He departed from there, and went into their synagogue.
Parallel Translations
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He departed from there, and went into their synagogue.
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And he departed thence and went into their synagoge:
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And he departed thence, and went into their Synagogue:
Cross-references (2)
Passages linked to Matthew 12:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Mark 3:1-6 He entered again into the synagogue, and there was a man there who had his hand withered. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. He said to the man who had his hand withered, “Stand up.” He said to them, “Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?” But they were silent. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored as healthy as the other. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him.
- Luke 6:6-11 It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. But he knew their thoughts; and he said to the man who had the withered hand, “Rise up, and stand in the middle.” He arose and stood. Then Jesus said to them, “I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill?” He looked around at them all, and said to the man, “Stretch out your hand.” He did, and his hand was restored as sound as the other. But they were filled with rage, and talked with one another about what they might do to Jesus.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain The ceremonies of the Law are not against the…
The ceremonies of the Law are not against the love of our neighbor.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 9 And when he was departed thence, he went…
9 And when he was departed thence, he went into their synagogue:
Ver. 9. He went into their synagogue] These were chapels of ease to the temple, of ancient use, Act 15:21, and Divine authority, Psa 74:8. This here is called the Pharisees’ synagogue, because they did Dominari in concionibus, lead in the gatherings, Rom 2:19-20, and are for their skill called princes, 1Co 2:8.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Mark saith, Mar 3:1, he entered again into the…
Mark saith, Mar 3:1, he entered again into the synagogue on the sabbath day. This our Saviour was often wont to do, to own there what was done according to his Father’s institution, and himself to do what good he could; nor doth he now decline it because he had had so late a contest with them: it is therefore said that he went into their synagogue, as being neither ashamed of what he had delivered, nor afraid to own it in the face of his adversaries.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here we have another dispute betwixt our Saviour and…
Here we have another dispute betwixt our Saviour and the Pharisees concerning the sabbath; whether it be a breach of that day, mercifully to heal a person having a withered hand? Christ confutes them from their own practice, telling the Pharisees, that they themselves judged it lawful to help out a sheep, or an ox, if fallen into a pit on that day: how much more ought the life of a man to be preferred!
Here we may remark, how inveterate a malice the Pharisees had against our Saviour: when they could find no crime to charge him with, they blame him for working a merciful and miraculous cure upon the sabbath-day. When envy and malice (which are evermore quick-sighted) can find no occasion of quarrel, they will invent one, against the innocent.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And when he was departed thence,.... From the corn…
And when he was departed thence,.... From the corn fields, where the disciples had plucked the ears of corn, and this conversation passed between Christ and the Pharisees about the violation of the sabbath, he went into their synagogue; not on the same sabbath day, as one might be led to conclude from the account of this evangelist, but on another sabbath, as Luke expresses it, Luk 6:6. He might indeed directly go into one of their synagogues the same day, where he and his disciples seem to have been going, and stay in the city the week following; and then, as it is said in Mar 3:1 he entered again into the synagogue; not being afraid of the Pharisees, who sought an advantage against him; nor deterred by them from doing good to men; and willing to take another opportunity of exposing their ignorance and malice.
he entered again into the synagogue; not being afraid of the Pharisees, who sought an advantage against him; nor deterred by them from doing good to men; and willing to take another opportunity of exposing their ignorance and malice.
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Matthew 12:10
mat 12:10
mat 12:10
mat 12:10And behold, there was a man which had his hand withered,.... Or dry; the juices were dried up, the nerves and sinews contracted, so that it was of no manner of use to him: Luke says, it was his right hand, which was so much the worse; and means not only his hand, but the whole arm. Such a case is mentioned in the Talmud (a), "it happened to one, "wewrz hvbyv, that his arm was dry, or withered. Jerom says (b), in the Gospel which the Nazarenes and Hebionites used, this man is said to be a plasterer, and so might possibly come by his misfortune through his business; and being a man that got his bread by his hand labour, the case was the more affecting. This account is introduced with a "behold!" it being remarkable that such a case should offer so opportunely, of showing his divine power in healing such a disorder; and of his authority, as the Son of man, over the sabbath; and of putting to silence his enemies, the Pharisees: and who, upon seeing such an object, put the following question to him;
and they asked him, saying, is it lawful to heal on the sabbath day? and which was put, not for information sake, as willing to be instructed in this point; for their determinations were, that healing was not lawful on such a day; nor were any means to be made use of for that purpose: if a man received a cure accidentally, it was very well; but no methods were to be taken with intention: as for instance (c);
"if a man had an ailment in his throat, he might not gargle it with oil, but he might swallow a large quantity of oil, "and "if he was healed, he was healed" (i.e. it was very well, it was no breach of the sabbath); they may not chew mastic, nor rub the teeth with spice, on the sabbath day, , "when it is intended "for healing"; but if it is intended for the savour of his mouth, it is free.''
There are several things they allowed might be done on the sabbath; but then they did not reckon them to come under the notion of healing.
"Three (d) things R. Ishmael bar Jose said he had heard from R. Matthia ben Charash; they might let blood for the stranguary on the sabbath day; one that was bit by a mad dog, they might give him hog's liver to eat; and he that had an ailment in his mouth, they might put spice to it on the sabbath day: but the wise men say of these, that there is not in them , anything of medicine.''
Indeed, in case of extreme danger of life they did admit of the use of medicine, by the prescription of a physician (e).
"Danger of life drives away the sabbath; wherefore, if there is any danger in a sick person, it is lawful to kindle a fire for him, &c. and they may kill, and bake, and boil: and though there may be no apparent danger, only a doubt of danger; as when one physician says there is a necessity, and another physician says there is none, they may profane the sabbath for him.''
