Notes on Luke 6:1-11

This is covered in detail in the Gospel of Mark (below). A principal source of controversy between Jesus and the Pharisees was the correct use of the Sabbath. They hedged the day with repressive regulations so as to avoid the possibility of breaking the Sabbath. Jesus did not so much argue that the regulations should be relaxed as that the Pharisees had misunderstood the intent of the Sabbath - it was a day on which good deeds should be done (such as healing, Luke 6:6-11).

Picking heads of grain was permitted in the Law (Deut. 23:25); only the fact that it was done on the Sabbath was seen by the Pharisees as unlawful. See "Eating in the Countryside - Deuteronomy 23:24-25" below.

The "consecrated bread" was bread prepared in a special way for use in temple service. It was to be eaten only by priests (Lev. 24:5-9), although in a time of need David had used it for his companions (1 Sam. 21:3-6).

Jesus is "the Lord of the Sabbath." The Sabbath was instituted by God (Gen. 2:3; Exod. 20:8-11) and belonged exclusively to him (Isa. 58:13). In claiming that he was Lord over it, Jesus indicated his own deity and divine authority to interpret the Law.

In Luke 6:9, Jesus presented a choice between doing good and doing evil on the Sabbath, not between doing good and doing nothing. He saw the failure to do good as evil in itself.

The Pharisees wanted to kill Jesus (Luke 6:11; John 5:18), but he had publicly asked a relevant question and they had not answered it. They could not bring an action against him. It was not yet his time (cf. John 7:6).

Sabbath. Along with circumcision, the Sabbath rule defined Israel's life and identity (Exod. 20:8-11; 31:12-17; 35:1-3). Obeying this command was an expression of faith in and love for God. Thus, one's regard for the Sabbath was a reflection of one's regard for God himself. At its simplest, the Sabbath command was about resting from work. More profoundly, it was meant to teach Israel to understand God's authority as Creator (Exod. 20:11) and power as Redeemer (Deut. 5:15). They were to rest from their labor in order to rest (trust) in him. picking . . . rubbing . . . eating. The law permitted such simple gleaning to satisfy hunger (Deut. 23:25).

Pharisees. See note on 5:17. not lawful. In their zeal for God's law, the Pharisees developed their own rules that interpreted and expanded God's commands. While the disciples' actions were allowed by the law, they violated the Pharisees' traditional rules about what could be done on the Sabbath (m. Shab. 7:2).

read. Jesus often answered questions and reframed debates by going back to Scripture itself, ignoring human tradition (see Mark 12:10, 16; Matt. 12:5; 19:4; 21:16). David. King of Israel who was anointed after God's own heart (1 Sam. 16:1-13; Acts 13:22). God made a covenant with him and his descents to remain on Israel's throne forever (2 Sam. 7:4-17; Ps. 89:19-37). By alluding to David, Jesus emphasized his role as the messianic Son of David (see notes on 1:27-33, 69; 2:3-4, 11). Jesus is David's greater son who is also David's Lord (20:41-44; Ps. 110:1). hungry. Before he took the throne in Israel, David was pursued by Saul, a wicked king. While on the run with men loyal to him, David was desperate for food and water when he came upon the tabernacle. The only food there was the bread of the presence. This was the consecrated bread that was laid before the Lord in the sanctuary as a reminder of their covenant fellowship with him (Lev. 24:5-8). Each Sabbath, twelve fresh loaves of bread were put out. Only the priests could eat the old bread that was taken away (Lev. 24:9). However, the priests recognized the need of David and his men and gave them the bread to eat (1 Sam. 21:1-6; see Lev. 19:18). If the Pharisees were going to condemn Jesus and his disciples for breaking their rule, they must also condemn David and his men for breaking God's law. Or, they must rethink their approach to understanding and obeying God's law.

Son of Man. See note on 5:24. Lord of the Sabbath. As the Son of Man, Jesus is Lord of the Sabbath — the giver and perfect interpreter of the command. He is able to provide the ultimate rest God intended for his people. By his own spiritual labor, he will provide salvation (an eternal Sabbath rest) for those who trust in him, experienced both in the present (Matt. 11:28-30) and in the future (Heb. 4:1-13). Thus, Jesus didn't just keep a Sabbath law given to Israel. Jesus lived in such a way that the Sabbath law was displayed in who he was and what he did. Luke put this assertion in the middle of two Sabbath related events (vv. 1-5 and 6-11) to highlight its importance.

watching him closely. The religious leaders were looking for a way to charge Jesus with breaking the Sabbath. heal. Works of necessity, including life-saving work was permitted on the Sabbath. However, it was believed that anything that wasn't life-threatening could wait until after the Sabbath.

he knew. An evidence of Jesus's supernatural insight (see 4:23). man whose hand was withered. All of these supposedly devout men have gathered to worship the living God. But not one of them thought to attempt to help this man. Though they claimed to love God and his Law, but they didn't really keep it (Deut. 6:5-6). They failed to love their neighbor by caring for this man (Lev. 19:8). Instead, they were using him as a weapon to accuse a fellow Jew of sin.

lawful on the Sabbath. Jesus challenged the misguided beliefs of the scribes and Pharisees (see note on v. 7). Giving life is more important than the strict observation of rules. Failure to do good and save is the same as inflicting harm and bringing destruction (see Jam. 4:17). hand was restored. Jesus displayed his power and authority as Lord of the Sabbath (see note on vv. 1, 5).

Interestingly, Jesus is never accused of breaking the Sabbath at his trial (22:66–23:25). Their anger is likely the result of the authority claimed by Jesus (v. 5). If Jesus was the Lord of the Sabbath, then he was the giver of the Sabbath, making him God in the flesh. Because they did not have eyes to see that this was true, it was blasphemy to them (22:70-71; John 5:18).