Luke 6:1

KJV

¶ And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing [them] in [their] hands.

KJV (with Strong's)

And {G1161} it came to pass {G1096} on {G1722} the second {G1207} sabbath {G4521} after the first {G1207}, that he {G846} went {G1279} through {G1223} the corn fields {G4702}; and {G2532} his {G846} disciples {G3101} plucked {G5089} the ears of corn {G4719}, and {G2532} did eat {G2068}, rubbing {G5597} them in their hands {G5495}.

Complete Jewish Bible

One Shabbat, while Yeshua was passing through some wheat fields, his talmidim began plucking the heads of grain, rubbing them between their hands and eating the seeds.

Berean Standard Bible

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.

American Standard Version

Now it came to pass on a sabbath, that he was going through the grainfields; and his disciples plucked the ears, and did eat, rubbing them in their hands.

Commentary

### SUMMARY
Luke 6:1 introduces a pivotal moment in Jesus' ministry, detailing an incident where His disciples, while passing through grain fields on a Sabbath, plucked and ate ears of grain. This seemingly innocuous act immediately ignites a significant controversy with the religious authorities, particularly the Pharisees, setting the stage for Jesus' profound teachings on the true nature and purpose of the Sabbath, challenging their rigid, legalistic interpretations.

### CONTEXT
* **Literary Context:** This verse serves as the opening scene for a series of Sabbath controversies in Luke's Gospel, immediately following Jesus' parables about new wine and old wineskins in [Luke 5:33-39](/luke/5-33-39 "Luke 5:33-39 - New Wine, New Wineskins"), which already highlighted the tension between Jesus' new covenant teachings and the established traditions. The incident in [Luke 6:1](/luke/6-1 "Luke 6:1 - Disciples Pluck Grain on the Sabbath") is directly followed by another Sabbath confrontation involving the healing of a man with a withered hand in [Luke 6:6-11](/luke/6-6-11 "Luke 6:6-11 - Healing on the Sabbath"), demonstrating a consistent pattern of Jesus challenging the Pharisaic understanding of the Law. These encounters collectively underscore Jesus' authority and His reinterpretation of divine commands, moving from external observance to internal principle and compassionate action.
* **Historical & Cultural Context:** The phrase "on the second sabbath after the first" (Greek: _deuteroprótos_) uniquely found in Luke, most likely refers to the first Sabbath after the second day of the Passover festival, from which the counting of the fifty days to Pentecost began. This places the event squarely within the season of the barley or wheat harvest in ancient Israel, explaining why Jesus and His disciples were passing through "corn fields" (meaning grain fields). While the Mosaic Law permitted travelers to pluck grain from a neighbor's field to satisfy hunger ([Deuteronomy 23:25](/deuteronomy/23-25 "Deuteronomy 23:25 - Gleaning Law")), the issue here was not the act of gleaning itself but that it occurred on the Sabbath. The Pharisees, with their extensive oral traditions (Halakha), had meticulously defined what constituted "work" on the Sabbath, classifying actions like plucking as "reaping" and rubbing as "threshing" or "winnowing," all of which were forbidden.
* **Key Themes:** The incident in [Luke 6:1](/luke/6-1 "Luke 6:1 - Disciples Pluck Grain on the Sabbath") introduces several pivotal themes that permeate Jesus' ministry. Foremost is the **Sabbath Controversy**, where Jesus consistently challenges the legalistic and burdensome interpretations of the Sabbath by the Pharisees, advocating for its original intent as a day of rest, worship, and human flourishing rather than strict regulation. This leads to the theme of **Human Need vs. Legalism**, as the disciples' hunger highlights a basic human necessity that Jesus prioritizes over man-made traditions. Ultimately, this passage is a powerful demonstration of **Jesus' Authority**, culminating in His declaration in [Luke 6:5](/luke/6-5 "Luke 6:5 - Jesus, Lord of the Sabbath") that "the Son of Man is Lord even of the Sabbath," asserting His divine prerogative to interpret and fulfill the Law, not abolish it, and to reveal its true spirit of mercy and love.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **second sabbath after the first (Greek, _deuteróprōtos'_):** This unique compound word (G1207) signifies a specific chronological marker. It literally means "second-first" and is widely understood to denote the first Sabbath that occurred after the second day of the Passover festival, from which the count of the seven Sabbaths leading to Pentecost (the Feast of Weeks) began. This precise timing places the event during the early grain harvest, providing the context for the disciples' actions and the subsequent Pharisaic objection.
* **plucked (Greek, _tíllō'_):** The verb _tíllō_ (G5089) means "to pull off" or "to pluck." In the context of grain, it refers to pulling off ears from the stalk. While permitted by Mosaic Law for personal consumption by a traveler ([Deuteronomy 23:25](/deuteronomy/23-25 "Deuteronomy 23:25 - Law of Gleaning")), the Pharisees considered this act, when performed on the Sabbath, to be a form of "reaping," which was forbidden work.
* **rubbing (Greek, _psṓchō'_):</b> The verb _psṓchō_ (G5597) means "to triturate" or "to rub out." Here, it describes the action of rubbing the plucked ears of grain in their hands to separate the kernels from the husks. This action was interpreted by the Pharisees as a form of "threshing" or "winnowing," also prohibited activities on the Sabbath, thus compounding the perceived violation.

