Exegetical and Hermeneutical Commentary of Luke 6:6

And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.

6-11. The Healing of the Man with the Withered Hand.

6. into the synagogue ] Mat 12:9-14; Mar 3:1-6 . None of the Evangelists enable us to decide on the time or place when the healing occurred.

there was a man whose right hand was withered ] Obviously he had come in the hope of being healed; and even this the Pharisees regarded as reprehensible, Luk 13:14. The Gospel of the Ebionites adds that he was a stonemason, maimed by an accident, and that he implored Jesus to heal him, that he might not have to beg his bread (Jerome on Mat 12:10).

Fuente: The Cambridge Bible for Schools and Colleges

Luk 6:6-11

And there was a man whose right hand was withered

The ability of Christ to heal the withered energies of the human soul

The miracle is a picture of sublime moral instruction.

I. THE BEST ENERGIES OF THE SOUL ARE IN A WITHERED CONDITION.

1. Mans intellectual nature withered, and cannot attain to the inner meaning of Divine truth.

2. Mans moral nature withered, and cannot attain to the rich blessings of the gospel.

3. Mans compassionate sympathy withered, and not deeply sensitive to the woe occasioned by moral evil.

4. Hence, seeing that the best energies of man are withered, he cannot render to God the service due to Him.

II. THE WITHERED ENERGIES OF THE HUMAN SOUL ARE CAPABLE OF EFFECTIVE RESTORATION BY CHRIST.

1. We see from this narrative that Christ beholds the withered energies of the human soul with tender compassion.

2. That there is an intimate connection between the word of Christ and the restoration of the withered energies of the soul.

3. That the restoration of the withered energies of the soul is immediate, visible, and complete.

4. That the restoring of the withered energies of the soul can only be accomplished by Christ.

III. THERE ARE MANY INDIVIDUALS WHO HAVE BUT LITTLE SYMPATHY WITH CHRIST IN HIS WORK OF SOUL-RESTORATION.

1. The Pharisees were cunning in their watching of Christ.

2. They were refuted in their contempt of Christ.

3. They were regarded by Christ with mingled feelings of pity and anger.

IV. WHY DID THESE PHARISEES OPPOSE THE BENEFICENT ACT OF CHRIST?

1. Because He did not fall in with their views as to the manner and time of the cure.

2. Because they were too proud in spirit to rejoice at the cure thus wrought.

3. Because they saw not the full meaning and blessing of the cure. (J. S.Exell, M. A.)

The construction of the hand

Tyndal writes of his ascent of the Weisshorn:–There is scarcely a position possible to a human being which at one time or another during the day I was not forced to assume. The fingers, wrist, and forearm were my main reliance, and as a mechanical instrument the human hand appeared to me this day a miracle of constructive art I opened my note-book to make a few observations, but soon relinquished the attempt. There was something incongruous, if not profane, in allowing the scientific faculty to interfere where silent worship seemed the reasonable service. (Hours of Exercise in the Alps.)

Language of the hand

With the hand we demand, we promise, we call, dismiss, threaten, entreat, supplicate, deny, refuse, interrogate, admire, reckon, confess, repent; express fear, express shame, express doubt; we instruct, command, unite, encourage, swear, testify, accuse, condemn, acquit, insult, despise, defy, disdain, flatter, applaud, bless, abuse, ridicule, reconcile, recommend, exalt, regale, gladden, complain, afflict, discomfort, discourage, astonish; exclaim, indicate silence and what not I with a variety and multiplication that keep pace with the words spoken by the tongue.

