And it came to pass on the second sabbath after the first, that he went through the grainfields; and his disciples plucked the ears of grain, and did eat, rubbing them in their hands.
All Commentaries on Luke 6:1 Go To Luke 6
Cornelius a Lapide
AD 1637
And it came to pass on the second Sabbath after the first.—On the second Sabbath. The Arabic version.
What was this Sabbath?
1. The eighth day of unleavened bread or the last day of the Passover. Epiphanius, Vetablus, and others.
The first day of unleavened bread or the second day of the Passover, and therefore both the first and second Sabbath or Feast-day. Isidore, Euthymius, and another.
3. The Feast of Pentecost. The second or next greatest to the Passover. Maldonatus.
4. I however consider that this Sabbath was not a feast but a Sabbath in the strict sense of the word, i.e. a day on which the Jews were forbidden even to prepare their food ( Exodus 35:3), which they were permitted to do on other feasts ( Exodus 12:16).
That this is the true interpretation is clear from the other Evangelists, who speak of this day as simply a Sabbath.
(In accordance with Lapide the Revised Version reads, "Now it came to pass on a Sabbath.")
But why is this Sabbath called the second after the first?
1. Because it followed on a feast (Theophylact); or, as others hold, because it was followed by a feast, and thus became the first before the second, which was close at hand.
2. Scaliger considers it to be the first Sabbath after the Feast of the Passover, called the second after the first, because it was the first after the second day of unleavened bread, from which day was numbered the seven weeks to Pentecost. Song of Solomon , also Vasquez.
3. S. Chrysostom and others think the words imply a feast or Sabbath in a twofold sense, a day on which another feast-day falls, and that they convey the same meaning as the Latin word "duplitia;" but to this interpretation Jansenius objects.
4. But it is most probable that the words mean the Sabbath which fell within the week of Pentecost or on the Feast-day itself. The Pascal Sabbath being distinguished as the first or principal Sabbath of the whole year. S. John 19:31.
(1.) This opinion is confirmed by the fact that what is here narrated of the disciples must have happened about the time of Pentecost, i.e. when the corn was ripe. Hence the command to the Jews to offer their firstfruits, Leviticus 23:17.
(2.) And because, as I have showed, this was a Sabbath in the strict sense of the word, and was called second, in respect of some other Sabbath which held rank as the first, and not with any reference to the Passover or any other feast.
(3). Because, again, none of the other opinions seem to be probable. For, to sum up, the Feasts of the Passover and Pentecost are so nearly connected, that, although one is first in dignity and order, the second follows in all respects closely upon it. For this reason the Italians call Pentecost the Passover of the Holy Ghost. The same may be said also of the Sabbaths which fall within these feasts; therefore the Church numbers her Sundays from Easter to Pentecost, and from the latter festival to Advent.
But you will object that the week of Pentecost was not a feast in the same sense as the week of the Passover: therefore that the Sabbath which fell in it was not of more importance than any other. I answer that although the Pentecostal week was not commanded by the law to be kept as a feast, it was so kept by the piety of the Jews. Genebrardus" Hebrew Calendar, and on the Psalm.
Figuratively, saysS. Ambrose, we may understand this Sabbath to mean the Gospel, which is second to the law in point of time, but first in dignity and importance.
He further adds, commenting on Ps. xlvii, the words "second Sabbath after the first" mean the Jewish Sabbath, for after the resurrection the Lord"s day took its place. From that time therefore it became second in dignity, yet at the same time it was rightly called first, because of its sanctity and the priority of its institution.
Figuratively, Christ taught and worked His chief miracles on the Sabbath not only to prefigure the spiritual Sabbath, when the mind, no longer taken up with evil lusts and passions, will be free to serve God alone, but because of the gathering together of the people, as they assemble now on the Lord"s-day.
There was also another reason, viz, to teach the Jews the true observance of the Sabbath, and that they might no longer be offended at the wonderful works which Christ wrought on that day, as were the Scribes, who accused Him of transgressing the law, and gave Him up to that death by means of which God effected the redemption of mankind. Bede.