Hence it is very clear with what view the Pharisees asked Christ this question; and that it was, as the evangelist says, that they might accuse him: either of cruelty and weakness, should he answer in the negative, that either he was not able to heal the poor man before him, or wanted compassion; or should he answer in the affirmative, as they expected, and act upon it, then they might have wherewith to charge him before the sanhedrim as a violator of the sabbath, and of their canons concerning it.
(a) T. Hieros. Yoma, fol. 40. 1. (b) In loc. (c) Maimon. Hilchot Sabbat, c. 21. sect. 24. (d) T. Bab. Yoma, fol. 84. 1. Vid. Misn. Yoma, e. 8. sect. 7. (e) Kotsensis Mitzvot Tora pr. neg. 65. Maimon. in Misn. Sabbat, c. 18. sect. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Mark iii, 1; Luke vi, 6.
Mark iii, 1; Luke vi, 6.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain The account contained in these verses is recorded also…
The account contained in these verses is recorded also in Mar 3:1-5, and Luk 6:6-10.
Mat 12:10
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A man which had his hand withered - This was probably one form of the palsy. See Barnes Mt 4:24.
Mark and Luke have mentioned some circumstances omitted by Matthew. They say that Jesus addressed the man, and told him to stand forth in the midst. He then addressed the people. He asked them if it was lawful to do good on the Sabbath day? This was admitted by all their teachers, and it could not be denied. They were therefore silent. He then appealed to them, and drew an argument from their own conduct. A man that had a sheep that should fall into a pit on the Sabbath day would exercise the common offices of humanity, and draw it out. If a man would save the life of a sheep, was it not proper to save the life of a man ? By a reference to their own conduct, he silenced them. Mark adds, that he looked on them with anger; that is, with strong disapprobation of their conduct. Their envy and malignity excited feelings of holy indignation. See Barnes Mr 3:5.
Mat 12:12
How much, then, is a man better than a sheep? - Of more consequence or value.
If you would show an act of kindness to a brute beast on the Sabbath, how much more important is it to evince similar kindness to one made in the image of God!
It is lawful to do well on the Sabbath days - This was universally allowed by the Jews in the abstract; and Jesus only showed them that the principle on which they acted in other things applied with more force to the case before him, and that the act which he was about to perform was, by their own confession, lawful.
Mat 12:13
Then saith he to the man, Stretch forth thine hand - This was a remarkable commandment.
The man might have said that he had no strength - that it was a thing which he could not do. Yet, “being commanded,” it was his duty to obey. He did so, and was healed. So the sinner. It is his duty to obey whatever God commands. He will give strength to those who endeavor to do his will. It is not right to plead, when God commands us to do a thing, that we have no strength. He will give us strength, if there is a disposition to obey. At the same time, however, this passage should not be applied to the sinner as if it proved that he has no more strength or ability than the man who had the withered hand. It proves no such thing: it has no reference to any such case. It may be used to prove that man should instantly obey the commands of God, without pausing to examine the question about his ability, and especially without saying “that he can do nothing.” What would the Saviour have said to this man if he had objected that he could not stretch out his hand?
It was restored whole - Christ had before claimed divine authority and power Mat 12:6-9, he now showed that he possessed it. By his “own power” he healed him, thus evincing by a miracle that his claim of being Lord of the Sabbath was well founded.
These two cases determine what may be done on the Sabbath. The one was a case of “necessity,” the other of “mercy.” The example of the Saviour, and his explanations, show that these are a part of the proper duties of that holy day. Beyond an “honest” and “conscientious” discharge of these two duties, people may not devote the Sabbath to any secular purpose. If they do, they do it at their peril. They go beyond what His authority authorizes them to do. They do what he claimed the special right of doing, as being Lord of the Sabbath. They usurp His place, and act and legislate where God only has a right to act land legislate. People may as well trample down any other law of the Bible as that respecting the Sabbath.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain He came into the synagogue. This happened some days…
He came into the synagogue. This happened some days later, but again on a sabbath. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain THE HEALING OF A WITHERED HAND ON THE SABBATH…
THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
And when he was departed thence--but "on another sabbath" (Luk 6:6).
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he went into their synagogue--and taught," He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after it was over, He "withdrew Himelf," it is said "to the sea" (Mar 3:7), whereas Capernaum was at the sea.
And, behold, there was a man which had his hand withered--disabled by paralysis (as in Kg1 13:4). It was his right hand, as Luke (Luk 6:6) graphically notes. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him--Mark and Luke (Mar 3:2; Luk 6:7) say they "watched Him whether He would heal on the sabbath day." They were now come to the length of dogging His steps, to collect materials for a charge of impiety against Him. It is probable that it was to their thoughts rather than their words that Jesus addressed Himself in what follows.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Ellicott's Commentary for English Readers 1878 · Public Domain (9) He went into their synagogue—i.e., that of the…
(9) He went into their synagogue—i.e., that of the Pharisees whom He had just reproved, probably, therefore, the synagogue of Capernaum. The narratives in St. Matthew and St. Mark convey the impression that it was on the same Sabbath. St. Luke, however, as if he had made more careful inquiry, states definitely that it was on another, and this the others do not directly contradict.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 9-14. The healing of the man with the…
Vers. 9-14. The healing of the man with the withered hand. Parallel passages: Mar_3:1-6 Luk_6:6-11. In vers. 10, 11 there are reminiscences of a narrative, presumably belonging to the Framework, which is essentially preserved in Luk_14:2-5 (cf. Weiss).
In this section the opposition of the Pharisees is turned directly against our Lord himself for breaking the sabbath. Observe, however, that he did not do this for his own benefit. It was his kindness to another that brought about the determination to kill him.
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Vers. 9-14:. (see also Mar_3:1-6 Luk_6:6-12) The efficacy of righteous wrath.
