TRV
Translation
King James Version
And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
Complete Jewish Bible
The Torah-teachers and P'rushim watched Yeshua carefully to see if he would heal on Shabbat, so that they could accuse him of something.
Berean Standard Bible
Looking for a reason to accuse Jesus, the scribes and Pharisees were watching Him closely to see if He would heal on the Sabbath.
American Standard Version
And the scribes and the Pharisees watched him, whether he would heal on the sabbath; that they might find how to accuse him.
World English Bible Messianic
The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him.
Geneva Bible (1599)
And the Scribes and Pharises watched him, whether he would heale on the Sabbath day, that they might finde an accusation against him.
Young's Literal Translation
and the scribes and the Pharisees were watching him, if on the sabbath he will heal, that they might find an accusation against him.
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In the KJVVerse 25,154 of 31,102
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Commentary on Luke 6 verses 1–11
1 ¶ 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.
2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;
4 How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?
5 And he said unto them, That the Son of man is Lord also of the sabbath.
6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.
7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.
9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?
10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.
11 And they were filled with madness; and communed one with another what they might do to Jesus.
These two passages of story we had both in Matthew and Mark, and they were there laid together (Mat 12:1; Mar 2:23; Mar 3:1), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,
I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second sabbath after the first (Luk 6:1), that is, as Dr. Whitby thinks is pretty clear, the first sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroprōton, the second deuterodeuteron, and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe, 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat (Luk 6:1); a little served them, and that which had no delicacy in it. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, Luk 6:2. The Pharisees quarrelled with them as doing that which it was not lawful to do on the sabbath days, when it was their own practice to feed deliciously on sabbath days, more than on all other days. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate! 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, Luk 6:3, Luk 6:4. And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men. 5. Works of necessity are particularly allowable on the sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day. 6. Jesus Christ, though he allowed works of necessity on the sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (Luk 6:5): The Son of man is Lord also of the sabbath. In the kingdom of the Redeemer, the sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer 16:14, Jer 16:15. In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a sabbath of rest still) but shall be transferred to a new day, the first day of the week.
II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this, 1. Christ on the sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify sabbaths in religious assemblies. On the sabbath there ought to be a holy convocation; and our place must not be empty without very good reason. 2. In the synagogue, on the sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude. 3. Christ's patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ. 4. Among those who were the hearers of Christ's excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, Luk 6:7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the sabbath day, that they might find an accusation against him, and surprise him with a prosecution. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, Luk 6:8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient's faith and boldness. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (Luk 6:9): Is it lawful to do good, or evil, on the sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good. 7. He healed the poor man, and restored him to the present use of his right hand, with a word's speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, Luk 6:10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it. 8. His adversaries were hereby enraged so much the more against him, Luk 6:11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God, - instead of being brought to be in love with him as a benefactor to mankind, - they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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TertullianAD 220
Against Marcion Book IV
But because He did not directly defend His disciples, but excuses them; because He interposes human want, as if deprecating censure; because He maintains the honour of the Sabbath as a day which is to be free from gloom rather than from work; because he puts David and his companions on a level with His own disciples in their fault and their extenuation; because He is pleased to endorse the Creator's indulgence: because He is Himself good according to His example-is He therefore alien from the Creator? Then the Pharisees watch whether He would heal on the Sabbath-day, that they might accuse Him-surely as a violator of the Sabbath, not as the propounder of a new god; for perhaps I might be content with insisting on all occasions on this one point, that another Christ is nowhere proclaimed.
Titus of Bostra (as quoted by Aquinas, AD 1274)AD 378
Catena Aurea by Aquinas
When the eyes of all were, as it were, riveted together, and their minds also fixed upon the consideration of the matter, he said to the man, Stretch forth thy hand; I command thee, Who created man. But he who had the withered hand hears, and is made whole, as it follows, And he stretched it, and it was restored. But they who should have been astonished at the miracle, increased in malice; as it follows, But they were filled with madness; and communed one with another what they should do to Jesus.
