King James Version

What Does Luke 6:2 Mean?

Luke 6:2 in the King James Version says “And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?” — study this verse from Luke chapter 6 with commentary, cross-references, and original Greek word analysis.

“And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?”

Luke 6:2 · KJV

Context

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?

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Commentary

KJV Study Commentary
And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? The Pharisees immediately challenge the disciples' actions. Certain of the Pharisees (τινες δὲ τῶν Φαρισαίων, tines de tōn Pharisaiōn)—not all Pharisees but some, likely those following Jesus to monitor His teaching and behavior. The Pharisees (Φαρισαῖοι, Pharisaioi, from Hebrew פְּרוּשִׁים, perushim, "separated ones") were a religious party emphasizing strict Torah observance and oral tradition. They considered themselves guardians of Jewish piety and law.

Their question is direct: Why do ye that which is not lawful to do on the sabbath days? (Τί ποιεῖτε ὃ οὐκ ἔξεστιν τοῖς σάββασιν, Ti poieite ho ouk exestin tois sabbasin). The phrase ouk exestin (οὐκ ἔξεστιν) means "not lawful, not permitted." They accuse the disciples of breaking Sabbath law. Yet their charge is disingenuous—the disciples violated Pharisaic tradition, not biblical law. Deuteronomy 23:25 explicitly permitted eating grain by hand from another's field. The Pharisees equated their traditions with divine law, a pattern Jesus repeatedly condemned (Matthew 15:3-9).

The question reveals Pharisaic priorities: external compliance with detailed regulations over heart devotion, ritual over relationship, tradition over truth. They were more concerned with technicalities than with hungry disciples' need. Jesus will expose this misplaced priority by appealing to Scripture (David eating showbread) and asserting His authority as Lord of the Sabbath. The Pharisees' question inadvertently sets up Jesus's most explicit Sabbath teaching: the Sabbath was made for humanity's benefit, not humanity for the Sabbath's sake (Mark 2:27). God's law serves human flourishing; religious tradition that hinders human welfare misses God's intent.

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Historical & Cultural Context

The Pharisees emerged during the intertestamental period (between Malachi and Matthew), developing as a response to Hellenistic influence and perceived laxity among Jews. They emphasized Torah study, oral tradition, synagogue worship, and separating from ritual impurity. By Jesus's time, they numbered about 6,000 but wielded disproportionate influence through teaching in synagogues and interpreting law.

Pharisaic Sabbath tradition was extensive. The Mishnah (compiled AD 200 but reflecting earlier oral tradition) devotes an entire tractate (Shabbat) to Sabbath law, detailing 39 primary categories of forbidden work (avot melakhah) and countless secondary prohibitions (toledot). These included: sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, and baking—all agricultural activities applied to the disciples' grain-rubbing. Pharisaic logic: if reaping a whole field is forbidden, so is plucking individual stalks; if threshing a harvest is forbidden, so is rubbing kernels.

This hyper-detailed approach created what Jesus called 'heavy burdens' (Matthew 23:4) and 'fences around the law'—additional rules to prevent even approaching a violation. While motivated by piety, it transformed Sabbath from delight (Isaiah 58:13) to drudgery. Jesus's Sabbath healings and this grain incident challenged this system fundamentally. Paul later wrote that Christ freed believers from bondage to law (Galatians 5:1), though Christians remain obligated to love (Galatians 5:14). The Sabbath controversy illustrates the perpetual tension between legalism and grace, external rules and internal transformation.

Reflection Questions

  1. How do religious leaders today sometimes confuse their traditions with God's commands, and what are the consequences?
  2. Why is the question 'Is this lawful?' insufficient without also asking 'Is this loving?' and 'Does this serve human flourishing'?
  3. How should Christians respond when confronted with accusations of violating religious traditions that aren't biblical commands?

Original Language Analysis

Greek · 15 words
τινὲς1 of 15

“certain”

G5100

some or any person or object

δὲ2 of 15

“And”

G1161

but, and, etc

τῶν3 of 15
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Φαρισαίων4 of 15

“of the Pharisees”

G5330

a separatist, i.e., exclusively religious; a pharisean, i.e., jewish sectary

εἶπον5 of 15

“said”

G2036

to speak or say (by word or writing)

αὐτοῖς,6 of 15

“unto them”

G846

the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons

Τί7 of 15

“Why”

G5101

an interrogative pronoun, who, which or what (in direct or indirect questions)

ποιεῖν8 of 15

“do ye”

G4160

to make or do (in a very wide application, more or less direct)

ὃ9 of 15

“that which”

G3739

the relatively (sometimes demonstrative) pronoun, who, which, what, that

οὐκ10 of 15

“not”

G3756

the absolute negative (compare g3361) adverb; no or not

ἔξεστιν11 of 15

“is”

G1832

so also ???? <pronunciation strongs="ex-on'"/> neuter present participle of the same (with or without some form of g1510 expressed); impersonally, it

ποιεῖν12 of 15

“do ye”

G4160

to make or do (in a very wide application, more or less direct)

ἐν13 of 15

“on”

G1722

"in," at, (up-)on, by, etc

τοῖς14 of 15
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

σάββασιν15 of 15

“the sabbath days”

G4521

the sabbath (i.e., shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se'nnight,

Study Guide

Historical Context

This verse is found in the book of Luke. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Luke 6:2 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Luke 6:2 from Treasury of Scripture Knowledge

Matthew 12:2John 5:16Exodus 35:2Luke 6:7-9John 9:14-16Mark 2:24

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