This occasion, apparently belonging to the same sabbath as the incident preceding in our Gospel, of the blame laid ostensibly on the disciples of Christ, really on himself, on account of their plucking the ears of corn on the sabbath day, did really belong, as we learn from the account or" St. Luke, to the following sabbath. The present passage, it may also be observed, is one of those which most fully illustrate the advantage of comparing with one another the accounts of the three synoptic evangelists. There is double or tenfold advantage in doing this when the first comparison seems simply to show variations, but the task does not come to its end before those very variations are shown to corroborate and to complete the account. Thus, e.g. , the narratives of St. Mark and St. Luke would at the beginning of them actually seem to proceed on the very showing for part of their efficacy that the enemies of Christ had not asked Christ in the first instance the question of shallow cleverness only, "Is it lawful to heal on the sabbath day?" But the words at the close of St. Luke"s account, that Jesus said, "I will ask you one thing," make all plain and certain. Again, the mention on the part of St. Mark of the righteous "anger" of Christ adds an important touch to the scene, and fills the gap in St. Luke following the words, "And looking round about upon them all;" and find their place in St. Matthew after the word "then" in ver. 13. Notice
I THE BARE SHIFTS TO WHICH THE DISPOSITION AND THE WICKED WISH "TO ACCUSE" TEMPT MEN TO RESORT.
II HOW THE SIMPLEST SUBSTITUTION OF A PLAIN WORD FOR AN AMBIGUOUS WILL BE SUFFICIENT TO CONFOUND ALIKE THE CASE AND THE FACE OF MEN WITH THIS SORT OF EVIL IN THEIR HEART. FOR THE WORD "TO HEAL," JESUS OFFERS THE ALTERNATIVE"S "TO DO GOOD" AND "TO SAVE LIFE," AND THEY HAVE TO BE ACCEPTED. FOR THE SUPPRESSED "NOT TO HEAL" JESUS OFFERS THE ALTERNATIVES "TO DO EVIL" AND "TO KILL." AND THE TRIUMPHANT VICTORY IS HIS, WITHOUT ANOTHER SENTENCE.
III HOW ALL ENMITY, ALL MALIGNITY, ALL SMALLEST PASSIONS RAGING ROUND ABOUT, AND DEEP JUST ANGER KINDLED IN THE HEART AND LOOK AND WORD OF JESUS, NONE THE LESS LEAVE UNHURT, UNPOISONED, UNTOUCHED, EVEN UNDELAYED, THE FLOWING FORTH OF HIS PITY, MERCY, POWER, AS SAVIOUR, FOR THE SUFFERER HIMSELF. B.
And when he was departed thence (kai metaba). The phrase implies more than removal from that place in the corn-fields where he had been accused by the Pharisees, and is to be understood of removal from one town to another, the words that originally preceded this narrative not being recorded. (cf. infra, and Mat_11:1, note) When. therefore, it took place we have absolutely no means of knowing, save that it was not on the same day as the event recorded in vers. 1-8 (cf. Luke, "on another sabbath"), anti that it was later on in his ministry. He went into their synagogue. Whose? Hardly the Pharisees mentioned in ver. 2, as this was a different occasion. Possibly the Galilaeans, among whom he then was, (cf. Mat_4:23 Mat_9:35) or probably the Jews generally. (cf. Mat_11:1, note) In the two last eases the subject of "they asked," in ver. 10, would be the same as that of "they watched." in Mark, (Mar_3:2) namely, the frequenters of the synagogue. among whom the Pharisees naturally took a prominent place. But it is quite possible that we have here a trace of the use of a fresh source, the autwn being quite intelligible in its original context.
Vers. 9-21. The mission of Christ.
In the last paragraph we learn how Jesus showed that works of necessity are lawful on the sabbath day. In the paragraph before us we see that works of mercy also are lawful. If under the Law the spirit of the sabbath was binding rather than the letter, how much more so under the gospel! The subject teaches us that Christ came amongst men
I TO VANQUISH MALIGNITY.
1. Malignity was embodied in the Pharisees.
(1) They sought to accuse the Son of God of profanity. This was to convert the highest virtue into the deepest vice, and to confound all moral order. Note: Matthew says, "And they asked him, saying, Is it lawful to heal on the sabbath day? that they might accuse him." According to Luke, (Luk_6:8) Jesus read the question in their thoughts. Learn that in the Lord"s sight speech and thought are one.
(2) They sought to murder the Saviour of the world. This was, as far as in them lay, to destroy God and man at a stroke. This was the expression of their vexation, because the doctrine of Christ mortified their pride, exposed their hypocrisy, and crossed their worldly interests, and their honour was eclipsed by his life and miracles.
(3) Their malignity was deliberate. It was not the sudden ebullition of unthinking passion. They evidently agreed, in the first instance, to tempt him. Then, certainly, they "took counsel against him, how they might destroy him.
(4) This was all done under the mask of religion. The pretext was zeal for the sanctity of the sabbath. The wicked have no objection to the holiness of things; it is the holiness of persons that offends them. If they could convict Jesus of blasphemy in his saying that he was greater than the temple, or of profanity in breaking the sabbath, death would be the penalty. (see Exo_35:2) Note: There is a religion of Satan as well as a religion of God. The religion of Satan is a parody upon the religion of God. As love is the essence of the religion of God, malignity is the spirit of the religion of Satan.
2. Malignity is vanquished by exposure.
(1) The case of the sheep was a home-thrust. The ritualists allowed the exception, not out of mercy to the animal, but from selfishness. "Take tender care of the goods of an Israelite" was with the Jews a cherished canon. Self-interest is a casuist first consulted, decisive in the removal of scruples, and readily obeyed.
(2) Ritualism had no mercy for the withered hand in which the Pharisee had no property. Our Lord invaded a heartless superstition when he established the principle that it is lawful to do good on the sabbath day.
