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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.

And why beholdest thou the mote that is in thy brother's eye,.... A lesser sin in comparison of others; for all sins are not alike, as the Stoics asserted: and though none are to be countenanced and indulged, yet some are not so severely to be animadverted upon as others, the nature, occasions, circumstances, and aggravations considered; for no man is perfect, or wholly free from sin; nor are the words preceding to be understood of such a perfection; for which reason perhaps these words, with what follow, are mentioned: but perceivest not the beam that is in thine own eye? meaning a greater sin, such are guilty of, who are inquisitive searchers into the faults of others, and severe animadverters on them; and yet are blind to their own iniquities, and take no notice of them. These proverbial expressions were delivered by Christ on the mount, and are the same with those in Mat 7:3. See Gill on Mat 7:3. See Gill on Mat 7:4. See Gill on Mat 7:5.

For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." [Matthew 12:40] Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" [Ephesians 4:9] This, too, David says when prophesying of Him, "And you have delivered my soul from the nethermost hell;" [Psalms 86:13] and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." [John 20:17] If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;" [Ephesians 4:9] then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;— [if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death," where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master." [Luke 6:40] As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].

What we do not, we do not either from not being able, or not being willing-or both. Accordingly we don't fly, since we neither can nor wish; we do not swim at present, for example, since we can indeed, but do not choose; and we are not as the Lord, since we wish, but cannot be: "for no disciple is above his master, and it is sufficient if we be as the master:" not in essence (for it is impossible for that, which is by adoption, to be equal in substance to that, which is by nature); but [we are as Him] only in our having been made immortal, and our being conversant with the contemplation of realities, and beholding the Father through what belongs to Him.

To none, forsooth, except these, nor prior to these, was revealed the truth of the Divine Nature; and they obtained this especial honour and fuller favour from the devil, we cannot doubt, because he wished even in this respect to rival God, that he might succeed, by the poison of his doctrines, in doing himself what the Lord said could not be done-making "the disciples above their Master." Let the entire mass of heresies choose, therefore, for themselves the times when they should appear, provided that the when be an unimportant point; allowing, too, that they be not of the truth, and (as a matter of course ) that such as had no existence in the time of the apostles could not possibly have had any connection with the apostles.

Some persons believe Marcion. But "the disciple is not above his master." Apelles ought to have remembered this-a corrector of Marcion, although his disciple.

(de Qu. Ev. l. ii. q. 9.) Or, He has added the words, Can the blind, lead the blind, in order that they might not expect to receive from the Levites that measure of which He says, They shall give into thy bosom, because they gave tithes to them. And these He calls blind, because they received not the Gospel, that the people might the rather now begin to hope for that reward through the disciples of the Lord, whom wishing to point out as His imitators, He added, The disciple is not above his master.

This parable he added as a most necessary attachment to what had been said. The blessed disciples were about to be the initiators and teachers of the world. It was necessary for them therefore to prove themselves possessed of everything piety requires. They must know the pathway of the evangelic mode of life and be workmen ready for every good work. They must be able to bestow upon well-instructed hearers such correct and saving teaching as exactly represents the truth. This they must do, as having already first received their sight and a mind illuminated with the divine light, lest they should be blind leaders of the blind. It is not possible for those enveloped in the darkness of ignorance to guide those who are afflicted in the same way into the knowledge of the truth. Should they attempt it, they will both roll into the ditch of carelessness.He overthrew the bragging passion of boastfulness, which most give way, that they may not enviously strive to surpass their teachers in honor. He added, "The disciple is not above his teacher." Even if some make such progress, as to attain to a virtue that rivals that of their teachers, they will range themselves no higher than their level and be their imitators. Paul shall again support us. He says, "Imitate me, as I also imitate Christ."

The Lord added to what had gone before a very necessary parable, as it is said, And he spake a parable to them, for His disciples were the future teachers of the world, and it therefore became them to know the way of a virtuous life, having their minds illuminated as it were by a divine brightness, that they should not be blind leaders of the blind. And then he adds, Can the blind lead the blind? But if any should chance to attain unto an equal degree of virtue with their teachers, let them stand in the measure of their teachers, and follow their footsteps. Hence it follows, The disciple is not above his master. Hence also Paul says, Be ye also followers of me, as I am of Christ (1 Cor. 1:11.). Since Christ therefore judged not, why judgest thou? for He came not to judge the world, but to show mercy.

But let him who is vouchsafed the honour of martyrdom rejoice with joy in the Lord, as obtaining thereby so great a crown, and departing out of this life by his confession. Nay, though he be not a catechumen, let him depart without trouble; for his suffering for Christ will be to him a more genuine baptism, because he does really die with Christ, but the rest only in a figure. Let him therefore rejoice in the imitation of his Master, since is it thus ordained: "Let every one be perfect, as his Master is." Now his and our Master, Jesus the Lord, was smitten for our sake: He underwent reproaches and revilings with long-suffering. He was spit upon, He was smitten on the face, He was buffeted; and when He had been scourged, He was nailed to the cross.

[Syncletica] also said, ‘It is dangerous for a man to try teaching before he is trained in the good life. A man whose house is about to fall down may invite travellers inside to refresh them, but instead they will be hurt in the collapse of the house. It is the same with teachers who have not carefully trained themselves in the good life; they destroy their hearers as well as themselves. Their mouth invites to salvation, their way of life leads to ruin.’

A disciple is not above his teacher. But everyone who is fully trained will be like his teacher. If the teacher, who could almost like God, did not seek to avenge his own injuries but preferred to make his pursuers gentler by enduring them, it is necessary that disciples, who are pure humans, follow that rule of perfection.

Or the sense of this sentence depends upon the former, in which we are enjoined to give alms, and forgive injuries. If, says He, anger has blinded thee against the violent, and avarice against the grasping, how canst thou with thy corrupt heart cure his corruption? If even thy Master Christ, who as God might revenge His injuries, chose rather by patience to render His persecutors more merciful, it is surely binding on His disciples, who are but men, to follow the same rule of perfection.

Or else, If thou judgest another, and in the very same way sinnest thyself, art not thou like to the blind leading the blind? For how canst thou lead him to good when thou also thyself committest sin? For the disciple is not above his master. If therefore thou sinnest, who thinkest thyself a master and guide, where will he be who is taught and led by thee? For he will be the perfect disciple who is as his master.

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.

Every one that is perfect - Or, thoroughly instructed, κατηρτισμενος: - from καταρτιζω, to adjust, adapt, knit together, restore, or put in joint. The noun is used by the Greek medical writers to signify the reducing a luxated or disjointed limb. It sometimes signifies to repair or mend, and in this sense it is applied to broken nets, Mat 4:21; Mar 1:19; but in this place, and in Heb 13:21; Ti2 3:17, it means complete instruction and information. Every one who is thoroughly instructed in Divine things, who has his heart united to God, whose disordered tempers and passions are purified and restored to harmony and order; every one who has in him the mind that was in Christ, though he cannot be above, yet will be as, his teacher - holy, harmless, undefiled, and separate from sinners. "The disciple who perfectly understands the rules and sees the example of his master, will think it his business to tread exactly in his steps, to do and suffer upon like occasions, as his master did: and so he will be like his master." Whitby.

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.

The disciple, &c.--that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."