#### Verse Breakdown
* **"¶ And it came to pass on the second sabbath after the first,"**: This opening clause establishes the precise timing of the event. The phrase "second sabbath after the first" (Greek: _deuteroprótos_) is a unique Lukan detail, indicating the first Sabbath following the Passover week, during which the counting of the Omer (leading to Pentecost) commenced. This specific timing is crucial as it places the incident during the grain harvest season, which explains the disciples' presence in the fields and the nature of their actions. The use of "it came to pass" (Greek: _ginomai_) is a common Lukan transition, signaling the unfolding of a significant event.
* **"that he went through the corn fields;"**: This describes the setting and the simple act of Jesus and His disciples walking through cultivated fields. "Corn fields" in the King James Version refers to fields of grain, such as barley or wheat, not maize. Their journey through these fields during harvest time is natural and incidental, yet it provides the immediate context for the disciples' actions that follow.
* **"and his disciples plucked the ears of corn, and did eat, rubbing [them] in [their] hands."**: This clause details the specific actions that drew the Pharisees' condemnation. The disciples, presumably hungry, plucked the ripe ears of grain. The act of "rubbing them in their hands" was a practical way to remove the husks and make the kernels edible. While the Mosaic Law explicitly permitted gleaning for hunger ([Deuteronomy 23:25](/deuteronomy/23-25 "Deuteronomy 23:25 - Law of Gleaning")), the Pharisees' extensive oral traditions had expanded the definition of "work" on the Sabbath to include actions like plucking (reaping) and rubbing (threshing/winnowing), turning a permissible act into a perceived violation of the Sabbath law.

#### Literary Devices
Luke 6:1 employs several **literary devices** to set the scene for the ensuing conflict. The precise chronological marker, "**second sabbath after the first**," serves as a unique **historical detail** that grounds the narrative in a specific time and agricultural context, enhancing its verisimilitude while also highlighting Luke's meticulous reporting. The seemingly mundane act of **plucking and eating grain** functions as a **catalyst**, immediately setting up the **conflict** between Jesus and the legalistic interpretations of the Pharisees. This incident acts as **foreshadowing**, indicating the recurring tension between Jesus' compassionate, spirit-of-the-law approach and the rigid, letter-of-the-law adherence of the religious authorities, a theme that will dominate much of [Luke 6](/luke/6 "Luke 6 - Jesus' Teachings and Miracles"). The simple action of the disciples implicitly introduces the theme of **human need**, which will be contrasted with the Pharisees' unyielding focus on tradition, creating a powerful **juxtaposition** that underscores Jesus' priorities.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 6:1 serves as a critical theological pivot, initiating a series of confrontations where Jesus redefines the true meaning and application of the Sabbath. Far from being a mere legalistic obligation, the Sabbath, as intended by God, was a gift to humanity for rest, renewal, and worship, designed to promote human flourishing and a deeper relationship with God. The Pharisees, however, had burdened it with countless man-made rules, losing sight of its compassionate purpose. Jesus' actions and subsequent teachings reveal that genuine piety is not found in rigid adherence to external regulations, but in understanding the spirit of the law, which prioritizes mercy, love, and human well-being. He demonstrates that He is not merely interpreting the Law, but embodying its fulfillment, revealing its ultimate purpose in Himself.