(3) But the question returns, "How much is a man of more value than a sheep?" Yet are there many called Christians who do more for the beast of burden or pleasure than they will for a man. They spend that upon hunters, coursers, spaniels, and hounds of which many followers of Christ are destitute.
(4) The spiritual nature of man his faculties for knowing, loving, and serving God invest him with his vast superiority. How much better, then, is the philanthropy which blesses the soul even than that which terminates in the body!
3. Malignity is left to its own punishment.
(1) "The Pharisees went out," viz. from the presence of Christ. Evil shuns the goodness that rebukes it. Falsehood shuns the truth that exposes it.
(2) They went out, not like Peter to weep bitter tears of repentance, but to take evil counsel.
(3) Jesus "withdrew" when they "went out." He "perceived" their purpose by his Divine faculty of reading hearts. He left them in the desperation of their obstinacy. They were abandoned to themselves murderers to murderers, human and infernal.
(4) The withdrawal of Jesus is the presage of vengeance. So it was when he left the temple and the city of Jerusalem. At his second coming be will send forth judgment unto victory.
II TO MAGNIFY MERCY.
1. He vindicates the spirit of the Law.
(1) The spirit of the Law is love. The Law was given in love to man. Its end is to foster in him grateful and obedient love to God. The spirit of the Law is another name for the gospel.
(2) Through excessive zeal for the letter, the Jewish ritualists lost sight of this. The Law was in consequence converted into an intolerable burden.
(3) Jesus came not to destroy but to fulfil the Law, which he did by bringing out its spirit. In order to this he assailed the traditions which the ritualists had confounded with the Law.
2. He sets a high value upon man.
(1) "How much is a man better than a sheep?" Under the Law sheep were offered in sacrifice for the sin of man; but they could not take it away. Hence they appeared again and again upon the altar. The utmost they could do was to call sin to remembrance, and point to a more worthy sacrifice.
(2) Jesus himself became that more worthy Sacrifice. "He hath put away sin by the sacrifice of himself." So completely did he effect this once for all," that there is now "no more remembrance of sin." The price he paid was the precious blood of the Son of God.
(3) He freely dispenses healing power. He "restored whole as the other" the withered hand with a word. He did not even give the pretext of the touch to those who would accuse him of breaking the sabbath law. So did he heal "all" that followed him when he withdrew from the Pharisees.
(4) But he required the faith of the suppliant. "Stretch forth thine hand." The poor man had often tried to do this in his own strength, and failed. The effort to believe is often that faith by which the soul is healed.
3. He shows compassion to the Gentiles.
(1) His question is not, "How much is the Jew better than a sheep?" He took hold of the "seed of Abraham," but in doing so he was "made in the likeness of men," without limitation.
(2) His action in withdrawing from the unbelieving Pharisees was parabolic as well as prudential; for it is noteworthy that in his following now we find many of the Gentiles. (see Mar_3:6-8) The portent was that when the nation of the Jews should reject the gospel, then the gospel would leave them and offer its blessings to the Gentiles. (cf. Act_13:46 Act_18:6 Act_28:28)
(3) The justness of this remark appears in the citation from Isaiah in which Messiah is predicted as coming to declare judgment to the Gentiles, and to give them "hope" in his Name (vers. 18, 22). For this prediction is here mentioned as now fulfilled. "He charged" those he healed "that they should not make him known," viz. as their Healer, to the unbelievers, "that it might be fulfilled which was spoken by Isaiah.
(4) Considering the Gentiles is in other prophecies likewise made a mark of Messiah. (see Gen_49:10 Psa_2:8 Zec_9:10 Isa_2:3)
4. He is gentle with the frail.
(1) Gentleness is natural to him. His voice is not heard in clamour. The Jews looked for a Messiah wielding the sword. Matthew shows how Jesus fulfils the prophecies in his non-resistance to evil and injury.
(2) The timid may hope in his mercy. "A bruised reed" is a remarkable emblem of extreme frailty and weakness. (see Eze_29:6, Eze_29:7) One bruised by the weight of sin "he will not break." He will not terrify the penitent by a frown. "A smoking flax shall he not quench." Rather will he cherish the feeblest fire of holy desire.
(3) "Till he send forth judgment unto victory." For "mercy rejoices upon judgment. J.A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 9. He went into their synagogue. Evidently he, his…
9. He went into their synagogue. Evidently he, his disciples and these Pharisees, were on the way to it when the conversation took place. It was probably at Capernaum.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Mat_12:10. Hand withered.—Shrunk and dried by some kind of…
CRITICAL NOTES
Mat_12:10. Hand withered.—Shrunk and dried by some kind of atrophy. Is it lawful, etc.—Talmudical scholars tell us that in later days the Rabbins differed on the point, but that the prevalent opinion was, that only sickness threatening immediate danger to life could lawfully be treated on the Sabbath (Maclaren). Accuse Him.—To the local judicatory.
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Mat_12:13. He stretched it forth.—By this act the restored man defied the authority of the Pharisees and acknowledged that of Christ. Hence it was a signal manifestation of faith, even as the cure, in the midst of such contradiction, was an instance of special power.—(Lange).