Promptitude of faith

If the man in our text had been a scholar, his thought most likely would have risen up in instant protest against Christs command. Had he been a physicist, had he in particular been an anatomist, he could hardly have been healed. He would have thought too much. He would instantly have fallen into reasoning upon the utter anatomical and physiological impossibility of a withered hand stretching itself out; and such thinking would have been ruinous. It is here that religion and science break fellowship. Science thinks everything out. Thought is from its very nature surgical; it cuts in pieces. It is analytic, and unjoints and unhinges. Suppose that you are in the presence of a speaker that powerfully affects you. You realize his hand upon you and his mastery over you. This wakes up your inquisitiveness, and puts you upon asking the secret of his power, its elements. Thought begins at once to show how surgical it is; and before the speakers address is completed you have his oratorical talent accurately and elegantly dissected; such a percentage due to figure, such a percentage to manner, to matter, and the rest. And yet the process of analyzing his power has, so far as relates to you, destroyed his power, and you go home with the pocketed ingredients of his power when you might have gone home with an inspiration. You thought too much and too nicely. And it is remarkable how Christ in His intercourse with His disciples laboured to keep their thoughts quiet. He never provoked argument. He indulges in no definition-making. Hews and wherefores He regularly discouraged. Nicodemus wanted the matter of the rebirth stated analytically. Christ declined. One of the disciples wanted a statement of the methods of the Spirits operation. Christ declined. One trouble with our thinking powers is that they work at such a level as to create more problems than they solve. They are like a fly caught in a web, whose very struggles and buzzing only draw the tangled skein about it the more imprisoningly. All that saved the man in our story was that he did not stop to think. He pro-seeded as though there were no difficulties; and forthwith for him there were none. The unconverted men in our congregation can see just where this presses. All Christs commands to you are in the present tense, which means that the command is issued without any allowance of time for comprehending the mysteries of salvation, or for acquiring power to become a saved man. It is simply levelled to the range of the instant; not because thought is not advantageous in some circumstances, but because it is not in point here. The paralytic, with never so much thinking, would never have seen his way clear to do as he was told. Giving ourselves to Christ is not a matter of understanding what we are doing, but a matter of doing; something as when you tell your boy to raise his hand; he does not know how he raises his hand, and you know no more about it than he as regards the physiological intricacies of the act. And if he were to decline raising it until he understood the matter, you would tell him to do it first and understand at his leisure; your command was aimed at his will, and his resort to the intricacies of physiology only a side issue raised to divert your attention from his insubordination. Gods commands stand out of all relation to human power to grasp the problems, moral or theological, associated with obedience to those commands. Gods commands are like the pole-star, which with swift intuition finds out the magnetic-needle as easily by night-light as by daylight, and beats upon it with relentless compulsion equally in the darkness and the sunshine. They are not a question of can, but a question of will; and with the will once trembling obediently on the verge of action, all needed resource of power is at its instant service. This is another lesson of our text. In the case of the paralytic, Gods power came in just after the mans will to stretch forth his hand, and just before the stretching act. As he had the will to do, God furnished him the power to do with, and that made out the miracle. It was pretty much the same thing done divinely as is done humanly when a child goes tottering and clambering up a staircase that is too steep for it, and the parent takes hold of the childs hand liftingly. The child has the will to go up, and the parent puts some of his own strength at the service of that will; and in this way weakness does impossibilities by virtue of superior strength temporarily loaned. This is the incident of the paralytic turned into terms and relations of familiar experience. It is of the utmost necessity that we should feel that this case of the paralytic stands in Scripture to represent the continuous action of God, the continuous miracle of God, if you please, in so lending Himself to us as to match our power to the measure of our holy intents, and so making us able to do that which there is in us a righteous will to do; precisely as in our story Christ evened up the paralytics power exactly to the level of his willingness. This ought not to disturb us as implying a familiar and presumptuous dependence upon the Divine resources and bounty. It is only doing in the spiritual realm what every man does in a greater or less measure in the physical one. The forces that we call natural, that we use in every foot-tread, in the transportation of every pound of merchandise by wind or by steam, in the carrying of every shuttle and revolution of every spindle, these forces are as truly grounded in God as are the influences that emanate from the Holy Ghost, and that work in us holier purposes and affections of heart. It is from Him that cometh down every good and perfect gift. We are His beneficiaries in everything. It is as much making use of God to unfurl our sail in the draft of the west wind as it is to spread out our unfilled capacities of emotion and action in the draft of a spiritual Pentecost. It is a part of God that He yields Himself in all this rich diversity of ways to piece out mans infirmity. There is no way in which we can so well serve Him as by letting Him serve us in our pursuit of holy ends. Religious ideas get their only value from their fitness to serve as conduits for the conveyance of Divine supply. We have all our city under-]aid with water-mains, but we prize them only because there is water in the reservoir that works down through those mains and presses up into our dwellings. Ideas do not strengthen us any more than the water-pipe refreshes or gas-pipe illuminates. And faith is not conceiving of God as an idea, but it is laying hold upon Him as a power and utilizing Him to the ends of holy living and Christian achieving, in just the same strenuous and practical way in which we lay hold on wind-pressure and steam-power, and let them even our resources up to the level of our secular ambition. If now the Church would link all its energies, all its devout desires as confidingly to the spiritual influences of God as the world links its ambitions to His cosmic energies of earth, sea, and air, hardly are there any results possible to be named that might not be achieved for the glory of God and the saving of men before the dawn of the approaching new century. And then one other lesson that follows on directly from this is the position of enlarged accountability and responsibility in which we are set. It is a common thing for us say that we are responsible for our use of the talents we have; that present power is the measure of accountability. It appears from what we have seen in our story and from the general drift of Scripture in fact, that our responsibility lies all the way around beyond the outer edge of our power and talent. The man in our text was responsible not only for his use of what was in him, but for what, as a result of his faith, he was able to have divinely added to him. All the way through Scripture God was continually commanding men to do more than they in themselves had the means to do, exactly as in our verse. One object of the miracle was to show that by faith we acquire a property in power that to our unfaith lies at an utter remove from us. We need some of the old-time audacity–some Pauline and Petrine presumption, which was audacious, not because it was uncalculating, but just because it was so grandly and discerningly calculating, and calculated not only on its own intrinsic force, but on a magnificent increment of working energy from on high. (G. H.Parkhurst, D. D.)

The withered hand

I. Discuss THAT SPIRITUAL POWERLESSNESS, OF WHICH THE WITHERED HAND IS A JUST AND APPROPRIATE SYMBOL, EXPLAINING WHAT IT IS AND WHEREIN IT CONSISTS.

II. I SHALL POINT OUT BRIEFLY WHAT CHRIST REQUIRES TO BE DONE, IN ORDER TO ITS REMOVAL.

1. There was a man in the synagogue whose right hand was withered. Here then are three distinct points to be noticed in our comment.

(1) The organ was a hand. The hand, as you know, is the organ of touch. The sense of touch, then, brings us into closer connection with matter than any other sense. If I only saw an object, however steadily it might abide before my eyes, I might imagine it was an unreal vision. Again, if I hear a sound, I experience indeed a sensation; but it is not a sensation which irresistibly forces upon me the conclusion that matter exists. So it is with taste, considered in itself and abstractedly from touch, with which, how ever it is almost always combined. A flavour is a sensation which, if we did not touch the object that excited it, would not irresistibly force upon us the conviction that such an object existed. But touch–the actual handling of any object–does, as I think you will grant, force upon the mind such a conviction. But there are also realities of eternity, permanent and abiding, which will be felt and acknowledged to be realities, when Time and the mortal body have passed away. These realities are the truths of which revelation assures us–the truths, for example (I select a few as specimens out of a great mass) that an all-seeing Eye is about our path and about our bed, and spieth out all our ways–that God is a God who hears and answers prayer–that we must all stand before the judgment-seat of Christ, and receive the things done in the body. Can you be said to grasp, to touch them, to live under the influential conviction of their reality? Weigh now in your mind what must infallibly be the effect upon our character of the doctrine of future judgment and the peril of unrenewed men, if we possessed such an impression of its reality as might fitly be compared to the impressions of things material derived from the sense of touch. His hand was withered. While he had all the other senses complete, he had lost the power of feeling, so far as the chief organ of feeling was concerned. And such is the case with us with regard to the things of the

Spirit and the realities of eternity. We can (as it were) see them, hear them, contemplate, gaze upon, attend, give heed to them, but we cannot (by nature) touch them. I feel that herein I am powerless, and I am sure that you must feel the same. My understanding follows along with their evidence, even unto the clearest mental conviction, but an abiding energizing persuasion of their deep reality, this I have not, and, what is more, I am incompetent of myself to produce it; my hand is withered. And until the Lord speaks the word of power, it must remain withered.

(2) Our second remark on the case of this poor man was, that not both his hands were withered, but the better and more serviceable of the two. He could handle and feel to a certain extent, but it was only with his left hand. By what has already been said, it will have appeared that the spiritual faculty, corresponding to the bodily faculty of touch, is faith. Faith it is which realizes things eternal. And from the study of it we learn that this principle of faith does operate and energize, to a certain extent, even in those who are unrenewed in the spirit of their minds. And such most assuredly is the case. So far as his mere temporal interests are concerned, unrenewed man is no stranger to the occasional workings–nay, no stranger to the continuous life, of faith. Let us cast our eyes around us, and this will become sufficiently and incontrovertibly evident. Here is a man laying up for his family, or for himself in old age, subjecting himself to much self-denial, imposing upon himself many restrictions–with the view of meeting and providing against the future but foreseen emergency of his own death, or the natural decay of his faculties. And all such provision testifies to the existence of faith, testifies to the existence and operations of a faculty, which realizes things unseen, and what is this but faith? Alas! that when faith approaches the realities of eternity, the solid truths of revelation, and endeavours to realize them, it finds its powers shattered as to their highest and noblest exercise l The mans right hand is withered; he knows, indeed, still, what the sensation of touch is, for he can touch bubbles and toys and trifles, but anything weighty, anything of real substance and worth, he is incompetent to handle. He exercises just enough of the faculty to be aware how powerful it would be, if brought to bear on Divine verities, and to desire that it might be so brought to bear. But this is all. He can do no more, until God visit him in power. When our range of eyesight is for the first time enlarged by the telescope, it is no wonder if we run away hastily with the impression that we have gained a now sense. Such, however, is not the case; it is as the renewal of a withered hand, an old sense made competent to gather things.

(3) A third point to be noticed in this mans state is the mode in which the organ was affected. The man originally had the use of the organ–it was the design of nature that he should use it–but disease had thwarted this design. The organ, however, remained still, though it hung powerless by the mans side. It was not cut off–not abolished. Brethren, in so far as man has no power of realizing things eternal, and the Divine verities of which Revelation assures him, he is an imperfect, a fallen being. This lamentable defect is a deviation, a deflection from the original image in which he was created. You know how influentially conversant mans body is with matter, with outward nature. I cannot stir, I cannot lift up my eyes, I cannot walk abroad without a continual influx of impressions from matter. Suppose, now, that my spirit were equally susceptible of impressions from the realities of eternity, that in its every motion it was swayed and influenced by these realities, that it received impulses from the invisible at every turn, this surely would be little less than complete renewal of my nature. It would be the recovery of me from my acquired infirmity, the restoration to health and vigour of the withered limb. And, oh 1 brethren, in every soul of man there exists a capability of such a restoration. No one is disqualified for recovery. In all there is the organ; if life can but be infused into it from above, all will be well.

II. But I hasten on to point out briefly WHAT CHRIST REQUIRES US TO DO, IN ORDER TO THE REMOVAL OF THIS INFIRMITY. We have said that He alone is competent to this removal–that man is utterly helpless and powerless in the work of his restoration. Brethren, God demands exertion and energy on our parts before He will consent to put forth that healing power, which alone can recover us from our souls infirmity. He bids us act as recovered men, ere yet we be recovered, and only in our sincerely striving so to act, will He visit and bless us. And if there be one holy exercise rather than another to which I must give myself, it is that of prayer. The Lord only can restore me. Shall I not apply to Him for restoration? (Dean Goulburn.)

Christ knew their thoughts

A paper was recently read before the German Asiatic Society of Japan on the magic mirror of Japan. It really possesses no magical quality, but, owing to the peculiarity of its structure, the reflection of the sun from the mirror OH the wall or ceiling reveals the figures or letters written on the back of the mirror. Thus the deepest secrets, the hidden thoughts, the hidden purposes of the heart are brought out by the light God turns upon us, and will turn upon us. What is written out of sight in our spirits shall be written by a sunbeam on the wall.

Not to save life is to destroy

See yonder poor wretches whose ship has gone down at sea, they have constructed a poor tottering raft, and have been swimming on it for days; their supply of bread and water is exhausted, and they are famishing, they have bound a handkerchief to a pole and hoisted it, and a vessel is within sight. The captain of the ship takes his telescope, looks at the object, and knows that it is a shipwrecked crew. Oh! says he to his men, we are in a hurry with our cargo, we cannot stop to look after an unknown object; it may be somebody perishing, and it may not be, but however, it is not our business, and he keeps on his course. His neglect has murdered those who died on the raft. (C. H.Spurgeon.)

Saving a limb

To save a limb is a great thing. A poor young man was in a hospital who had crushed his arm at his work. The doctor said there was no help for it; his arm must be cut off or he must die. But the young man could not bear the thought of losing his arm, and said he would rather die first. But the lady at the head of the hospital did all she could to heal the young mans arm. She dressed it carefully, she watched night and day, and did whatever she could to keep up the young mans strength. And at last the arm was saved. The young man became quite well, and used to call that arm her arm, because she had been the means of saving it. It is a great thing to save a limb, but to save a soul is far greater. (G. T. Coster.)

Christ heals without causing suffering

My sister got her arm put out of joint. The neighbours of the country place came in, and they tried to put that arm in its place, and they laid hold and pulled mightily; they pulled until she was in anguish, but the bone did not go back to its place. After a while the surgeon came, and with one touch everything was adjusted. So we go out for Christian work, and for the lack of a sympathetic nature, or the lack of this gentleness of Christ, we make the wounds of the world worse, when some kind and gentle spirit comes along after us, and by one touch heals the torn ligaments, and the disturbing bones are rejoined. (Dr. Talmage.)

The power of faith in the Saviours word

A Sunday-school teacher, when teaching his class on one occasion, left his seat and went round among his scholars with his watch in his hand. Holding it out to the first child, he said, I give you that watch. The boy stared at it and stood still. The teacher then went to the next and repeated–I give you that watch. The boy blushed, but that was all. One by one the teacher repeated the words and the action to each. Some stared, some blushed, some smiled incredulously, but none took the watch. But when he came nearly to the bottom of the class a small boy put out his hand and took the watch which the teacher handed to him. As the latter returned to his seat, the little fellow said gently, Then, if you please, sir, the watch is mine? Yes, it is yours. The elder boys were fairly roused by this time. Do you mean to say, sir, that he may keep the watch? Certainly; I gave it to any boy who would have it. Oh, if I had known that, exclaimed one of them, I would have taken it. Did I not tell you I gave it to you? Oh, yes; but I did not believe you were in earnest. So much the worse for you; he believed me, and he has the watch. Saving faith is as simple as this. It just takes God at His word and trusts Him. (Theodore Monod.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. Whose right hand was withered.] See Clarke on Mt 12:10, &c. The critic who says that signifies a luxated arm, and that the stretching it out restored the bone to its proper place, without the intervention of a miracle, deserves no serious refutation. See Clarke on Lu 6:10.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

