Luke 6:4

“…how he went into the house of God, and ate the shew-bread, and gave to those who were with him; which it is not lawful to eat, but for the priests alone?” justifying His disciples by the words of the law, and pointing out that it was lawful for the priests to act freely.” — editor's note: Luke vi. 3, 4.

“This is also given both by Mark and by Luke, in a way precluding any idea of antagonism.” — editor's note: Mark ii. 23–28; Luke vi. 1–5.

“For from the Creator’s Scripture, and from the purpose of Christ, there is derived a colourable precedent—as from the example of David, when he went into the temple on the Sabbath, and provided food by boldly breaking up the shew-bread.” — editor's note: Luke vi. 1–4; 1 Sam. xxi. 2–6.

Not only in the form of expression, but in His very practice and mode of action, did the Lord begin to absolve man from the observance of the old law. Hence it is said, And it came to pass that he went through the…

For His disciples having no opportunity for eating because the multitudes thronged so, were naturally hungry, but by plucking the ears of corn they relieved their hunger, which is a mark of a strict habit of life,…

Now He says, on the second sabbath after the first, because the Jews called every feast a sabbath. For sabbath means rest. Frequently therefore was there feasting at the preparation, and they called the preparation a…

For there was a double feast; one on the principal sabbath, another on the next solemn day succeeding, which was also called a sabbath.

He says, On the second-first, because it was the second day of the Passover, but the first of unleavened bread. Having killed the passover, on the very next day they kept the feast of unleavened bread. And it is…

On the sabbath day then they were seen passing through the corn fields, and eating the corn, shewing that the bonds of the sabbath were loosened, when the great Sabbath was come in Christ, Who made us to rest from…

But the Pharisees and Scribes not knowing the Holy Scriptures agreed together to find fault with Christ’s disciples, as it follows, And certain of the Pharisees said unto them, Why do ye, &c. Tell me now, when a…

But some say that these things were objected to our Lord Himself; they might indeed have been objected by different persons, both to our Lord Himself and His disciples, but to whomsoever the objection is made, it…

But the Lord proves the defenders of the law to be ignorant of what belongs to the law, bringing the example of David; as it follows, And Jesus answering said to them, Have ye not read so much as this, &c.

As if He said, Whereas the law of Moses expressly says, Give a righteous judgment, and ye shall not respect persons in judgment, (Deut. 1:16, 17.) how now do ye blame My disciples, who even to this day extol David as…

And mark, that whenever the Lord speaks for His servants, (i. e. His disciples,) He brings forward servants, as for example David and the Priests; but when for Himself, He introduces His Father; as in that place, My…

But he reproves them in another way, as it is added, And he said unto them, that the So of man is Lord also of the sabbath. As if he said, I am the Lord of the sabbath, as being He who ordained it, and as the…

But Mark declares that He uttered this of our common nature, for He said, The sabbath was made for man, not, man for the sabbath. It is therefore more fitting that the sabbath should be subject to man, than that man…

But herein is a great mystery. For the field is the whole world, the corn is the abundant harvest of the saints in the seed of the human race, the ears of corn are the fruits of the Church, which the Apostles shaking…

For they bruise the ears in their hands, because, when they wish to bring others over into the body of Christ, they mortify their old man with its acts drawing them away from worldly thoughts.

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…

Cited together in John Chrysostom on Luke 6:1–5 (2) (Catena Aurea).

Cited together in Ambrose of Milan on Luke 6:1–5 (4) (Catena Aurea).

Cited together in Cyril of Alexandria on Luke 6:1–5 (2) (Catena Aurea).

Matthew 12:4 and Luke 6:4 share the same wording (12 words).

Mark 2:26 and Luke 6:4 share the same wording (27 words).