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_12:9-13
Sabbatical mercy.—In these verses we have a natural sequel—not improbably a very close sequel—to the verses before. “When Jesus departed from” the scene of the last story, He “went into their synagogue”—the synagogue, apparently, of the very persons with whom He had just had to do. If not so, the persons He found there were certainly of much the same kind; and were dealt with by Him, also, on the whole, in much the same way. It will be instructive to notice how far the two stories differ from each other:
1. As to the conduct of the opponents of Jesus.
2. As to the conduct of Jesus Himself.
I. The conduct of His opponents.—The first difference observable here is as to the manner of attack. Taught by experience, if they were the same persons as before—or else taught by report, if they were not—they did not as before proceed to ask a question which implied blame of itself. The previous result was not of a kind to invite the repetition of such tactics as that. They rather asked a question which they hoped might lead Him into giving them occasion of blame. There was a man there with a “withered hand.” They seem to have taken for granted that the Saviour was both able and willing to “heal” him. They would use this double virtue of His, if they could, to bring an “accusation” against Him. He had just justified the disciples for satisfying their hunger on the Sabbath. What does He now say in the same connection about healing the sick? (Mat_12:10). There was a difference also as to the ground of attack. That other question was one of necessity. This turned on mercy alone. In all probability the burden under which this synagogue worshipper lay was one of some standing already. To wait for its removal till the Sabbath was over—in other words, till the “even was come” (cf. Mat_8:16)—was not to wait very long. Would it not be better to wait until then? (cf. the reasoning to this very effect in Luk_13:14). In other words, starvation was one thing, mere relief was another. Even if He had taught that the letter of the Sabbath law might be infringed in that greater emergency, did He mean to teach the same of this minor one too? That was the point of their present question.
II. The conduct of the Saviour.—The Lord’s reply to this question, though like that given in the previous instance (Mat_12:1-8) in being a virtual appeal to what was an acknowledgedly legitimate way of understanding the “commandment” in question, differed from it, the circumstances being different, in other respects. It did so, first, in regard to the scope of the illustration employed. In the previous case the question of necessity being that in hand, the illustrations chosen (those of the shewbread, Mat_12:3; and of the temple services, Mat_12:5) were such as dealt with this point. In the present instance, the chief question being rather that of mercy alone (as we have seen) the illustration selected is one that turns on that question alone. It was not an absolutely necessary action—it was only a kind action—to pull out “one sheep” from the “pit.” It differed, next, in regard to the character of the illustration employed. The other illustrations, being addressed chiefly to the “Pharisees” (Mat_12:2), were drawn from sources with which they, as Pharisees, were supposed to be familiar. (Note “Have ye not read?” in Mat_12:3.) This, on the contrary, being addressed to a congregation at large (cf. “What man shall there be of you?” Mat_12:11), was specially suited to such. It touched only on such a matter as might happen to all. It spoke only of such an action as would be adopted by all. There was no man there who on the Sabbath day would not draw his sheep from the pit. And hence, perhaps, in the third place, the peculiar efficacy of this reply. In the previous case the question answered (Mat_12:2) had been followed by another (Mat_12:10). In this case the answer given is followed by silence. No one, apparently, says anything when the Saviour acts on His answers (Mat_12:12-13). All they do is, when He has done so, to go out from the place (Mat_12:14). A marked contrast, apparently, to what we read of before. After the first answer His enemies seem to follow Him in (Mat_12:9). After this second answer they retire from His presence.
The great lesson they leave behind them is that of the true character of the Sabbath. Not only does it admit freely, as we saw before, of the supply of men’s needs. Not only does it even enjoin this as in perfect keeping with itself. It does exactly the same also—so we see here—with all that is really for his welfare. Nothing is more in keeping with it than to “do good.” To this proposition, in the way of demur, there is nothing to be said. “The Sabbath was made for man.” It is truly “keeping the Sabbath,” therefore, to do that on it which is, in the truest sense, for “his good”!
HOMILIES ON THE VERSES
Mat_12:9-12. Healing on the Sabbath.—
1. Christ went on to follow His calling, notwithstanding enemies and opposition, for after His disputation in the fields with the Pharisees, He goeth into the synagogue, where He might do good to the people.
2. Christ’s enemies, when they have no just quarrel against Him or His followers, they invent one; as, when they could find no sin at all in Him, they sought to accuse him for miraculous healing of men on the Sabbath.
3. Malice maketh men blind, reasonless, and absurd; they ask if it be lawful to heal a man miraculously on the Sabbath day, wherein there can be no apparent ground of doubting.
4. The more impudent Christ’s enemies be against Him, the more shame and confusion the Lord will bring on them; for our Lord refuteth His adversaries by their own confession, that it was lawful to do more on the Sabbath to a beast, than they did question Him for doing unto a man (Mat_12:11-12).—David Dickson.
Mat_12:12. Man better than a sheep.—There are few things in our Lord’s teaching more interesting to notice than the enormous value which He puts upon man. Notice a series of points in respect of which a man is better than a sheep:—
I. His physical form and beauty.—Are you going to take that noble and beautiful form, and make it the instrument of sin? Are you going to desecrate a temple so fair?
II. He is endowed with reason.—The true glory of man consists not in the speed with which he can run, nor the number of pounds’ weight he can lift, nor the strong wrestlers he can throw; for in these respects even the ostrich and the ass and the lion easily outmatch him. And yet what compensation intellect provides! There is no point in respect to which the brute excels us where reason does not enable us far to excel the brute.
III. He is endowed with a moral nature.—He is an accountable and responsible being. Even the fact that he has it in his power to do wrong proclaims his exalted place in creation.
IV. His capacity of progress.—In this respect he stands alone in creation, so far as it presents itself to our view.
V. His spiritual nature and his capacity for knowing God.
VI. He is possessed of immortality.
VII. Christ died for him.—J. Thain Davidson, D.D.
The dignity of human nature.—The truth implied in this question is pre-eminently Scriptural and Christian. It is not a discovery, but a revelation. Look at:—
I. The state of the world.—Corresponding to differences in belief as to Biblical truth are differences in feeling and practice as to the point referred to in our text. Where the Bible is allowed to shine in its native lustre, there human life is regarded as very sacred and precious; where that lustre is dimmed and clouded by men’s fancies and additions, there the life of man is held cheap in comparison; and where the light of Scripture is practically invisible, there the life of man is as dross. In England a deliberate case of life-taking convulses the whole neighbourhood in which it occurs—sometimes the whole land. But in some continental countries such an occurrence is little more than an ordinary death amongst us. We may compare professing Christendom and heathendom in much the same way. As for Mohammedan nations, e.g. who approach Christianity the nearest and detest it the most, their indifference to life is sufficiently evidenced by the well-known alternative of Mohammed himself—the Koran or the sword. And as for pagan nations of all kinds, where will you find any one that shows any tenderness for man’s life? Not even amongst those supple worshippers of Brahma, to whom animal life is so dear. These, indeed, and some sects of Mohammedanism, are the farthest of all from our text. They respect every life, except man’s, even the life of positive vermin, as well as of sheep and cows.