* [Matthew 12:1-8](/matthew/12-1-8 "Matthew 12:1-8 - Parallel Account of Sabbath Controversy")
* [Mark 2:23-28](/mark/2-23-28 "Mark 2:23-28 - Jesus, Lord of the Sabbath")
* [1 Samuel 21:1-6](/1_samuel/21-1-6 "1 Samuel 21:1-6 - David and the Showbread")

### REFLECTION AND APPLICATION
Luke 6:1 challenges us to examine our own understanding and application of spiritual principles. Are we, like the Pharisees, prone to elevating human traditions or rigid interpretations above the spirit of God's commands, particularly those rooted in love, mercy, and compassion? This passage calls us to a deeper understanding of God's heart, which values human need and flourishing over burdensome rules. It invites us to consider where we might be imposing unnecessary burdens on ourselves or others in the name of faith, rather than embracing the freedom and grace offered by Christ. True spiritual maturity involves discerning the underlying purpose of God's word and living it out with wisdom, love, and a focus on genuine human well-being, always prioritizing relationship with God and neighbor over mere external conformity.

#### Questions for Reflection
* **In what areas of my life or faith community might I be prioritizing man-made rules or traditions over God's compassionate heart?**
* **How can I better discern the spirit of God's commands rather than getting lost in legalistic interpretations?**
* **What does Jesus' example in this passage teach me about balancing personal needs with religious obligations?**

### FAQ
**What is the meaning of "second sabbath after the first" (KJV) in Luke 6:1?**

Answer: The Greek phrase translated as "second sabbath after the first" is _deuteroprótos_ (δευτεροπρώτῳ). This unique term, found only in Luke's Gospel, is generally understood by scholars to refer to the first Sabbath that occurred after the second day of the Passover festival. The second day of Passover was when the sheaf of firstfruits was offered, marking the beginning of the counting of the Omer, a period of seven weeks (50 days) leading up to the Feast of Pentecost ([Leviticus 23:15-16](/leviticus/23-15-16 "Leviticus 23:15-16 - Counting the Omer")). Therefore, this particular Sabbath would have been the first Sabbath within that 50-day counting period, placing the event during the early grain harvest season in ancient Israel.

**Why was plucking and eating grain controversial on the Sabbath according to the Pharisees?**

Answer: While the Mosaic Law explicitly permitted a hungry traveler to pluck ears of grain from a neighbor's field with their hands to eat ([Deuteronomy 23:25](/deuteronomy/23-25 "Deuteronomy 23:25 - Gleaning Law")), the controversy arose from the Pharisees' extensive oral traditions (Halakha) regarding Sabbath observance. They had developed a detailed system of prohibitions, classifying various actions as "work" forbidden on the Sabbath. In their interpretation, plucking the ears of grain was considered a form of "reaping," and rubbing them in one's hands to separate the kernels from the husks was considered a form of "threshing" or "winnowing." Since these were activities associated with harvest work, the Pharisees viewed the disciples' actions as a violation of the Sabbath commandment, despite their hunger and the Mosaic Law's provision for gleaning.

### CHRIST-CENTERED FULFILLMENT
Luke 6:1, while seemingly a simple narrative of a Sabbath controversy, profoundly points to Jesus Christ as the ultimate fulfillment and Lord of the Sabbath. The legalistic interpretations of the Pharisees had obscured the true purpose of the Sabbath, which was designed to provide rest, renewal, and a foretaste of God's perfect rest. Jesus, in His actions and subsequent declaration in [Luke 6:5](/luke/6-5 "Luke 6:5 - Jesus, Lord of the Sabbath") that "the Son of Man is Lord even of the Sabbath," reveals that He is the very embodiment of the rest God intended. He liberates humanity from the burdensome yoke of man-made rules ([Matthew 11:28-30](/matthew/11-28-30 "Matthew 11:28-30 - Come to Me, All Who Are Weary")), offering a rest that is not merely cessation from labor but a spiritual repose found in Him. His prioritization of human need and compassion over rigid adherence to external regulations demonstrates that He is the one who brings true life and nourishment, fulfilling the spirit of the Law through grace and mercy ([Hosea 6:6](/hosea/6-6 "Hosea 6:6 - Mercy, Not Sacrifice")). In Christ, believers enter into God's eternal Sabbath rest ([Hebrews 4:9-10](/hebrews/4-9-10 "Hebrews 4:9-10 - The Sabbath Rest for the People of God")), finding ultimate freedom and spiritual sustenance that no human tradition could ever provide.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 23:25

When thou comest into the standing corn of thy neighbour, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbour's standing corn.

Mark 2:23

And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.

Mark 2:28

Therefore the Son of man is Lord also of the sabbath.

Matthew 12:1

¶ At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.

Matthew 12:8

For the Son of man is Lord even of the sabbath day.

Leviticus 23:7

In the first day ye shall have an holy convocation: ye shall do no servile work therein.

Leviticus 23:10

Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: