Luk 6:1-11 | 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 6:1-11

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.

Healing a Withered Hand

Once again, the Sabbath is discussed. Now not in connection with Christ’s position or Person, but with His power. He has the power to heal in grace, and He exercises that power, whether His opponents like it or not. He entered a synagogue “on another Sabbath” than those of the previous verses. There He is teaching. Where He comes, there is no question whether He is allowed to. He is there and teaches. There is also a man there with a withered right hand. This man cannot enjoy the fruit of the land. He cannot pick the heads of grain and rub them in his hands (Lk 6:1).

The scribes and the Pharisees are also present. They see the Lord and they see the man with the withered hand. They know the goodness and power of the Lord and expect that He is going to heal. They are waiting for that, because then they have an accusation against Him. They do not listen to His teaching, but they are waiting in suspense whether He will indeed heal, for then they can seize Him.

The Lord accepts their unspoken challenge. He lets the man take a place that is visible to all. The man obeys and comes forward. With this he takes place next to the Lord and opposite the religious leaders. He also sees that the eyes of all are on him. This does not prevent him from expecting everything from the Lord. He keeps his eye on Him and on His goodness.

Before the Lord heals the man, He asks the religious leaders a question about doing good or evil on the Sabbath. He tells them that it is about saving or destroying a life. It is about the life of the man. That life is only real life when he can enjoy unlimited enjoyment of what God has given in blessings in the land.

The Lord looks around at them all. With His all-seeing eyes He looks them in the eyes one by one. He wants to involve all in His act of grace and healing. It must be clear to all that this act has something to say for everyone of them. All have to think about whether His deed is good or evil. Then He tells the man to stretch out his hand. The man does not wonder if he can do it, not even what hand he should stretch out. He obeys, resulting in the restoration of his hand. This made him a son of the bridal-chamber and he shares in the blessing and joy of sons of the bridal-chamber.

The conscience of the religious leaders is thus hardened that the showing of grace makes them filled with rage. It leads them to deliberations on how to eliminate Christ.