II. The contents of God’s word.—Scripture references: “Ye are of more value than many sparrows.” “Doth God take care for oxen?” “Whoso sheddeth man’s blood,” etc. Positive injunction of Moses that “no satisfaction” should be taken for the life of a murderer (see also Genesis 1; Psalms 8). But man is much more than the highest creature on the animal ladder; he is the child of God, the image of His nature originally, as well as the work of His hands. All this lends a peculiar sanctity to the life of a man. But, further, while as the work of His hands, and as His “offspring,” we are precious to God, it is as the race which the Lord of glory died to redeem that human nature appears like a jewel in the hands of its God. If you value things by the price which is given for them, what can be of greater worth than a man? Let us beware, then, how we allow ourselves to despise any one of man’s race, whatever his position, kindred, character, or creed. Let us not despise ourselves either. Let a sinner be what he will, unless he casts himself away (which thousands do), he is too precious to be lost!—Mathematicus in “Homilist.”
The dignity of man.—Humboldt travelled the world over, and saw everything; and he recorded in his diary at the last what sounds almost like an aphorism: “The finest fruit earth holds up to its Maker is a man!”—C. S. Robinson, D.D.
Doing well on the Sabbath-day.—Miss Ellice Hopkins said, in reference to her work among working men in Cambridge: “I trust I shall not have to meet any objection to writing being taught on the Sunday. As a grave mild-eyed Quaker replied to such a foolish Judaising objector, ‘Friend, does thee not think that pot-hooks are better than the pot-house on the Lord’s day?’ When a man has written six times down his copy-book with much labour of his horny palms, and much unwonted attitude of his whole person, ‘Be not overcome of evil, but overcome evil with good;’ or, ‘No drunkard shall inherit the kingdom of heaven;’ there is not much fear of his forgetting that text.”
Mat_12:13. Man’s power of volition.—
I. A recognised capability of volition.—The command implies that the diseased had the power of willing. Man can will.
II. The true law of volition.—The will of Christ, not circumstances.
III. The value of obedient volition.—He obeyed Christ, and his volition sent blood, life, and energy into his withered hand. Let us will what Christ commands, and mighty will be our achievements.—D. Thomas, D.D.
Achieving the impossible.—With every command given by Christ there comes the power to obey, and what is needed on our part is the endeavour of faith.
I. Many Christians are like this man with the withered hand.—
1. They have life, but lack power; or:
2. They have life, but carry some dead limb of sinful habit, doubt, etc.; or:
3. There is some particular gift which they have lost the use of through their own neglect, and which now seems dead.
II. To such Christ comes with His commands, which seem impossible, unreasonable; as the command, “stretch forth,” to this man. He commands the weak to be strong, the indolent to be active, the sinful to be pure, the feeble to put forth power—to use the dead limb. Never so firm and so exacting a master as Christ. No moral standard so high as His. No religious leader ever demanded such complete self-surrender. Yet His commands not grievous. His yoke easy, etc., because with every command He gives adequate power to obey.
III. To achieve the impossible on our part there must be:
1. Desire;
2. Faith;
3. Volition, or the endeavour of the will—the acting upon our faith, or, rather, upon the word of Christ—the “stretching forth.’ These essential on our part, whether we seek power, holiness, restoration, or deliverance from besetting sin. Illustration: Ulysses and the sirens. He desired to escape, put forth endeavour. Beyond that, we have the Almighty power on which to depend. “He giveth power to the faint,” etc., so that “the lame take the prey.” Same truths apply to unconverted. Christ commands you to repent, believe, live. Have you the desire? If so, move Christward, in dependence on Him, and with the endeavour of faith. He will give the adequate power, and though dead, yet shall you live. His work complete—“whole as the other.”—W. H. Richards.
Mat_12:1-14. The Pharisee-spirit.—The Pharisee is always blind as an owl to the light of God and true goodness; keen-sighted as a hawk for trivial breaches of his cobweb regulations, and cruel as a vulture, to tear with beak and claw. The race is not extinct. We all carry one inside, and need God’s help to cast him out.—A. Maclaren, D.D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain Mat 12:9-14; Mar 3:1-6; and Luk 6:6-11. Our Lord…
THE WITHERED HAND
Mat 12:9-14; Mar 3:1-6; and Luk 6:6-11. Our Lord and His disciples have again reached Galilee, their native land. Luke notifies us that this incident transpired on the Sabbath following the preceding, and that it was the right hand which was utterly paralyzed and withered away. Mark: “And he came again into the synagogue, and there was a man with a withered hand. And they were watching Him if He will heal him on the Sabbath-day, in order that they may accuse Him. And He says to the man having the withered hand, Rise up in the midst. And He says to them, Is it lawful to do good on the Sabbath-day or to do evil, to save life or to kill? And they were silent. And looking round on them with anger, being grieved on account of the hardness of their heart, He says to the man, Reach forth thy hand, and he reached it forth, and his hand was made whole as the other. And the Pharisees, going out, immediately took counsel, along with the Herodians, against Him, in order that they may kill Him.” Doubt less you are surprised over the extreme fanaticism of the Jews on the Sabbath question. You must remember that the penalty for Sabbath-breaking under the law of Moses was death. Sabbath is a Hebrew word, which means rest; i.e., that perfect rest which the sanctified soul finds in Jesus. Now you know that God’s method with sin is destruction. You can not have this blessed Sabbatic soul-rest until you crucify the man of sin. Then it is impossible for you to keep it unless you deal death to every disturber; i.e., keep the Sword of the Spirit unsheathed and lifted high, ready to strike the death-blow and cut off every snake-head that pokes out. Therefore the symbolic dispensation punished the Sabbath-breaker with death, confirming to us this grand and glorious truth of entire sanctification by sin’s annihilation, received and perpetuated. The fact is, even at that early day in His ministry, the leading preachers and official laymen had determined to kill Him, and were only seeking an opportunity. They thought that if they could condemn Him for Sabbath-breaking, they could secure the edict of the Sanhedrin, which was death by stoning. You see in this, the Pharisees and Herodians unite against Him, taking mutual counsel for His death. Do you not know the Pharisees were the orthodox denomination of the Jewish Church and leaders in the opposition to Roman rule, which they had then endured thirty years, while the Herodians were a political party in favor of the Roman Government.