Ambrose of MilanAD 397
Commentary on Luke
Then you heard the words of the Lord, saying, “Stretch forth your hand.” That is the common and universal remedy. You who think that you have a healthy hand beware lest it is withered by greed or by sacrilege. Hold it out often. Hold it out to the poor person who begs you. Hold it out to help your neighbor, to give protection to a widow, to snatch from harm one whom you see subjected to unjust insult. Hold it out to God for your sins. The hand is stretched forth; then it is healed. Jeroboam’s hand withered when he sacrificed to idols; then it stretched out when he entreated God.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
Now the Jews thought this unlawful on the Sabbath, but Christ by the gift of new grace represented hereby the rest of the law, the work of grace. Wonderfully has He called it the second-first sabbath, not the first-second, because that was loosed from the law which was first, and this is made first which was ordained second. It is therefore called the second sabbath according to number, the first according to the grace of the work. For that sabbath is better where there is no penalty, than that where there is a penalty prescribed. Or this perhaps was first in the foreknowledge of wisdom, and second in the sanction of the ordinance. Now in David escaping with his companions, there was a foreshadowing of Christ in the law, who with His Apostles escaped the prince of the world. But how was it that the Observer and Defender of the law Himself both eat the bread, and gave it to those that were with Him, which no one was allowed to eat but the priests, except that He might show by that figure that the priests' bread was to come over to the use of the people, or that we ought to imitate the priests' life, or that all the children of the Church are priests, for we are anointed into a holy priesthood, offering ourselves a spiritual sacrifice to God. (1 Pet. 2:5.) But if the sabbath was made for men, and the benefit of men required that a man when hungry (having been long without the fruits of the earth) should forsake the abstinence of the old fast, the law is surely not broken but fulfilled.
The Lord now proceeds to another work. For He who had determined to make the whole man safe, was able to cure each member. Hence it is said, And it came to pass also on another sabbath, that he entered into the synagogue and taught.
But the law by things present prefigured the form of things future, among which surely the days of rest to come are to be not from good works but from evil. For although secular works may be given up, yet it is no idle act of a good work to rest in the praise of God.
You have heard then the words of Him who says, Stretch forth thy hand. That is a frequent and common cure, and thou that thinkest thy hand is whole, beware lest it be contracted by avarice or sacrilege. Stretch it forth oftener to help thy neighbour, to protect the widow, to save from injury him whom you see the victim of unjust attack; stretch it forth to the poor man who beseeches thee; stretch it forth to the Lord, to ask pardon of thy sins; as the hand is stretched forth so is it healed. (1 Kings 13:5, 6.)
Ambrose of MilanAD 397
Commentary on Luke
“Are you angry at me because I have healed the whole man on the sabbath day?” In this place he revivified with the salutary strength of good works the hand which Adam stretched out to pluck the fruit of the forbidden tree. The hand which had withered through a crime was healed by good deeds. Christ thereby rebuked the Jews who violated the precepts of the law with evil interpretations. They thought that they should rest even from good works on the sabbath, since the law prefigured in the present the form of the future in which indeed the days of rest from evils, not from blessings, would come.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. in Matt. 40.) And as Matthew relates, they go out to take counsel, that they should kill him.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 23
The miracle sometimes converts to faith those who had disbelieved the word, but the Pharisees watched him to see if he would heal on the sabbath. The nature of an envious person is such that he makes the praises of others food for his own disease and is wickedly maddened by their reputation. Once more he spoke to this; “he reveals deep and mysterious things; he knows what is in the darkness, and the light dwells with him.” And why did he do this? Perhaps it might be to move the cruel and unpitying Pharisee to compassion. The man’s malady [his withered hand] perhaps might shame them and persuade them to dispel the flames of their envy.This question is most wise indeed and a most suitable statement to meet their folly. If it is lawful to do good on the sabbath and nothing prevents the sick being pitied by God, cease picking up opportunities for fault-finding against Christ and bringing down on your own head the sentence which the Father has decreed against those who dishonor the Son. You have heard the Father where he says of the Son by the voice of David, “I will crush his foes before him and strike down those who hate him.” But if it is not lawful to do good on the sabbath and the law forbids the saving of life, you have made yourself an accuser of the law.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
But He taught things far beyond their comprehension, and opened to his hearers the way to future salvation by Him; and then after having first taught them, He suddenly showed His divine power, as it follows, and there was a man there whose right hand was withered.
