Luke 6:2Meaning & Commentary from the Church Fathers

However, it is evident that the scribes and Pharisees lacked understanding; completely ignorant of the Holy Scriptures, their sole intent was to discover faults in the Divine message at every turn. They thus incited the holy apostles, who frequently approached our Lord Jesus Christ, accusing Him: "Behold we see that those who are under your guidance act contrary to the precepts of the law, for they do what they ought not to do on the Sabbath: whereas the law commands men not to do any work or labour on the Sabbath, your disciples rub ears of corn with their hands." But I ask you, do you not break bread during your Sabbath meals? Why, then, do you cast blame on others? Let us fortify our position with the words of the Saviour; listen closely.

It was abundant with ears of virtue, akin to the fruits of our good works, which may be affected by rain, scorched by the sun, or battered by storms, yet ultimately are stored in the blessed granaries by the reapers. Thus, the earth had already embraced the Word of God, and the good field, sown with heavenly seed, had begun to yield bountiful fruits. The disciples were zealous for the salvation of souls, and through their miraculous works, they seemed to draw souls from their physical vessels into the light of faith. Even though the Jews deemed such actions as unlawful on the Sabbath (see Luke 6:2), Christ illustrated the inefficacy of the old covenant and the power of grace by imparting new grace.

The references to the Sabbath in the Gospels of Matthew and Mark carry a sacramental significance, for the Sabbath symbolizes the eternal rest of resurrection. Similarly, in this present age, where Jewish practices have been rendered void, and in the age to come when we will rejoice in perpetual victory, we shall partake of the blessings of the earth, as it is written, "There is, and ye shall eat" (Isaiah 65:13). It is noteworthy that St. Luke mentions the second-first Sabbath rather than the first-second, for it is indicated as δευτερόπρωτον. This prioritization reflects the superiority of the latter. It is termed the second Sabbath, since the first derives its authority from the law that even imposed penalties for laboring on that day (see Exodus 31:14); yet it is also the first, for the prior Sabbath under the law has been annulled, allowing this one, instituted by the second, to take precedence. Working on the Sabbath is now permitted without consequence for the worker. The old Sabbath, once governed by the law, has lost its power and even its name. Although it was the first in time, this new Sabbath is the first in grace, and its significance is not diminished by being second. The comparison between the first Adam and the second Adam illustrates this: the first Adam became a living being, while the last Adam is a life-giving spirit (1 Cor. 15:45); the first man was of the earth, made from dust; the second Man is from heaven, a heavenly being (1 Cor. 15:47). Thus, the second Adam surpasses the first: the first brings death, while the second offers life (cf. Rom. 5:14; Jn. 10:10, 28). Therefore, the designation of the Sabbath as second-first is apt: it is second in time yet first in the grace that flows from it. It is the Sabbath that brings forgiveness rather than punishment that holds greater value. The law was first, the gospel second; yet fear is eclipsed by grace. The Gospel is primary because it is rooted in the divine plan, but it follows in the execution of that plan.

In defending His disciples' actions and His healing of the man with the withered hand, the Lord cited instances where holy figures had transgressed certain legal regulations in times of necessity. For example, David, while fleeing from Saul, requested the showbread from Abiathar and ate it along with his companions (1 Sam. 21:1). The Lord noted that the Pharisees themselves violated the Sabbath by rescuing an animal that had fallen into a pit, and even the priests, while performing their duties, could not strictly adhere to the commandment of rest due to their sacrificial obligations, and they did so even on ordinary days. However, the Lord asserted that He is greater than the temple. Thus, the actions of His disciples, in following this higher principle, do not violate the temple, which is merely a temporary structure of the Almighty, nor His transient laws.

Moreover, the Lord reminded His audience of the prophetic words of God: "I desire mercy, not sacrifice"—indicating that compassion for the man with the withered hand takes precedence over mere adherence to idleness on the Sabbath. It is important to recognize that the Sabbath exists for the benefit of humanity, not the other way around. Like any other time, the Sabbath should be dedicated to doing good rather than committing evil; neglecting a good deed that could benefit a neighbor is also a transgression. Lastly, the Lord reiterated what He had declared in Jerusalem: the Son of Man is Lord of the Sabbath.

24:19-22), and the disciples, exercising this right, began to pluck the ears, rub them in their hands, and consume them. This act occurred on the Sabbath. The vigilant adversaries of Christ seized upon this incident with a sense of glee, considering it a blatant disregard for the Sabbath. The learned rabbinical interpretation equated plucking grains with reaping and rubbing them with threshing, actions deemed worthy of severe punishment under their law. To them, this was a grave infraction. Historical accounts reveal instances where true followers of the faith would rather face death than desecrate the Sabbath. One particular Jewish helmsman, even when threatened with death, steadfastly refused to steer his boat during a fierce storm once the Sabbath had begun. Yet here were these audacious Galileans and their Teacher who could not endure merely a few hours of hunger, choosing instead to disregard the hallowedness of the Sabbath. Seizing this moment, the Pharisees encircled the Savior, gleefully accusing the disciples, saying, “Look at what they are doing,” with derision aimed at the followers, “Doing on the Sabbath what they ought not to do!”

Nevertheless, the Pharisees viewed the disciples’ actions, compelled by necessity, as a breach of the Sabbath rest. They reproached Jesus Christ, saying, "Your disciples are doing what is not lawful to do on the Sabbath," and questioned the disciples directly, "Why are you doing what is not lawful on the Sabbath?" The Mosaic law prohibited all but the most essential activities on the Sabbath so that the Israelites could dedicate the seventh day more fully to the Lord (Ex. 20:10; 31:13-17; 34:21; 35:2; Num. 15:32-36; Deut. 5:14). Over time, the customs of the elders and minute interpretations by the rabbis made Sabbath observance increasingly stringent, to the extent that even acts of mercy and goodness (Matt. 12:10; Mk. 3:2; Lk. 6:7, 13, 14; Jn. 9:14, 16) were seen as breaches of the Sabbath’s sanctity. From the perspective of the Pharisees, the allegation was serious not only against the disciples but also against the Master Himself, who condoned such activities on the Sabbath.