See Poole on “Mat 12:10“, and following verses to Mat 12:13, See Poole on “Mar 3:1“, and following verses to Mar 3:5. In both which places we met with the same history, and with some more circumstances. Mark tells us that the subject of their deliberation, what they might do to Jesus, was, how they might destroy him; this the evangelist maketh the effect of their madness, , and he very properly so calls it. For men to answer arguments and reason with violence, is for them to act like mad men, not like reasonable creatures; yet, to show the degeneracy of human nature, we shall observe there is nothing hath been more ordinary, when men have been conquered by reasoning, and have nothing reasonably to oppose, than to fly to violence, and with swords to cut knots which they cannot untie. Nor can there be a greater evidence of silly and brutish souls, and a baffled cause.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And it came to pass also on another sabbath,…. Whether the following sabbath, or some time after, is not certain,

that he entered into the synagogue. The Arabic version reads, “into their synagogue”, as in Mt 12:9 the synagogue of the Jews; in what place, whether at Capernaum, or some other city of Galilee, is not so clear:

and taught; explained the Scriptures to the people, and instructed them in the doctrines of the Gospel:

and there was a man whose right hand was withered; who was in the synagogue, and one of his hearers; [See comments on Mt 12:10]

Fuente: John Gill’s Exposition of the Entire Bible

On another sabbath ( ). This was a second (, as it often means), but not necessarily the next, sabbath. This incident is given by all three synoptics (Mark 3:1-6; Matt 12:9-14; Luke 6:6-11). See Matt. and Mark for details. Only Luke notes that it was on a sabbath. Was this because Luke as a physician had to meet this problem in his own practise?

Right hand ( ). This alone in Luke, the physician’s eye for particulars.

Fuente: Robertson’s Word Pictures in the New Testament

His right hand [ ] . A very precise mode of statement. Lit., his hand the right one. Luke only specifies which hand was withered. This accuracy is professional. Ancient medical writers always state whether the right or the left member is affected.

Withered. See on Mr 3:1.

Fuente: Vincent’s Word Studies in the New Testament

HEALING OF THE WITHERED HAND V. 6-11

1) “And it came to pass also on another sabbath,” (egeneto de en hetero sabbaton) “Then it came to pass on a different sabbath,” a sabbath on another occasion, an occasion that Luke desired to be recounted, Mar 3:4. At what place it took place is not recorded.

2) “That he entered into the synagogue and taught:” (eiselthein auton eis ten sunagogen kai didaskein) “He entered into the synagogue and taught,” Mat 12:9.

3) “And there was a man whose right hand was withered.” (kai en anthropos ekei kai he cheir autou he deksia en ksera) “And there was a man out there in the synagogue whose right hand was withered,” dried up, without strength, totally paralyzed, Mat 12:10; Mar 3:1. The “right” hand was considered the working hand, and the privation of it, and need for cure was therefore greater, making the healing more spectacular.

Fuente: Garner-Howes Baptist Commentary

Appleburys Comments

Healing on the Sabbath
Scripture

Luk. 6:6-11 And it came to pass on another sabbath, that he entered into the synagogue and taught: and there was a man there, and his right hand was withered. 7 And the scribes and the Pharisees watched him, whether he would heal on the sabbath; that they might find how to accuse him. 8 But he knew their thoughts; and he said to the man that had his hand withered, Rise up, and stand forth in the midst. And he arose and stood forth. 9 And Jesus said unto them, I ask you, Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it? 10 And he looked round about on them all, and said unto him, Stretch forth thy hand. And he did so: and his hand was restored. 11 But they were filled with madness; and communed one with another what they might do to Jesus.

Comments

and there was a man there, and his right hand was withered.The setting is the familiar sabbath-synagogue scene. But this is different. All the elements of a trap baited with a sick man are present. Those who considered themselves to be the rightful teachers were jealous of Jesus popularity. They were ready to spring their trap. Let this Teacher dare to perform a work of healing on the sacred sabbath, and they would destroy Him!

It is characteristic of Luke to mention the fact that it was the mans right hand that was withered. The beloved physician would be interested in such details.

that they might find how to accuse him.Their purpose was clear: They were interested in destroying the influence of Jesus with the people. Make them believe that He was breaking the sabbath, and they would return to their former teachers, the scribes and Pharisees.

But he knew their thoughts.Perhaps human intelligence could have seen through their trap. His enemies certainly thought of Him only as a man. But He was the Son of God, and God knows the reasoning of mans heart. Jesus knew what was in man (Joh. 2:25). The Pharisees had not said anything up to this point, and were not aware that Jesus knew what they were plotting. They were soon to find out both the strength and the courage of the One whom they were seeking to destroy.

According to Mat. 12:10, the Pharisees asked, Is it lawful to heal on the sabbath? It is difficult to say at what point their question was asked, but probably not before He had asked them, Is it lawful to do good or harm on the sabbath?

Rise up and stand forth in the midst.One cant help wondering what effect this order from Jesus had on those who had planned to trap Him, Were they delighted that their scheme was going so well? Did they in the least suspect that He was aware of their evil purpose? Were they surprised by His courage as He accepted the challenge to heal the man?

What did the people think? Were they aware of what was going on? Were they glorying in the wisdom and courage and mercy of the Prophet who had arisen in their midst?
Let those who picture Jesus as a weakling ponder the boldness of His action. He could have avoided the clash with the time-honored leaders; He could have waited until the crowd was gone; but He didnt. He said, Stand here in the midst. He wanted all to see exactly what He was doing. Everything was out in the open. What a contrast to the secret conniving of the Pharisees who were bent on destroying the Son of God!

And he arose and stood in the midst.It is highly improbable that the man had the slightest idea of what was about to happen to him. It is also highly improbable that he knew anything of the plot of the Pharisees to use him to get rid of Jesus. A physical handicap like that may have made him timid, but at the command of the Teacher, he stood up where all could see him.

Is it lawful on the sabbath to do good, or to do harm?Jesus was in complete command of the situation. He knew what His opponents had in mind; He knew what He was going to do. He wanted all who present on that sabbath day to see through the evil plot of the Pharisees.

He asked, Is it lawful on the sabbath to do good, or to do harm? There could be but one answer to the question: To do good, not harm, on the sabbath. His enemies were planning the most evil deed: to kill the Son of God!
To save a life, or destroy, that was the real issue before them. The people must have been moved by the logic of Jesus and by His mercy. In their hearts they must have answered, Save a life.
But the second part of the question, or destroy it? Whose life? That of the man with the withered hand? Or was it His own life, for He knew that they desperately wanted to destroy Him.

He looked round about on them all.Jesus had upset their trap; He was now ready to expose their wicked plot. He knew what they were thinking; did they see what He was about to do? Mar. 3:5 says, He looked round about on them with anger, being grieved at the hardness of their hearts.

