhere strictly to the commandment of rest, since they performed sacrifices, even more so during ordinary days. However, the Lord emphasized that He was greater than the temple. Thus, the disciples, following this higher calling, did not violate the temple, which is merely a transient dwelling of the Almighty and His laws. Moreover, the Lord reminded them of the words of the prophet, “I desire mercy, and not sacrifice”—indicating that compassion for the man with the withered hand exceeded the duty of idle rest. We must remember that the Sabbath was made for humanity, not humanity for the Sabbath. Just like any other time, the Sabbath should be a time for benevolence, not malevolence, and neglecting a good deed that could benefit a neighbor is also a form of wrongdoing. Finally, the Lord reaffirmed what He had previously stated in Jerusalem: the Son of Man is Lord of the Sabbath.
Regarding the timing of this event, the Evangelist Luke mentions that Jesus and His disciples were walking through the grain fields on the sabbath known as the second-first. This timing is understood in various ways. The term δευτερόπρωτος suggests that in Christ’s day, the Jews recognized multiple ‘first’ Sabbaths, and the one during which the events noted by Luke occurred was the second of these. Some suggest this was the first Sabbath in the second year of the sabbatical cycle— a seven-year period— which likely coincided with Passover, since the Jewish new year begins with Nisan, and the Passover lamb was sacrificed on the 14th day of that month.
Others propose that this was the Sabbath occurring during the Passover festival, from the 14th to the 21st of Nisan, indicating that the first day (15th) and the last day (21st) were significant high Sabbaths. To avoid equating the weekly Sabbath that fell between them with these festival Sabbaths, it was referred to as the ‘second-first’ Sabbath, rather than calling the last day of the feast the ‘third’ Sabbath. Another interpretation holds that this was the Sabbath following the second day of Passover, recognized among the Jews for its importance, as it marked the beginning of the count of fifty days leading up to Pentecost. Regardless of the diverse interpretations surrounding the term δευτερόπρωτος, there is consensus that the event occurred close to Passover. Given this context, the location of the event would have to be Judea, as it is only in the southern parts of the land that grain ripens in time for Passover. In Mark 2:23-24, the actions of Jesus’ disciples, for which they faced criticism from the Pharisees, are highlighted primarily for plucking the grain; however, Matthew adds that they consumed it, and Luke mentions that they processed the ears with their hands before eating.
The animosity harbored by the Jewish leaders towards the prophet from Nazareth blinded them to the profound implications of His teachings. Instead of seeking understanding, they pursued Him more fervently, aiming to discover grounds for another breach of divine law that would enable a bolder denunciation of Christ. Their opportunity arose swiftly (Matt. 12:1-8, Mark 2:23-28, Luke 6:1-5). After leaving Jerusalem following the festival, the Savior journeyed with His disciples towards Galilee, traversing the path through barley fields that were beginning to bear fruit, with the first harvest offered in sacrifice on the festival’s second day. The law, as well as tradition, permitted the less fortunate and travelers to glean from the fields to alleviate their hunger (Lev.
19:9-10; Deuteronomy 24:19-22), so the disciples, claiming this right, plucked the ears of grain, rubbed them in their hands, and consumed them. All of this occurred on the Sabbath. The vigilant adversaries quickly seized upon this instance of alleged Sabbath violation with delight. According to the scholarly interpretations of the rabbis, gathering the grain was akin to harvesting, and rubbing it was tantamount to threshing, punishable by stoning. In their eyes, this act was a grave transgression. Historical accounts tell of devout Jews who chose starvation over violating the Sabbath. For instance, one Jewish sailor, despite the threat of death, refused to steer the ship during a fierce storm once night fell and the Sabbath began. Yet, these insolent Galileans and their Teacher could not endure a few hours of mere hunger and daringly transgressed the sanctity of the Sabbath. Seizing on this moment, the Pharisees surrounded the Savior, pointing with disdain at the apostles and scoffing, "Look at what they are doing," with contemptuous gestures at the disciples, "doing on the Sabbath what is not lawful!"
The narratives in Hebrews align closely with those found in Matthew and Mark (refer to Matthew 12:1-8 and Mark 2:23-28), with particular attention to the phrase "On the first Sabbath of the second day of the Passover." This term, "second-first Sabbath" (δευτεροπρῶτον), is unique within the sacred texts and lacks a straightforward interpretation, which has led to various scholarly interpretations. One of the more plausible theories suggests that this "second-first Sabbath" refers to the Sabbath that follows the second day of Passover. The observance of Passover was not confined to a specific day of the week, like our current celebration on Sunday, but occurred on the 14th of Nisan, the month designated for Passover, to be eaten in the evening (Ex. 13).
The Feast of Unleavened Bread commenced on the second day of Passover and extended for seven days (Lev. 23:5-6). Following these celebrations, the first sheaf of the harvest was to be offered on the subsequent day of rest (the sheaf of shaking, Lev. 23:10-14). Thus, the faithful would count seven complete Sabbaths leading to the feast of Pentecost on the eighth Sabbath (Lev. 23:15-21).
This counting of Sabbaths subsequent to the Passover and the first day of Unleavened Bread typically followed a sequential pattern; however, if the 14th of Nisan, being the first day of Passover, fell on a Friday, and the 15th, marking the first day of Unleavened Bread, was Saturday, then the counting varied. The first Sabbath after Passover and the first day of Unleavened Bread was not regarded as the initial Sabbath, nor was the first sheaf offered on that day, but rather the offering occurred on the following Sabbath, referred to as the "second-first Sabbath." The subsequent Sabbath was labeled the "second-second," then the "second-third," and so forth. St. Chrysostom and Blessed Theophylact provide a different perspective on the term "second-first," noting that the Jews referred to every festival as a Sabbath, implying a day of rest. Frequently, a feast would coincide with a Friday, which could be designated as a Saturday for the purposes of the feast. Thus, the true Sabbath was termed the second-first, as it followed the preceding feast and the Sabbath.
On that particular Sabbath, which was the first following the second day of Passover, Jesus and His disciples traversed through the grain fields, coinciding with the day designated for presenting the first sheaf of harvest according to the law. Until this day, the consumption of new produce was not permitted (Leviticus 23:14), and therefore, the Lord’s disciples did not breach this command when they rubbed the heads of grain and ate from them; however, the Pharisees, observing Jesus and His disciples, perceived their actions as a breach of the Sabbath (see note on Matthew 12:2ff.).
The matter of the Sabbath was clarified by Jesus Christ with greater clarity and depth amid the latest disputes initiated by the Pharisees, who vigilantly observed the activities of Him and His disciples. On the Sabbath, referred to as the second-first Sabbath by the evangelist Luke, Jesus and His followers walked through fields sown with budding grain. As they encountered hunger, the disciples plucked the ripened ears, rubbed them in their hands, and consumed the grains. There was no wrongdoing in this act, as the first sheaf of the newly harvested grain had already been presented to God according to the law (Leviticus 23:10-11), and the same law permitted the harvesting of grain by hand in times of need, provided that a sickle was not used on another's fields (Deuteronomy 23:25).
However, the Pharisees viewed this act, driven by necessity, as a breach of the Sabbath rest and reproached Jesus by saying, "Your disciples are doing what is not lawful on the Sabbath"; they also questioned the disciples directly: "Why are you doing what is not lawful on the Sabbath?" The Mosaic law prohibited all but the most essential tasks on the Sabbath, so that the Israelites might dedicate that day fully 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 minor interpretations of the rabbis heightened the observance of the Sabbath to the extent that even acts of charity (Matt. 12:10; Mk. 3:2; Lk. 6:7, 13, 14; Jn. 9:14, 16) were seen as violations of its sanctity. From the Pharisees' perspective, not only were the disciples accused, but there was also an implication against the Master Himself for permitting such actions on the Sabbath.
Passages read together with this verse.
Greek text, 20 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS