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In this chapter we have Christ's exposition of the moral law, which he came not to destroy, but to fulfil, and to fill up, by his gospel. I. Here is a proof of the lawfulness of works of necessity and mercy on the sabbath day, the former in vindication of his disciples' plucking the ears of corn, the latter in vindication of himself healing the withered hand on that day (Luk 6:1-11). II. His retirement for secret prayer (Luk 6:12). III. His calling his twelve apostles (Luk 6:13-16). IV. His curing the multitudes of those under various diseases who made their application to him (Luk 6:17-19). V. The sermon that he preached to his disciples and the multitude, instructing them in their duty both to God and man (v. 20-49).

And it came to pass on the second sabbath day after the first,.... Or "second first sabbath", concerning which interpreters are greatly divided. Some think, that it was either the seventh day of the feast of unleavened bread, or the eighth day of the feast of tabernacles. Others, that it was the sabbath which fell that year on the day of Pentecost; and that as there were three grand festivals among the Jews, the feasts of passover, Pentecost, and tabernacles; so when the sabbath day fell on the feast of the passover, it was called the first prime sabbath, when on the feast of Pentecost, it was called the second prime sabbath, and when on the feast of tabernacles, the third prime sabbath. Others have been of opinion, that as the Jews had two beginnings of their year, the one on civil accounts in Tisri, the other on ecclesiastical accounts in Nisan; so the first sabbath in Tisri was called the first first sabbath, and that in Nisan, which was this, the second first sabbath: but what seems most likely is, that this sabbath was, as it may be rendered, "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the firstfruits was offered, and harvest might be begun; which suits well with ears of corn being ripe at this time, which the disciples rubbed. So the Jews reckoned the seven weeks from thence to Pentecost by sabbaths; the first after the second day they called the second first, or the first after the second day; the second they called the second second; and the third was named the second third; and so on, the second fourth, the second fifth, the second sixth, and second seventh, which brought on Pentecost, when the harvest was ended. So in the Jewish liturgies, there are collects for the first sabbath after the passover, and for the second sabbath after the passover, and so on to the sabbath before Pentecost. The eastern versions, Syriac, Arabic, Persic, and Ethiopic, not knowing what should be meant by it, have only rendered it, "on the sabbath day", as in Mat_. 12:1. See Gill on Mat 12:1. That he went through the corn fields; that is, Jesus, as the Syriac, Persic, and Ethiopic versions: and his disciples plucked the ears of corn, and did eat, rubbing them in their hands: after they had plucked them they rubbed them in their hands to get clean off the husk or beard, that were on them, and then ate the grains. And as plucking of the ears of corn was forbidden on a sabbath day; see Gill on Mat 12:2, so was rubbing them; though if they were rubbed before, the chaff might be blown off from them in the hand, and eat on the sabbath day: the rule is this (l); "he that rubs ears of corn on the evening of the sabbath, (i.e. on the sixth day,) may blow them from hand to hand on the morrow, and eat'' But the disciples both plucked them, and rubbed them, and blew away the chaff from them on the sabbath day, and therefore were complained of by the Pharisees. (l) T. Bab. Betza, fol. 12. 2. & 13. 2. Vid. Maimon. Hilch. Sabbat, c. 21. sect. 14. 17.

But he that heareth, and doth not,.... Hears Christ's sayings externally, but does not obey his commands: is like a man that without a foundation built upon the earth: that is, without digging for a foundation, built his house upon the surface of the earth; "upon the dust of it", as the Syriac version renders it; or, "upon the sand", as Matthew says: "against which the stream did beat vehemently, and immediately it fell, and the ruin of that house was great"; See Gill on Mat 7:26. See Gill on Mat 7:27. Next: Luke Chapter 7

(in Princ. Prov.) But lay your foundations upon a rock, that is, lean upon the faith of Christ, so as to persevere immoveable in adversity, whether it come from man or God.

He teaches that the foundation of the virtues is obedience of heavenly instructions, whereby this house of ours cannot be shaken by the flow of desires, by the assault of spiritual wickedness, by the rain of the world or the dark arguments of heretics.

Or, He teaches that the obedience to heavenly precepts is the foundation of all virtue, by means of which this our house can be moved neither by the torrent of pleasures, nor by the violence of spiritual wickedness, neither by the storms of this world, nor by the cloudy disputations of heretics; hence it follows, But the flood came, &c.

In a certain place in the Gospel, the Lord says that the wise hearer of his word ought to be like a man who, wishing to build, digs rather deeply until he comes to bedrock. There without anxiety he establishes what he builds against the onrush of a flood, so that when it comes, rather it may be pushed back by the solidity of the building than that house collapse by the impact. Let us consider the Scripture of God as being a field where we want to build something. Let us not be lazy or content with the surface. Let us dig more deeply until we come to rock: "Now the rock was Christ."

But the advantage which arises from the keeping of the commandments, or the loss from disobedience, he shows as follows; Whosoever cometh to me, and heareth my sayings, he is like to a man who built his house upon a rock, &c.

He who digs deep and laid the foundation upon the rock. When foundations are given in the plural in the mystery of the Church, they signify the teachers, of whom it is said: "Her foundation is in the holy mountains" (Psalm 86). But when the foundation is given in the singular, Christ Himself is expressed as the teacher of teachers and the foundation of all foundations. Of whom it is said: "For other foundation can no man lay than that is laid, which is Jesus Christ" (1 Cor. 3). Therefore, this foundation was laid not upon the earth, but upon a rock by the wise architect because the minds of sublime men were established by Christ, not in earthly desires, but in His invincible faith, hope, and charity. But the rock (he says) was Christ (1 Cor. 10). He who digs deep because by the precepts of humility he tears out all earthly things from the hearts of the faithful, lest they serve God for some lowly or temporal advantage. Morally, the foundations of the house are the intentions of good conversation, which the perfect hearer of the word, having cleared away by Christian humility the debris of vain and fragile thoughts, firmly inserts in the fulfillment of Christ's commandments. This he does, namely, with Christ specially cooperating within himself, which Christ generally does in the universal Church. Rejoicing with the Psalmist: "He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, etc." (Psalm 40).

However, when the flood came, it struck that house, and it could not move it. For it was founded upon a rock. The flood of the river, which elsewhere he calls the gates of hell, saying: "You are Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it" (Matt. XVI); it is the same thing of which he mentioned above: "Blessed are you when men hate you, and when they separate you, and reproach you, and cast out your name as evil" (Luke VI). These firm corners of the Church, although they rush upon them, could not, however, destroy them. Because they rejoiced on that day and exulted, thus encouraging each other against the rage of the waves: "Behold, we bless those who have endured. You have heard of the patience of Job, and you have seen the end of the Lord" (James V). And again: "The river's rush makes glad the city of God, the Most High sanctified his tabernacle. God is in her midst; she shall not be moved" (Psalm XLV). But also, according to the laws of tropology, the separate houses of ours are daily beaten by either unclean spirits, or wicked men, or by the very restlessness of their own mind or body, and they are leaned as much as they trust in their own strength. But as much as they adhere to that invincible rock, they cannot be shaken.

The rock is Christ. He digs deep; by the precepts of humility He plucks out all earthly things from the hearts of the faithful, lest they should serve God from regard to their temporal good.

Or the foundation of the house is the resolution to live a good life, which the perfect hearer firmly lays in fulfilling the commandments of God.

A flood comes in three ways, either by unclean spirits, or wicked men, or the very restlessness of mind or body; and as far as men trust in their own strength they fall away, but as long as they cling to the immoveable rock they cannot even be shaken.

“He dug deep, and laid the foundation upon rock,” for he strove to root out completely whatever base drives he found in the hearts of his faithful. When the traces of earlier habits and unnecessary thoughts had been cast out, he could have a firm and unshakable dwelling place in them. He himself is the rock upon which he laid the foundation for a house of this sort. Just as in building a house nothing is to be preferred to the rock on which the foundation is laid, so holy church has its rock, namely, Christ, concealed in the depths of its heart.… “When a flood came, the stream was dashed against that house and could not shake it, for it had been founded upon the rock.” The explanation is obvious: the church is often struck by distressful situations but is not overthrown. If any believers are overcome by evils, if they yield, they surely did not belong to this house. If they had taken a stand founded on the rock of faith instead of on the sand of faithlessness, they would have been absolutely incapable of ever being shaken.

The disciples pluck and eat the ears of corn on the Sabbath day, and the Pharisees find fault, Luk 6:1, Luk 6:2. Our Lord shows the true use of the Sabbath, Luk 6:3-5. He heals the man with the withered hand, Luk 6:6-11. He goes into a mountain to pray, and calls twelve disciples, Luk 6:12-16. Multitudes are instructed and healed, Luk 6:17-19. Pronounces four blessings, Luk 6:20-23, and four woes, Luk 6:24-26. Gives various instructions about loving our enemies, being patient, gentle, kind, grateful, and merciful, Luk 6:27-36. Harsh judgments censured, and charity recommended, Luk 6:37, Luk 6:38. The parable of the blind leading the blind, Luk 6:39. Of the mote in a brother's eye, Luk 6:40-42. Of the good and corrupt tree, Luk 6:43, Luk 6:44. The good and evil treasure of the heart, Luk 6:45. The parable of the two houses, one builded on the rock, and the other on the sand, Luk 6:46-49.

He is like a man, etc. - See on Mat 7:24-27 (note).

PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5) second sabbath after the first--an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.