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Hence, you see, they were bitter enemies, either to other. Yet we here find them uniting their forces against Jesus, and taking mutual counsel to kill Him. How wonderfully history repeats itself! Holiness is the abstract of which Jesus is the concrete. Opposition to holiness is nothing more nor less than opposition to Jesus. How frequently do we find the wurring sects laying down the cudgel of controversy, and all mutually uniting against holiness!
During our Savior’s response to them on this occasion, Mark says, “Looking round upon them with anger, being grieved on account of the hardness of their hearts.” Here he uses the same word, orge, which Paul used (Eph 5:26), “Be ye angry and sin not.” Now how can we be angry and sin not? Why! in the same sense in which Jesus “looked round on them with anger,” as Mark and Paul both use the same word-the former applying it to Jesus, and the latter to the saints of all ages. We can be angry and sin not precisely as Jesus did on that occasion. Fortunately, we have an inspired definition of our Lord’s anger on that occasion, “Being grieved on account of the hardness of their heart.” Hence, we see, the anger of Jesus consisted in holy grief. Therefore this is the only sense in which we can be angry and sin not. The more holy we are, and the more like Jesus, the more we realize holy indignation against all sin, in every conceivable form and phase. Hence “anger,” in the sense of holy grief, is characteristic of every true Christian. In this sense, “God is angry with the wicked every day.” Lord, make us all like Thyself!
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain J. W. McGarvey's The Fourfold Gospel [XXXIX. Healing a…
J. W. McGarvey's The Fourfold Gospel [XXXIX. Healing a Withered Hand].
XXXIX. JESUS DEFENDS HEALING A WITHERED HAND ON THE SABBATH. (Probably Galilee.) aMATT. XII. 9-14; bMARK III. 1-6; cLUKE VI. 6-11.
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a9 And he departed thence. [The word here points to a journey as in Mat_11:1, Mat_15:29, which are the only places where Matthew uses this expression. Greswell may be right in thinking that it indicates the return back to Galilee from the Passover, since a cognate expression used by John expresses such a journey from Galilee to Judæa. See Joh_7:3], c6 And it came to pass on another sabbath [another sabbath than that on which the disciples plucked the grain], that he entered bagain aand went into their cthe synagogue and taught [The use of the pronoun "their" indicates that the synagogue in question was under the control of the same Pharisee who had caviled about plucking grain on the Sabbath. Where the synagogue was is not known. Some argue that from the presence of Herodians it was at Sepphoris, which was then capital of Herod Antipas. But Herodians were likely to be found everywhere.]: a10 and behold, bthere was a man who had a having a bhis hand withered. cand his right hand was withered. [The hand had dried up from insufficient absorption of nutriment, until its power was gone, and there was no remedy known by which it could be restored.] b2 And they cthe scribes and the Pharisees watched him, bwhether he would heal him on the sabbath day; cthat they might find how to accuse him. [They sought to accuse him before the local judges or officers of the synagogue; i. e., before a body of which they themselves were members. Jesus gave them abundant opportunity for such accusation, for we have seven recorded [214] instances of cures on the sabbath day; viz.: Mar_1:21, Mar_1:29, Joh_5:9, Joh_9:14, Luk_13:14, Luk_14:2, and this case.] aAnd they asked him, saying, Is it lawful to heal on the sabbath day? [They were afraid that Jesus might not notice the man, so they spoke about him. But, taught by their experience in the grainfield, they changed their bold assertion, "It is not lawful," and approached the subject with a guarded question, hoping to get an answer that could be used as a ground for accusation.] c8 But he knew their thoughts [omnisciently]; and he said to { bsaith unto the man that had his hand withered, cRise up, and stand forth in the midst. And he arose and stood forth. [Jesus thus placed the man openly before all the people, as though he stood on trial as to his right to be healed on the sabbath day.] a11 And he said unto them, What man shall there be of you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man of more value than a sheep! [A man who had but one sheep would set a high value upon it. But the most valuable sheep is not to be weighed in the balance against a man. The fact that Jesus used this illustration shows clearly that such an action was allowed at that time, though the rabbins forbade it afterward.] Wherefore it is lawful to do good on the sabbath day. c9 And Jesus aid bsaith unto them, cI ask you, Is it lawful on the sabbath bday to do good, or to do harm? to save life, or to kill? cdestroy it? [The rules of the Pharisees made the Sabbath question wholly a matter of doing or of not doing. But Jesus made it a question of doing good, and his question implies that a failure to do good, when one is able, is harmful and sinful. "The ability," says Cotton Mather, "to do good imposes an obligation to do it." To refrain from healing in such an instance would have been to abstain from using a power given him for that very purpose. The Jews held it lawful to defend themselves on the Sabbath, and considered themselves justified in killing their enemies if they [215] attacked on that day (I Macc. ii. 41; Josephus Ant. XII. vi. 2]. bBut they held their peace. [afraid to say that Jesus was wrong and stubbornly unwilling to admit that he was right.] 5 And when he had looked round about on them call, bwith anger, being grieved at the hardening of their heart [The anger of Jesus was not a spiteful, revengeful passion, but a just indignation ( Eph_4:26). God may love the sinner, but he is angry at sin. Anger is not sin, but it is apt to run into it: hence it is a dangerous passion. Righteous anger rises from the love of God and man, but that which rises from self-love is sinful], he saith { csaid a13 Then cunto him, bthe man, Stretch forth thy hand. cAnd he did so: ahe stretched it forth; and it bhis hand was restored. awhole, as the other. [As Jesus here healed without any word or action of healing, merely ordering the man to stretch forth his hand, the Pharisees could find no legal ground for accusation. God can not be tried by man, because his ways are hidden from the senses of man save as he chooses to reveal them.] c11 But they were filled with madness; and communed one with another what they might do to Jesus. b6 And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him. [Here the three Synoptists first tell of the counsel to put Jesus to death, and we should note that, like John, they described the anger of the Jewish rulers as arising because of this Sabbath question. Their real motive was envious hatred, but their pretext was a zeal for the law. That it was not genuine zeal for the law is shown by the fact that they consulted with the Herodians or the adherents of Herod Antipas, as they also did afterwards ( Mat_22:16, Mar_12:13). They needed the secular power of the Herodians to secure the death of Jesus. Its efficiency for such ends had just been shown in the imprisonment of John the Baptist. But the Herodians were no friends of the Jewish law; in fact, they were real perverters of that law which Jesus merely correctly interpreted. This party and its predecessors had [216] flatteringly tried to make a Messiah of Herod the Great, and had been friends of Rome and patrons of Gentile influence. They favored the erection of temples for idolatrous ends, and pagan theaters and games, and Gentile customs generally. Unlike Jesus, the Pharisees grew angry and sinned, for it was against their conscience to consort with the Herodians.]
[FFG 214-217]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain The application of these principles:
The application of these principles:
v. 9. And when He was departed thence, He went into their synagogue.
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v. 10. And, behold, there was a man which had his hand withered, and they asked Him, saying, Is it lawful to heal on the Sabbath days? that they might accuse Him.
v. 11. And He said unto them, What man shall there be among you that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it and lift it out?
v. 12. How much, then, is a man better than a sheep! Wherefore it is lawful to do well on the Sabbath days.
v. 13. Then said He to the man, Stretch forth thine hand; and he stretched it forth, and it was restored whole, like as the other.
The hatred of the Pharisees was intensified with each new defeat. They had received a well-deserved rebuke based upon Scriptural grounds, but they were determined to turn the admiration of the people into suspicion and then into opposition. And so they laid their plans for another Sabbath, Mar 3:2; Luk 6:6. Jesus, according to His custom, went into the synagogue to teach. And there, evidently by design, was a man with a dried-up, shriveled hand. Here was a case which could bear postponement till the morrow. But so eager are the Pharisees to provoke the Lord that they put a question with reference to the lawfulness of healing on the Sabbath day. Christ’s reply, two counter-questions and an irresistible conclusion. A man with any feelings at all, seeing the misery of a dumb beast, aside from the fact that it is his one possession, will draw the sheep out of the cistern. Their own rabbis, at that time, made provision for such cases. And a man should not receive as much consideration as an animal? Their own canons permitted the doing well on the Sabbath. It is, therefore, right to heal. Christ defied the authority of the Pharisees, and challenged them to bring accusation against Him. And the sick man, in obeying the command of Christ, acknowledged His authority and set aside that of the Jewish leaders. A signal manifestation of faith, on the one hand, an instance of divine power, on the other: the best fulfillment of the Sabbath.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Here the scene shifts to a later time when the Pharisees criticize Jesus for healing a man on the Sabbath.
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Then Jesus left from there
"Jesus left the grainfields" or "Then Jesus left"
their synagogue
Possible meanings are 1) the word "their" refers to the Jews of that town. AT: "the synogogue" or 2) the word "their" refers to the Pharisees that Jesus had just spoken to, and this was the synagogue that they and other Jews in that town attended. The word "their" does not mean that the Pharisees owned the synagogue. AT: "the synagogue that they attended"
Behold
The word "Behold" alerts us to a new person in the story. Your language may have a way of doing this.
a man who had a withered hand
"a man who had a paralyzed hand" or "a man with a crippled hand"
The Pharisees asked Jesus, saying, "Is it lawful to heal on the Sabbath?" so that they might accuse him of sinning
"The Pharisees wanted to accuse Jesus of sinning, so they asked him, 'Is it lawful to heal on the Sabbath?'"
Is it lawful to heal on the Sabbath
"According to the law of Moses, may a person heal another person on the Sabbath"
so that they might accuse him of sinning
They did not just want to accuse Jesus in front of the people. The Pharisees wanted Jesus to give an answer that contradicted the law of Moses so they could take him before a judge and legally charge him with breaking the law. (See: Assumed Knowledge and Implicit Information)
translationWords
Jesus
synagogue
Pharisee
lawful
cure
Sabbath
sin
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:9-14 This second Sabbath controversy castigates the Pharisees for…
12:9-14 This second Sabbath controversy castigates the Pharisees for elevating regulations over human needs (see 12:7, 11-12).
12:9 their synagogue: A disunion was developing between Jesus and Judaism (also 4:23).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.