Luke 6:1
One Sabbath Jesus was passing through the grainfields, and His disciples began to pick the heads of grain, rub them in their hands, and eat them.
Sermons
Christ Arguing with the PhariseesJ. Thomson, D. D.Luke 6:1-2
Exemplary Sabbath-KeepingA. Barnes, D. D.Luke 6:1-2
Pleaeing Sabbath ImpressionsH. W. Beecher.Luke 6:1-2
The Corn-FieldS. Baring-Gould, M. A.Luke 6:1-2
The Second-First SabbathM. F. Sadler, M. A.Luke 6:1-2
The Lord of the Sabbath, and His WorkR.M. Edgar Luke 6:1-19
Note in introduction that the chiefest interest of this passage centres in the last verses of it, and in their combined moral aspects. The occasion of these must be esteemed, with certain other passages of the Gospel, as one of no lesser import, recorded as it is by all of the three evangelists. That occasion arose not out of the direct course and tenor of the conduct of Christ, but out of that of his disciples. Nevertheless, his own use of the sabbath day for works of mercy originates more than once the similar sharp criticism of his shallow enemies. The conduct in question of the disciples, natural enough on the very face of it, might have been more easily open to exception if the sabbath day had been habitually found to confer some exemption from the experience of hunger. By the very dictate of nature we should be content to justify it, which proclaims everywhere so much universal love, free hospitality. But beside this, the permission was specially accorded to the Jew (Deuteronomy 23:25), and something more also, viz. the free appropriation for the occasion of the clusters of grapes. The objection of the captious critics now, however, concerned the point that the disciples took of these ears of corn on the sabbath, which still removes their inconsistency only one step further. For was there any qualifying addendum to the permissions quoted above, such e.g. that men should not walk through the fields at all on the sabbath, or if they did that they must beware of the corn-field and vineyard, and though they hungered, must on that day bear their hunger? No, but "this and many other like things they had put in their traditions." It was equally a sign of their presumption and of the alienation of their heart from the true Word of God. Christ, therefore, not arguing in any detail, but instancing two well-known precedents (1 Samuel 21:1-7; 1 Samuel 22:22), concludes the matter by the clearest statement of the true principle on which the observance of the sabbath was ever to proceed - it "is made for man, and not man for" it. Any man and every man is to use that sabbath that certainly was "made for him," and he is to use it intelligently and to the best of his light, and he is so far in one sense only appointed to be lord over it, while none the less he stands or falls to his Lord on the question how he uses it. Much more, therefore, must "the Son of man be Lord also of the sabbath day." Notice -

I. A GREAT HISTORIC CHANGE. Few enough men now come near the edge of the snare of supposing that they "were made for the sabbath." They triumph too loudly and too self-confidently in the help they themselves, perhaps, have given to the explosion of that heresy. May we not easily and truthfully imagine that if the moral majesty of Christ's presence were again amongst us, his gaze and his emphatic accents would all go to say, "The sabbath was made for man; have you forgotten that? Divinely suggested for man, divinely exampled for man; have you forgotten this? Man is not its lord and sovereign disposer in the sense you are practically interpreting it"? How does the world in its sad history pitch from one extreme of error to the opposite!

II. THE PRIOR GREAT HISTORIC FACT. That the "sabbath was made for man" is not, indeed, a revelation of things to come, but it is the pronounced and authoritative revelation of a great reality in this world's creation and design. Consider it by the aid of the light of a few contrasts and comparisons. What things are made for man! How divinely made! What wealth of possession, of beauty, of thought! What powers of body, the mere shadows and servants of richer and more wonderful faculties of mind! What lamps are hung up in the heavens; what seasons are made for man, and months, and days, and nights! Amidst them all, Christ says another thing, less evident, very likely, to sense, but not less real, "was made for man" - the sabbath? Strange, indeed, would it be that Christ should use so emphatic a sentence, without one hint of any waning importance of the day, if he and the force of his truth were about to assign it a lower standard, or to put altogether an end to it! The very first mention of it, as the day on which God ended his creative work - how striking it is] "On the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which he had created and made." That majestic history is unaccompanied by any precept or command that it should be observed by men. Nor is it wonderful, when it is remembered that it is descriptive of a time when there was but one man in the world. But from that time forward, for many a century, there is not to be found one distinct and explicit reference to the "sabbath day" till the reference to it as placed in the ten commandments. Thence its checkered history for ages varied much with that of the one nation to whom it was expressly appointed, and it may safely be said about it that it was not most faithfully kept, or most profitably and in the spirit, when it was most scrupulously talked about. Once, then, "God hallowed and sanctified it," surely not for himself; then when it appears again on the surface of the sacred page it is emphatically introduced as a day to be "remembered," and not as though it were now new and unknown hitherto; and now in the bold and most authoritative language of the text, so universal in its scope and idea, it is said, "The sabbath was made for man." In another brief but solemn spell of time the day became the first day of the week instead of the seventh, when Christ's resurrection gave the signal. And in due time the first converted Roman emperor, Constantine, made it the legalized day for his wide dominions; and all the world has followed suit - an amazing, overwhelming indication that it was not he alone who did it! The day is one of those gifts specially entitled to the language of St. Paul, "a gift of God without repentance. It came with the sacred voice of God; it was revived to the favoured people to whom belonged the oracles; it rose from a long oppressed and discredited state with the appearance of the most intense new motives of religious feeling and principle and devotion; it still holds its own in the very whirlpool of worldliness, and amid the most constant and subtle undermining of the unbelieving; and it vindicates in deed what Jesus here says of it by word, it was made for man.

III. THE GRAND HISTORIC SWEEP SO CONFESSED TO OF ITS PRICELESS USEFULNESS. With such an Author, and with such nativity, it was well to be supposed that the use of the sabbath would be very comprehensive, and that it would win its way with the low on lower grounds even, with the high on the highest.

1. Of the millions careless to use it to highest gain, can there be found one willing or anxious to spare it for himself and for his own particular private purpose? All want what they think the gain of it! Who can count the advantage to man of even the inferior ends of the sabbath? For one day's rest out of seven the tool does not rust, nor does its edge grow blunt; but he who uses it does renew his strength, does repair his lost energies, does refresh his spirit. Macaulay wrote of it, That day is not lost while industry is suspended, while the plough lies in the furrow, while the Exchange is silent, while no smoke ascends from the factory. A process is going on quite as important to the wealth of the nation as any process that is performing on more busy days. Man, the machine of machines, the machine compared with which the contrivances of the Wattses and the Arkwrights and the Bessemers are worthless, is repairing and winding up so that he returns to his labour on Monday with clearer intellect, with livelier spirit, and with renewed bodily vigour." It is not to be believed that the sabbath is a day out of which a growing world will grow, but one into which it will grow more and more, in this one direction to begin with only.

2. Its wide sweep of nobler use for the highest glory of man - in the exercise of his faculty of worship; in meditation, faith in the Unseen, prayer, praise, and in the natural conditions of the growth of Christian love and brotherhood on earth. Few things can strike the devout as more really beautiful, impressive, or cheering than the vision of the faithful in church, as they present a sight so grandly distinct from any other. Every day of the week finds every one of us in different place, in different thought, in different work, in different attitude, different aspiration, and with all the varieties of character, age, position, and necessity - pressing heavily on us, and sundering us even, however unwillingly; but this day the opposite! One place holds all, irrespective of every one of these differences. One God attracts us all. One Saviour's love meets us all. One Holy Spirit's energy draws, enlightens, cheers us all. We all have one thought, one hope, seek one heaven, sing one song, bow down together before the Unseen with one penitent confession. And however slowly, and therefore betimes discouragingly, the Church of Christ is restoring even now, and immensely by aid of the sabbath day, the unity of God's great family of man so long, so sadly astray!

3. The sabbath day is mighty, indeed, in its very highest sweep of influence, when it is intelligently and devoutly used as the solemn and most grateful memorial of the resurrection of the Lord Jesus Christ, with all else that flows therefrom in strict relation to it - the sacrament of his body anti blood, and the holy communion which comes of it. The coronal fact of Christianity is the resurrection fact. It shows no longer man's hope sowed in the ground like a "corn of wheat," but appeared above ground, grown up some way, radiant with light and colour, full of promise, and the undoubted earnest of joy beyond all thought. For all such as are thus minded the day is stamped with highest and most reviving joy. It is "Morn of morns and day of days." It says, "Christ the Light of lights hath risen." The Church sings with one heart and tone, "Welcome, sweet day of rest!" And it deliberately says, while it muses with burning heart -

"Blest day of God, most calm, most bright,
The first and best of days;
The labourer's rest, the saint's delight,
The day of joyful praise!

"My Saviour's face did make thee shine,
His rising thee did raise;
This made thee heavenly and Divine,
Above the common days." B.







And it came to pass on the second Sabbath after the first, that He went through the corn-fields.
This is a very difficult phrase, and all explanations of it must be conjectural, as there is apparently no Sabbath designated by this name in any Rabbinical writing. One of the two following explanations seems most likely:

1. Either that it was the Sabbath which occurred during the Octave of Pentecost — the greatest Sabbath of the year being the Passover Sabbath ("that Sabbath day was an high day" — John 19:31); and the one occurring at the next greatest feast, that of Pentecost, would be the next greatest, or next-first, or "second-first," the Passover Sabbath being the first-first, or by far the greatest. The feast of Tabernacles would be the third.

2. But very many take it to be a Sabbath at the Passover, either the first Sabbath after the second day of that festival, from which the Sabbaths to Pentecost are numbered, or the last day of the feast, which was to be observed as a Sabbath. Whichever of these is the true meaning, it appears to me that St. Luke does not designate this day as the second-first, to mark the date when the transaction occurred, but to mark the peculiar holiness of the day. The disciples were, in their estimation, breaking no ordinary Sabbath, but one of the most sacred of all.

(M. F. Sadler, M. A.)

That Sunday of my childhood; the marvellous stillness of that day over all Lichfield town hill; that wondrous ringing of the bell; the strange interpretation that my young imagination gave to the crowing of the cock and to the singing of the birds; that wondering look which I used to have into things; that strange lifting half-way up into inspiration, as it were; that sense of the joyful influence that sometimes brooded down like a stormy day, and sometimes opened up like a gala-day in summer on me, made Sunday a more effectually marked day than any other of all my youthful life, and it stands out as clear as crystal until this hour. It might have been made happier and better if there had been a little more adaptation to my disposition and my wants; but, with all its limitations, I would rather have the other six days of the week weeded out of my memory than the Sabbath of my childhood. And this is right. Every child ought to be so brought up in the family, that when he thinks of home the first spot on which his thought rests shall be Sunday, as the culminating joy of the house-hold.

(H. W. Beecher.)

The Mayflower a name now immortal, had crossed the ocean. It had borne its hundred passengers over the vast deep, and after a perilous voyage had reached the bleak shores of New England, in the beginning of winter. The spot which was to furnish a home and a burial-place was now to be selected. The shallop was unshipped, but needed repairs, and sixteen weary days elapsed before it was ready for service. Amidst ice and snow it was then sent out, with some half a dozen pilgrims, to find a suitable place where to land. The spray of the sea, says the historian, froze on them, and made their clothes like coats of iron. Five days they wandered about, searching in vain for a suitable landing-place, a storm came on; the snow and the rain fell; the sea swelled; the rudder broke; the mast and the sail fell overboard. In this storm and cold, without a tent, a house, or the shelter of a rock, the Christian Sabbath approached, the day which they regarded as holy unto God; a day on which they were not to "do any work." What should be done? As the evening before the Sabbath drew on they pushed over the surf, entered a fair sound, sheltered themselves under the lee of a rise of land, kindled a fire, and on that little island they spent the day in the solemn worship of their Maker. On the next day their feet touched the rock, now sacred as the place of the landing of the pilgrims. Nothing more strikingly marks the character of this people than this act, and I do not know that I could refer to a better illustration, even in their history, showing that theirs was the religion of principle, and that this religion made them what they were.

(A. Barnes, D. D.)

There are many lessons that the corn-fields teach. The world, children, is one great cornfield, and you are growing in it. Now a question arises, are you growing there as corn, or as the poppy, the cockle, and the blue-bottle? Whoever passes by, through the corn-fields, sees the purple flower, and admires it. But the farmer loves it not, for its seeds contain a noxious element, which greatly injures the corn around, and fills his flour with black specks. When ripe, the capsule contains black glossy aromatic seeds, and in them is the mischievous saponine. While the wheat has been ripening wholesome grain, the corn-cockle has been maturing poisonous seeds. Both plants drank of the same dew, basked in the same sunlight, were fanned by the same breezes; the wheat made little show of flower, but has produced a precious grain; the cockle blazed with beauty, and ripens an injurious seed. I would have you, children, make up your minds early what you are going to be in God's field, wheat or poppies; whether you are going to yield grain or blossom; whether you will be profitable or ornamental. I speak first to you girls. You will be called to live in the world, and to be, to some extent, ornaments in it. You will dress more gaily than boys, wear smart gowns, and ribbons, and feathers, whereas boys will clothe themselves in sober colours. There is, therefore, much more danger in your growing up to be cockle, and poppy, and blue-flower. I think that all the most showy flowers are without edible fruit. Dress modestly, becomingly, and prettily, against that there is no law; but as you value all that is holy, all that is eternal, do not let dress occupy your thoughts. There was a Duke of Tyrol, who went by the name of Frederick with the Empty Pockets. He had a little money in the coffer, so he spent it all in gilding the roof of the balcony that overhung the public square in Innsbruck. It is there still, with some of the gold still adhering to the tiles. There are plenty of men who act like Frederick with the Empty Pockets; all they have is laid on as exterior gilding, everything goes in making a great display. If they have money, it is exhibited in the most offensive and vulgar profusion; if they have a little learning, it is lugged in by the ears on all occasions; if they have some position it is made the most of. Gathered in bundles to be burned! Yes, that is the terrible end of the weed. The great lesson that I wish to impress on you, children, to day, is, to live for the future, and not for the present; to be concerned what fruit you shall bring forth, not what show you shall make.

(S. Baring-Gould, M. A.)

We should naturally wish to know how a Divine Being would argue with men. We should expect that His arguments would be clear, convincing, and unanswerable, and, consequently, of that kind best adapted to the subject. In such expectation we shall not be disappointed.

1. Against the opinions of the Pharisees respecting the Sabbath, our Saviour's first argument was taken from the example of David. David, by partaking of the shew-bread, had broken a positive law; but the disciples of Jesus had violated no law.

2. The second argument is still more pointed. The priests in the temple service did not observe rest on the Sabbath; for, according to the strict letter of the law, their duties could not be performed without violating the Sabbath; yet no blame was attached to them.

3. The third argument advances a step higher. God prefers the duties of humanity to positive commandments, when it is impossible to observe both these. Therefore, even if the plucking and eating of ears of corn on the Sabbath had been prohibited, the mercy of God would have overlooked it in a case of necessity.

4. The fourth argument was, that the Sabbath was made for man; therefore it was lawful to do good on the Sabbath. Thus we see that, according to our Saviour, no act of necessity nor of mercy is a breach of the Sabbath.

(J. Thomson, D. D.)

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