For this is the way of the envious man, he feeds in himself his pang of grief with the praises of others. But the Lord knew all things, and searches the hearts; as it follows, But he knew their thoughts, and said to the man who had the withered hand, Rise up, and stand. And he arose, and stood forth, that perchance he might stir up the cruel Pharisees to pity, and allay the flames of their passion.
This is a very useful question, for if it is lawful to do good on the sabbath, and there is no reason why those who work should not obtain mercy from God, cease to gather up accusation against Christ. But if it be not lawful to do good on the sabbath, and the law prohibits the safety of life, thou art become the accuser of the law. For if we examine the very institution of the sabbath, we shall find it was introduced for an object of mercy, for God commanded to keep holy the sabbath, that may rest thy man servant and thy maid servant, and all thy cattle. (Exod. 20:23.) But he who has mercy on his ox, and the rest of his cattle, how much rather will he not have mercy on man troubled with a severe disease?
Thou perceivest, O Pharisee, a divine Worker, and Him Who delivers the sick by His heavenly power, and out of envy thou breathest forth death.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
He chiefly heals and teaches on the sabbaths, not only to convey the meaning of a spiritual sabbath, but because of the more numerous assembly of the people.
But since the Master had excused by an undeniable example the breach of the sabbath, with which they charged His disciples, their object is now by watching to bring a false accusation against the Master Himself. As it follows, And the Scribes and Pharisees watched him, if he would heal on the sabbath, that if He did not, they might accuse Him of cruelty or impotence; if He did, of violation of the sabbath. Hence it follows, that they might find an accusation against him.
But the Lord anticipating the false charge which they were preparing against Him, reproves those who by wrongly interpreting the law thought that they must rest on the sabbath-day even from good works; whereas the law commands us to abstain from servile works, i. e. from evil, on the sabbath. Hence it follows, Then said Jesus unto them, I ask you, Is it lawful to do good on the sabbath, &c.
The man represents the human race, withered by the unfruitfulness of good works, because of the hand in our first parent stretched forth to take the apple, which was healed by the innocent hand stretched forth on the cross. And rightly was the withered hand in the synagogue, because where there is the greater gift of knowledge, there the transgressor lies under the greater blame.
BedeAD 735
On the Gospel of Luke
But the scribes and Pharisees watched whether he would heal on the Sabbath, that they might find something to accuse him of. Because the destruction of the Sabbath which they accused in his disciples, the teacher excused by a probable example, now they want to censure the teacher himself by observing him, that if he heals on the Sabbath, they might accuse him of transgression; if he does not heal, of cruelty or weakness.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 6:7 captures a pivotal moment of intense scrutiny, revealing the adversarial posture of the religious authorities toward Jesus. The scribes and Pharisees, driven by a desire to discredit Him, meticulously observed whether He would perform a healing on the Sabbath, seeking a legal pretext to lodge a formal accusation against His ministry and teachings. This verse sets the stage for a direct confrontation between rigid legalism and divine compassion, underscoring the escalating tension between Jesus and the established religious order.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke employs several literary devices in this concise verse to convey its profound tension. The most prominent is Foreshadowing, as the hostile observation and the search for an "accusation" clearly anticipate Jesus' eventual trial and crucifixion, where He is indeed formally accused and condemned by these very groups. There is also significant Irony at play: the religious leaders, who ostensibly represent God's law and righteousness, are depicted as having malicious intent, seeking to condemn someone for an act of compassion and healing. This highlights the stark contrast between their external piety and their internal corruption. Furthermore, the verse sets up a clear Antithesis between the legalistic, rule-bound approach of the scribes and Pharisees and the compassionate, life-giving ministry of Jesus, which will be immediately demonstrated in the subsequent verses. Their "watching" is a form of Surveillance, emphasizing their oppressive and judgmental posture.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 6:7 serves as a powerful theological statement about the nature of true righteousness and the dangers of religious legalism. It underscores that God's law, particularly the Sabbath, was intended for human flourishing and not as a burdensome set of rules to oppress or condemn. The Pharisees' actions reveal a profound misunderstanding of God's heart, prioritizing external observance and human tradition over compassion and the well-being of individuals. This verse highlights the tension between the letter of the law and its spirit, a theme central to Jesus' ministry, where He consistently challenged the religious establishment's rigid interpretations that stifled mercy and love. The meticulous, hostile observation of Jesus also foreshadows the ultimate conflict between divine truth and human opposition, revealing the spiritual blindness that can accompany religious zeal devoid of genuine love.
REFLECTION AND APPLICATION
Luke 6:7 offers profound lessons for contemporary believers, urging us to examine the motivations behind our religious practices and our interactions with others. The scribes and Pharisees, though outwardly devout, allowed their zeal for tradition to eclipse God's heart of compassion, leading them to actively seek fault in Jesus rather than celebrating His life-giving power. This serves as a potent warning against legalism, reminding us that rigid adherence to rules, divorced from love and mercy, can become a spiritual trap, blinding us to God's true intentions and hindering His work. We are called to embody the spirit of the law—love for God and neighbor—rather than merely its letter. This verse challenges us to cultivate a heart of grace and understanding, seeking to uplift and heal rather than to condemn or accuse. It compels us to ask if our spiritual scrutiny of others is born of genuine concern or a critical spirit, and whether our faith prioritizes human flourishing as Jesus did.
Questions for Reflection
FAQ
Why were the scribes and Pharisees so intent on finding an accusation against Jesus for healing on the Sabbath?
Answer: The scribes and Pharisees were deeply committed to their interpretation of the Mosaic Law, particularly the Sabbath commands. Over centuries, they had developed an elaborate system of oral traditions that defined what constituted "work" (melakha) on the Sabbath. Healing, unless it was an immediate life-threatening emergency, was generally considered "work" and therefore forbidden. They viewed Jesus' repeated acts of healing on the Sabbath as a direct violation of God's law and their sacred traditions. Their intent was not merely theological disagreement but a desire to find a formal charge (katēgoría) against Him, which could lead to His condemnation by religious authorities like the Sanhedrin. They perceived Jesus as a threat to their authority, their interpretation of the Law, and the established religious order, and sought to discredit and eliminate Him. This is evident throughout the Gospels, such as when they plot against Jesus after He performs a miracle on the Sabbath in John 5:16-18.
CHRIST-CENTERED FULFILLMENT
Luke 6:7, with its depiction of Jesus under hostile scrutiny for an act of compassion, profoundly foreshadows His ultimate fulfillment as the Christ. The scribes and Pharisees, in their legalistic zeal, sought to entrap Jesus, but their very efforts inadvertently set the stage for His greater purpose. Jesus, as the true Lord of the Sabbath (Luke 6:5), consistently demonstrated that God's desire is for mercy, not sacrifice (Matthew 12:7). His willingness to heal on the Sabbath, despite the legalistic traps, reveals His divine authority and His unwavering commitment to human flourishing. This act of compassion, which the religious leaders deemed worthy of accusation, ultimately culminates in His greatest act of healing: the atonement on the cross. There, the Lamb of God, who knew no sin, became sin for us (2 Corinthians 5:21), taking upon Himself the ultimate "accusation" of humanity's sin, so that we might be made righteous. The very legalism that sought to condemn Him ultimately paved the way for the fulfillment of God's redemptive plan, demonstrating that true freedom and healing are found not in rigid adherence to rules, but in the liberating grace of Christ's sacrifice (Galatians 5:1).