Luk 6:1 | KingComments | STEP | The Lord’s teaching about the old and the new is illustrated in this and the following history. Both histories are about something that happens on a Sabbath. The Sabbath is pre-eminently something that belongs to the law, the old. The Lord will show here how the new works. God has given the Sabbath as a sign of the covenant. He never meant that day as a day that prevents His grace. This is already evident from the fact that God gave the Sabbath even before the Fall. He meant that day as a blessing. However, the Pharisees and scribes have made it a day that has become a yoke. The Lord maintains the Sabbath, He does not abolish it, but uses it as a day of blessing and grace, as it should always have been according to God’s purpose. The first history takes place on the “second-first Sabbath“ (Darby Translation). Most likely this refers to the first Sabbath after the second day of the unleavened bread. The second-first Sabbath (cf. ) indicates that the first sheaf of the harvest has already been waved and so the disciples are free to eat from the ears. It is the first Sabbath day after waving the first sheaf before Yahweh . No true Israelite would have considered it lawful to eat fresh grains before Yahweh had received His share in the offering to Him of that first sheaf. On that day, the Lord walks with His disciples through the grainfields, that is, among the blessings of God, from which the disciples eat – it does not say that the Lord did so as well. This is absolutely permissible because the first sheaf of the harvest has already been waved before the LORD, Yahweh , and because the law permits it ( ). The Pharisees think differently. They have made their own laws, including what is and especially what is not allowed on the Sabbath. They therefore make remarks about the disciples’ behavior. The Lord stands up for His disciples. In His answer He shows two things: the position He has and His Person. His position corresponds to that of David who is fleeing from Saul. The Lord refers to that history here ( ). David was the anointed king of God, but rejected. It was not God’s purpose that His anointed would suffer at the expense of complying with formal laws. God Who gave these statutes stands above the statutes set by Him. In the same way, the entire Israelite system has become defective as a result of the rejection of the King, the true David. The Pharisees are concerned about side issues while rejecting Christ. Luke points out the similarity with the history of King David. The position of the Lord is exactly like that of David after his anointing and before he ascended the throne. David was in such extraordinary difficulties that he was given the holy bread to eat. When the anointed king and his followers lack what is urgently needed, God, as it were, refuses to hold on to the ritual. How can He accept the people’s consecrated bread as food for His priests, when His king, with those who follow him, are threatened with death? In the same position is the great Son of David with His disciples. This is clear from the hunger of the Anointed and His faithful followers. The Lord points to that history in questioning form. He asks questions that require their spiritual judgment of a situation. By responding to this, either said loud or unspoken in their hearts, they show whether they live with God or whether they only take people into account, namely themselves. The Lord Himself gives the answer. In this answer He points to Who He is. He is the Son of Man to Whom God has subjected all things. He does not claim the right to it yet, but that does not mean that He does not have it. As such He is Lord over all things, including the Sabbath. In addition, as Yahweh , and that He is, He Himself instituted the Sabbath. It is clear that He is emphasizing His Person here. The Sabbath cannot limit Him in His goodness. On the contrary, the Sabbath is at His disposal to show His goodness. This we see in the next history.

‏ Luke 6:1

Picking Heads of Grain on a Sabbath

The Lord’s teaching about the old and the new is illustrated in this and the following history. Both histories are about something that happens on a Sabbath. The Sabbath is pre-eminently something that belongs to the law, the old. The Lord will show here how the new works.

God has given the Sabbath as a sign of the covenant. He never meant that day as a day that prevents His grace. This is already evident from the fact that God gave the Sabbath even before the Fall. He meant that day as a blessing. However, the Pharisees and scribes have made it a day that has become a yoke. The Lord maintains the Sabbath, He does not abolish it, but uses it as a day of blessing and grace, as it should always have been according to God’s purpose.

The first history takes place on the “second-first Sabbath“ (Darby Translation). Most likely this refers to the first Sabbath after the second day of the unleavened bread. The second-first Sabbath (cf. Lev 23:9-14) indicates that the first sheaf of the harvest has already been waved and so the disciples are free to eat from the ears. It is the first Sabbath day after waving the first sheaf before Yahweh. No true Israelite would have considered it lawful to eat fresh grains before Yahweh had received His share in the offering to Him of that first sheaf.

On that day, the Lord walks with His disciples through the grainfields, that is, among the blessings of God, from which the disciples eat – it does not say that the Lord did so as well. This is absolutely permissible because the first sheaf of the harvest has already been waved before the LORD, Yahweh, and because the law permits it (Deu 23:25). The Pharisees think differently. They have made their own laws, including what is and especially what is not allowed on the Sabbath. They therefore make remarks about the disciples’ behavior.

The Lord stands up for His disciples. In His answer He shows two things: the position He has and His Person. His position corresponds to that of David who is fleeing from Saul. The Lord refers to that history here (1Sam 21:1-9). David was the anointed king of God, but rejected. It was not God’s purpose that His anointed would suffer at the expense of complying with formal laws. God Who gave these statutes stands above the statutes set by Him.

In the same way, the entire Israelite system has become defective as a result of the rejection of the King, the true David. The Pharisees are concerned about side issues while rejecting Christ. Luke points out the similarity with the history of King David. The position of the Lord is exactly like that of David after his anointing and before he ascended the throne. David was in such extraordinary difficulties that he was given the holy bread to eat.

When the anointed king and his followers lack what is urgently needed, God, as it were, refuses to hold on to the ritual. How can He accept the people’s consecrated bread as food for His priests, when His king, with those who follow him, are threatened with death? In the same position is the great Son of David with His disciples. This is clear from the hunger of the Anointed and His faithful followers.

The Lord points to that history in questioning form. He asks questions that require their spiritual judgment of a situation. By responding to this, either said loud or unspoken in their hearts, they show whether they live with God or whether they only take people into account, namely themselves.

The Lord Himself gives the answer. In this answer He points to Who He is. He is the Son of Man to Whom God has subjected all things. He does not claim the right to it yet, but that does not mean that He does not have it. As such He is Lord over all things, including the Sabbath. In addition, as Yahweh, and that He is, He Himself instituted the Sabbath. It is clear that He is emphasizing His Person here. The Sabbath cannot limit Him in His goodness. On the contrary, the Sabbath is at His disposal to show His goodness. This we see in the next history.