John describes Him in Rev. 1:14 as the one whose eyes were as a flame of fire. Did something of that flame show in His eyes that sabbath day in the synagogue while wicked men dared Him to heal the man with the withered hand? Did they dare look Him full in the face? Did the people see the wrath of the Righteous Judge as Jesus stood by the man He was about to heal? Or did they see in His face the mellow light of mercy for all who turn to Him?

Stretch forth thy hand.The man did so, and his hand was restored. It was as simple as that. Instantly, this one who had not been able to use his withered right handwe do not know for how longstretched it forth in demonstration of the power of Jesus to do good on the sabbath, to save a life, not destroy it.

they were filled with madness.Their fury knew no bounds. Their cleverly arranged trap had been turned against them. They couldnt answer the logic of Jesus, for before their very eyes stood the man whose withered hand had been restored.

There was but one thing left: They would destroy Jesus. They talked the matter over among themselves. Their only question was, What shall we do with him? They took counsel against him, how they might destroy him (Mat. 12:14).

Fuente: College Press Bible Study Textbook Series

(6) It came to pass also on another sabbath.See Notes on Mat. 12:9-14; Mar. 3:1-6.

Whose right hand was withered.St. Luke alone specifies which hand it was that was affected.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

34. THE HEALING OF THE WITHERED HAND, Luk 6:6-11 .

Mat 12:9-21; Mar 3:1-12.

See notes on the parallel section in Matthew.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And it came about on another sabbath, that he entered into the synagogue and taught, and there was a man there, and his right hand was withered. And the scribes and the Pharisees watched him, whether he would heal on the sabbath, so that they might find how to accuse him.’

Another Sabbath arrived and Jesus once more entered a synagogue in order to teach. His heart was set on communion and fellowship with His Father. And there in the synagogue He saw a man with a withered hand, probably suffering from some form of muscular atrophy. We are not told who brought the man there, or where he came from. He may well have been well known there, and regular in attendance. Nor do we know how his hand had withered. It was enough that it was so. And with his right hand withered, his strength was withered. It was a symbol of the state of the hearts and consciences of men (see above). They too are atrophied. But that he was seen by the Pharisees as a test case is apparent from the fact that they watched Jesus in order to see what He would do. The word means to watch with intent, often sinister. Their minds were not on communion and fellowship with God. Their thoughts were fixed on trying to trap this Man, Whom they hated, into performing a work of compassion which they could then condemn. And this on God’s day in God’s synagogue.

The Rabbis had strict rules about healing on the Sabbath. Where there was an emergency case and life was threatened the minimum healing activity necessary to preserve life was allowed, but where that was not the case, it could well await another day. Healing was not allowed. Thus a woman in childbirth could be helped on the Sabbath. She or the baby might die. An affection of the throat could be treated for that was seen as possibly life threatening. But a fracture or a sprain could not. A cut could be bandaged (it could lead to death if uncovered) but it must not have further treatment until after the Sabbath. These interpretations of the Rabbis were strictly enforced.

On this day any Rabbis and other Pharisees who were in the Synagogue would be sitting in the ‘chief seats’ (Mat 23:6; Jas 2:2-3), which were those nearest to the reading desk where the scrolls of the Scriptures were placed to be read. There was also a special seat for the most distinguished present called ‘Moses’ Seat’ (Mat 23:2). They thus had a good view of what was happening. So as they sat there enjoying their status they awaited further events.

They were pretty confident in their man. We note here two things. Firstly that they were absolutely confident in the fact that Jesus would heal the man. That is quite remarkable. They had a kind of perverted faith. They had seen what He could do and were not in doubt about it. And secondly that they knew that He was so compassionate that He would do it even with them there waiting to accuse Him of it. What better testimony could Jesus have, both of His ability to work miracles, and of His compassion, and of His courage? And yet they were trying to convince themselves, and others, that Jesus was working for the Devil. All this gains the greater force because it is not the purpose of the recording of the incident. But consider what it tells us about these men.

‘His  right  hand was withered.’ Neither of the other Gospels tell us that it was his right hand that was withered, but as a doctor this would have been a question he would ask. It is a sign that he not only had Mark’s record before him, but had also spoken to an eyewitness. He may even have asked Peter when he met him, ‘can you tell me which hand was withered?’

And his withered right hand was like the withered lives of people. They who should have been fruitful trees were withered trees. They who should have been full of life (living bones) were walking in death (dry bones). He who could heal this withered arm had also come to heal withered lives.

Fuente: Commentary Series on the Bible by Peter Pett

The Man With The Withered Hand (6:6-11).

This final incident in this cycle of stories contrasts the rigidity of the Pharisees with the compassion of Jesus. The one were concerned with the minutiae of the Law, the Other with the heart of God. In it He again reveals that He is Lord of the Sabbath.

But it also reveals a deeper message, and that is that He has come to restore what is withered. The word used for ‘withered’ (Greek ‘xeros’ – Hebrew equivalent ‘yabash’) is the same as that used in LXX of the ‘dry’ bones in Eze 37:2; Eze 37:4. There the Spirit of the Lord would blow on them to give them life. God’s question was, will these dry bones live, and the answer was that they would in response to the proclamation of the word (‘prophesy’) when the Spirit came upon them. The same word is also used of the eunuch who says, ‘I am a dry tree’ (Isa 56:3), and in Eze 17:24 God says, ‘I the Lord make the dry tree to flourish’. It is regularly used in the Old Testament of ‘dry trees’ (compare also Luk 23:31).

Thus in view of the context of the previous incidents which have all contained Old Testament motifs we are justified in seeing this man’s withered hand which will be made whole as a picture of the dry (withered) trees which will flourish and become fruitful (compare Luk 3:8; Luk 6:43-44; Luk 13:6-9) and the dry (withered) bones of Israel which will be given life through the Spirit by the word of the prophet. As Jesus says here, ‘Is it lawful on the Sabbath day to do good (be like a fruitful tree which is no longer withered but produces fruit) or to do harm (be as a withered tree which produces no fruit), to save life (to make a restored bone that is no longer withered) or to kill (to make like a dry bone that is withered). It thus finalises this section with a picture of Jesus as at work in the restoration of what is dried out and withered (He prophesies to the dried arm and it lives), and leads on into the picture of the establishing of the new Israel. In contrast are the Pharisees who prove indeed to be dry trees.

Also in this narrative the Pharisees are seen as out to trap Jesus. Their opposition to Him has been growing and it has now reached a climax. There is a man there with a withered hand and they are deliberately watching to see what Jesus will do on the Sabbath day. By this they are laid bare. Here is a man in real need, and they know what Jesus will do. He will have compassion on the man and will heal him. Their very watching Him is a testimony to His goodness, and to the fact that they realise that He is good. And once He has revealed His goodness they will jump on Him and accuse Him of breaking God’s Law. And yet they claim to serve the One Who declared, ‘You shall love your neighbour as yourself’. Consider what this tells us about them and their religion. But Jesus confuted them, not by diminishing the Sabbath, but by exalting it as of great benefit to mankind.

The incident may be analysed as follows:

a On another sabbath, He entered into the synagogue and taught, and there was a man there, and his right hand was withered (Luk 6:6).

b The scribes and the Pharisees watched him, whether he would heal on the sabbath, so that they might find how to accuse him (Luk 6:7).

c He knew their thoughts, and he said to the man who had his hand withered, “Rise up, and stand forth among us.” And he arose and stood forth (Luk 6:8).

d Jesus said to them, “I ask you, Is it lawful on the sabbath to do good, or to do harm? To save a life, or to destroy it?” (Luk 6:9).

c He looked round about on them all, and said to him, “Stretch forth your hand” (Luk 6:10 a)

b And he did so, and his hand was restored (Luk 6:10 b).

a They were filled with mad fury, and discussed together one with another what they might do to Jesus (Luk 6:11).

Note that in ‘a’ we see the man whose arm is withered, and in the parallel we see the men whose minds are withered. In ‘b’ Jesus is watched to see if He will heal on the Sabbath and in the parallel the healing takes place. In ‘c’ Jesus tells the man to stand forth, and in the parallel He tells him to put forth his hand. Central in ‘d’ comes the crunch question as to what is lawful to do when faced with a choice of doing good or harm, saving life or destroying it.

Fuente: Commentary Series on the Bible by Peter Pett

The Man with the Withered Hand ( Mat 12:9-14 , Mar 3:1-6 ) In Luk 6:6-11 we have the story of Jesus healing the man with the withered hand in the synagogue on the Sabbath. This story emphasizes the fact that Jesus had authority over the Sabbath. In contrast, the story of Jesus healing the man with an unclean spirit in the synagogue at Capernaum (Luk 4:31-37) places emphasis upon Jesus’ authority and power over sickness.

Operating in the Gifts of the Spirit – The primary way in which Jesus Christ healed the sick was by teaching, preaching and healing the multitudes (Mat 4:23). However, there were times when Jesus Christ preached in demonstration of the Spirit and of power (1Co 2:4). We find this taking place when Jesus healed the man with the withered hand. Note that in this story, Jesus Christ had to confront the scribes and Pharisees in His preaching and this is often the manner that God chooses to move during such times. Other examples of Jesus Christ preaching and healing in demonstration of the Spirit and of power would be the healing of the woman with the spirit of infirmity (Luk 13:10-17) and when He healed the man with the dropsy in the house of the Pharisee (Luk 14:1-6).

Fuente: Everett’s Study Notes on the Holy Scriptures

The man with the withered hand:

v. 6. And it came to pass also on another Sabbath that He entered into the synagogue and taught; and there was a man whose right hand was withered.

v. 7. And the scribes and Pharisees watched Him. whether He would heal on the Sabbath-day, that they might find an accusation against Him.

v. 8. But He knew their thoughts, and said to the man which had the withered hand, Rise up and stand forth in the midst. And he arose and stood forth.

v. 9. Then said Jesus unto them, I will ask you one thing: Is it lawful on the Sabbath-days to do good, or to do evil? to save life, or to destroy it?

v. 10. And looking round about upon them all, He said unto the man, Stretch forth thy hand. And he did so; and his hand was restored whole as the other.

v. 11. And they were filled with madness, and communed one with another what they might do to Jesus.

v. 12. And it came to pass in those days that He went out into a mountain to pray, and continued all night in prayer to God.

On the other Sabbath, the one following that on which the Lord had given the Pharisees the first lesson concerning the real meaning of the Sabbath, Jesus was again in the synagogue, teaching, as was His custom. He was preaching when the incident which is here related occurred. There was a man in the synagogue, probably brought there purposely by the Pharisees, whose right hand was withered, as the result of disease or accident. Now the scribes and Pharisees kept watching in a sly, furtive manner what Jesus would do when the condition of this man would be brought to His attention. If the Lord would heal the man, they thought they would be able to make out a case against Him from their law. But Jesus knew the hypocritical reasoning of their hearts and took up their challenge. He had the sick man stand forth in the center of the room, in order that all those present might see him and the miracle which He proposed to do to him. Jesus now directed a question to His enemies, to show them that He read the thoughts of their hearts, for He was filled with the emotions of anger and pity. He asked them pointblank whether it was the right and proper thing, whether it should be considered an obligation resting upon all those present to do good or to do evil on the Sabbath, to save life or to destroy it. To leave any sick and crippled person in his misery for even one minute longer than is necessary is a transgression of the Fifth Commandment; this fact they should know. There was no answer forthcoming, however, the Pharisees being convinced in their hearts, but still too stubborn to bear witness to the truth. Jesus therefore once more looked around upon the circle of faces, hoping to find some indication of yielding; but there was none. And so He performed the miracle before their eyes. At His command the sick man stretched forth his hand, and it was restored to full health and strength at once. The Pharisees were again foiled, and this fact filled them with insane fury against the Lord. Their senseless anger was directed at Jesus, especially because the miracle would tend to make Him popular with the people, since they had not been able to answer His question. From this time forth they were continually active in considering ways and means to remove Him. They frankly sought His life, Mar 3:6. So far can hypocrisy bring a person that fights against the knowledge of truth that he will excuse the most conspicuous lack of love and mercy, and will conceive a deadly hatred against any one that suggests the proper observance of the summary of the Law. But Jesus gave them no opportunity at this time to carry out their murderous designs. It was in those days, as Luke remarks, that He again withdrew to a mountain. There, in the solitude and silence, He found the right conditions under which He could, without disturbance or distraction, pour out His heart in prayer to His heavenly Father. He spent the entire night in prayer, not a minute too much under the circumstances when He was preparing to extend His ministry. Note: Regular, intimate, importunate prayer to God is the best way of obtaining strength, above all before an important step in life.

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 6:6-11 . See on Mat 12:9-14 ; Mar 3:1-6 , in comparison with which Luke’s narrative is somewhat weakened (see especially Luk 6:10-11 ).

] for that which now follows also took place on a Sabbath.

.] inexact, and varying from Matthew. Whether this Sabbath was actually the next following (which Lange finds even in Matthew) is an open question.

Luk 6:9 . According to the reading , (see the critical remarks): I ask you whether . With the Recepta , the MSS. according to the accentuation or favour one or other of the two different views: I will ask you something, is it lawful , etc.? or: I will ask you, what is lawful ? The future would be in favour of the former. Comp. Mat 21:24 .

Luk 6:11 . ] want of understanding, dementia (Vulg.: insipientia ), 2Ti 3:9 ; Wis 19:3 ; Wis 15:18 ; Pro 22:15 ; Herod. vi. 69; Plat. Gorg . p. 514 E, and elsewhere. Also Thucyd. iii. 48. Usually: madness . Comp. Plat. Tim . p. 86 B: , , . As to the olic optative form (comp. Act 17:27 ), see Winer, p. 71 [E. T. 91]. Ellendt, ad Arrian. Alex . I. p. 353. Lachmann and Tischendorf have (a correction).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(6) And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. (7) And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him, (8) But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. (9) Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? (10) And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so; and his hand was restored whole as the other. (11) And they were filled with madness; and communed one with another what they might do to Jesus.

This miracle is recorded by both the preceding Evangelists; and observations were offered on both, to which I now refer. See Mat 12:9 and Mar 3:1 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.

Ver. 6. And it came to pass ] See Trapp on “ Mat 12:9 “ See Trapp on “ Mat 12:10 “ See Trapp on “ Mat 12:11 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6 11. ] HEALING OF THE WITHERED HAND. Mat 12:9-14 .Mar 3:1-6Mar 3:1-6 . See on Matt.

Fuente: Henry Alford’s Greek Testament

6. ] The circumstances related in ch. Luk 14:1-6 are very similar to these; and there Luke has inserted the question of Mat 12:11-12 . I should be disposed to think that Mark and Luke have preserved the exact narrative here. Matthew, as we see, describes the watching of the Pharisees ( , Luke, Luk 6:8 ) as words actually spoken , and relates that they asked the question: which certainly arises from an imperfect report of what took place, the question itself being verbatim that which our Lord asked on that other occasion, Luk 14:3 , and followed by a similar appeal about an animal. There can hardly be a doubt that in Matthew’s narrative the two occurrences are blended: and this may have taken place from the very circumstance of the question about an animal having been asked on both occasions; Luke omitting it here, because he reports it there Matthew joining to it the question asked there, because he was not aware of another similar incident.

. is a mark of accuracy, and from an eye-witness.

Fuente: Henry Alford’s Greek Testament

Luk 6:6-11 . The withered hand (Mat 12:9-14 , Mar 3:1-6 ).

Fuente: The Expositors Greek Testament by Robertson

Luk 6:6 . : simply intended to indicate that the following incident, like the one going before, happened on a Sabbath. Observe Lk. uses here, as in Luk 6:1 ; Luk 6:5 , the singular for the Sabbath. : the article here might point to a particular synagogue, as in Mt., or be generic. , present, , aorist: the entering an act, the preaching continuous. He was preaching when the following happened. : by comparison with Mt. and Mk. Lk. is here paratactic and Hebraistic in construction. But Palairet, against Grotius emphasising the Hebraism, cites from Aelian, Hist. Anim. (lib. xii., c. 24): , . , the right hand. This particular peculiar to Lk., with the Hebrew style, proves, some think (Godet, Hahn), a source distinct from Mt. or Mk. Not necessarily. It may be an inference by Lk., added to magnify the beneficence of the miracle. The right hand the working hand, the privation great, the cure the more valuable.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 6:6-11

6 On another Sabbath He entered the synagogue and was teaching; and there was a man there whose right hand was withered. 7The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find reason to accuse Him. 8But He knew what they were thinking, and He said to the man with the withered hand, “Get up and come forward!” And he got up and came forward. 9And Jesus said to them, “I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?” 10After looking around at them all, He said to him, “Stretch out your hand!” And he did so; and his hand was restored. 11But they themselves were filled with rage, and discussed together what they might do to Jesus.

Luk 6:6 “On another Sabbath He entered the synagogue and was teaching” This event is paralleled in Mat 12:9-14 and Mar 3:1-6. The synagogue developed during the Babylonian Exile. It was primarily a place of education, prayer, worship, and fellowship. It was the local expression of Judaism, as the Temple was the national focal point.

Jesus attended the synagogues regularly. He learned His Scriptures and traditions at synagogue school in Nazareth. He fully participated in first century Jewish worship.

It is also interesting that Jesus, apparently purposefully, acted in provocative ways on the Sabbath and in synagogue. He intentionally violated the Oral Traditions (i.e., Talmud) of the elders so as to enter into a theological confrontation/discussion with the religious leaders (both local and national; both Pharisees and Sadducees). The best extended discussion of His theology as it deviates from the traditional norms is the Sermon on the Mount (cf. Matthew 5-7, especially Luk 5:17-39).

“a man there whose right hand was withered” Only Luke, the physician, records the detail that it was the right hand, which probably means his vocational life had been terminated.

Luk 6:7 “scribes and the Pharisees were watching Him closely” This is an imperfect middle indicative which refers to repeated action, the beginning of an action, or the beginning of an action in past time. There was always a contingent of these religious leaders trying to trap or catch Jesus in an infraction of the written or Oral Law (cf. Luk 14:1; Luk 20:20; Mar 3:2).

“if” This is a first class conditional sentence which follows Mar 3:2. They assumed He would do something that violated their traditions.

“to accuse Him This is a common verb in the Septuagint (cf. Deu 6:5; 1Ma 7:6; 1Ma 7:25; 2Ma 4:47; 2Ma 10:13; 2Ma 10:21).

Luk 6:8 “He knew what they were thinking” See note at Luk 5:22. This same term is used in Luk 9:47 in reference to the disciples, while in Luk 5:22; Luk 6:8 it refers to His enemies.

“‘Get up and come forward'” These are both imperatives, the first a present active and the second an aorist active. This man did not ask to be healed, but Jesus uses him as an object lesson for the disciples and the Pharisees. Often Jesus’ use of miracles was primarily to teach those who observed.

Luk 6:9 This is the issue! What is the Sabbath for (cf. Mat 12:11; Mar 3:4)?

“a life” This is a good example of the Greek word psuch used of a person or a life, not of a “soul.” Biblically speaking, humans do not have “a soul”; they are a soul (cf. Gen 2:7). There are several different words in Hebrew and Greek that refer to aspects of humanity, but are really synonymous of earthly life.

Luk 6:10 “looking around at them all” Mark (Peter) adds “in anger” (cf. Mar 3:5).

“he said to him” Some ancient Greek texts add “in anger” (NKJV), which comes from Mar 3:5 where it is directed at the Pharisees, not the crippled man. The UBS4 gives the shorter text (MSS P4, , A, B, C, W) an A rating (certain).

“‘Stretch out your hand'” This is an aorist active imperative. The Talmud allows for medical help to save a life on the Sabbath, but not to heal.

“and he did so” Here is the man’s faith act.

Luk 6:11 “they themselves were filled with rage” This shows the ongoing scheming of the religious leaders (cf. Mar 3:6). The word “rage,” “unreasoning fury,” is made up of the word for “mind” (nous) with the alpha privative. This term is used in the Gospels only here, but it is used by Paul in 2Ti 3:9. It was a common term in wisdom literature in the Septuagint (cf. Job 33:23; Psa 22:3; Pro 14:8; Pro 22:15; and Ecc 11:10).

“and discussed together what they might do to Jesus” From Mar 3:6 we learn that the consultation was held between the Herodians and the Pharisees, who were traditional enemies (in politics and religion).

These leaders saw themselves as YHWH’s defenders! It is amazing that the religious leaders saw no conflict in their premeditated murder compared to Jesus’ supposed ritual and Sabbath breaking (cf. Mat 26:4; Joh 11:53).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

also on another sabbath = on another sabbath also. Compare Mat 12:9-14. Mar 3:1-6.

man. Greek anthropos. App-123.

whose right hand = his hand, the right [one]. withered. See on Mar 3:1.

Fuente: Companion Bible Notes, Appendices and Graphics

6-11.] HEALING OF THE WITHERED HAND. Mat 12:9-14. Mar 3:1-6. See on Matt.

Fuente: The Greek Testament

Luk 6:6-10. And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? To save life, or to destroy it? And looking round about upon them all,

I think I see that piercing glance, which read their very hearts, and condemned the wickedness it saw there: Looking round about upon them all,

Luk 6:10-11. He said unto the man, Stretch forth thy hand. And he did so and his hand was restored whole as the other. And they were filled with madness; and communed one with another what they might do to Jesus.

This was a second miracle wrought by our Lord on the Sabbath-day, and it also was a very notable one. Follow on in the same Gospel until you come to the thirteenth chapter, at the tenth verse. (See Luk 13:10-17)

This exposition consisted of readings from Luk 4:33-36; Luk 6:6-11; Luk 13:10-17; Luk 14:1-6; Joh 5:1-9; ND 9:1-14.

Fuente: Spurgeon’s Verse Expositions of the Bible

Luk 6:6. , the right hand) The benefit conferred in healing it was the greater (as it was the right, rather than the left hand).-V. g.]

Fuente: Gnomon of the New Testament

Chapter 31

On Another Sabbath

Why did the Lord Jesus do so many of his miraculous works of healing on the sabbath day? Why did he so often go out of his way to say and do things he knew would be most offensive to the Pharisees? How does the Son of God meet rebel sinners? What was the nature and purpose of the sabbath? Who is Jesus Christ? Was he just a man, as many blasphemously assert; or is he both God and man in one glorious, inseparable person? Does it really matter what we think about who Christ is? What is involved in the Lords call? How does God call sinners to life and faith in Christ? What affect does the gospel of Christ and the power of his grace have upon men?

These are all questions which are clearly and decisively answered by the Holy Spirit in Luk 6:6-11. Here, Luke gives us a very brief, but very instructive narrative of the healing of a man with a withered arm on the sabbath day. Like all of our Lords miracles, this miraculous healing is a picture of the saving operations of his grace in and upon chosen sinners. The miracle was performed specifically to give us an instructive picture of Gods salvation.

A Deliberate Confrontation

The first thing we see in this passage is our Lords deliberate confrontation of the Pharisees (Luk 6:6-7; Luk 6:9).

And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?

The preaching of the gospel is always confrontational. Gods servants are sent to his enemies and sent to confront them, not to coddle them, pamper them and bargain with them, but, as the ambassadors of God himself, to confront them with the claims of the sovereign Lord. There is no such thing as faith in Christ apart from surrender to Christ as Lord (Luk 14:25-33)

We see this confrontation clearly exemplified by our Saviour in this passage. Our Lord Jesus Christ deliberately confronted the Pharisees, both by his words and his works. He always does. The Son of God always confronts sinners at their point of rebellion and demands that they surrender to him as their Lord. That is the way he dealt with both the rich young ruler (Luke 18) and the Samaritan woman (John 4). This is exactly what we see in this passage, too. Here is just one of many examples of our Lord confronting these self-righteous, religious hypocrites on the sabbath.

Did you ever notice how often our Saviour performed his miraculous works on the sabbath day? Did you ever wonder why he chose the sabbath for so many of these displays of his omnipotent mercy? It was on the sabbath day that he healed this mans withered arm. It was on the sabbath day that he cured the demoniac in the synagogue (Mar 1:21-28). The woman who was afflicted with an infirmity for eighteen years was cured by his mercy on the sabbath day (Luk 13:10-18). It was the sabbath day when our Lord Jesus healed the man with the dropsy (Luk 14:1-6). It was on the sabbath day that he healed the lame man by the pool of Bethesda (Joh 5:16). And it was on the sabbath day that he healed the man born blind (Joh 9:1-12).

These things were not done on the sabbath day accidentally. They were performed on the sabbath day for the calculated purpose of our Lord to assert his claim of dominion over all things as Lord, even of the sabbath (Luk 6:5). It was Christ himself who kept the first sabbath. It was Christ himself who gave the law of the sabbath. As a man, he became subject to the law in all things. Yet, he is Lord of the law. As such, because he is God as well as man, he cannot be put under the yoke and bondage of the law. The law does not rule the King. The King rules the law. And Christ is the King.

The Lord Jesus chose to perform his work of mercy upon this poor, needy soul on the sabbath day in order to expose and condemn the hypocrisy and mean-spirited traditions of religious legalists. As it was in our Lords day, so it is in ours. There is no point at which religious legalists are more hypocritical, more bound by the religious customs and traditions of men, and more mean-spirited than in their efforts to impose and enforce sabbath laws upon men.

The Pharisees could not answer our Lords question about whether it was right to do good on the Sabbath because they would not answer it, lest they expose themselves. Their intention was to accuse the Master. If he refused to heal this man, they wanted to accuse him, either of weakness and inability to heal him, or of cruelty for not healing him. Any answer they might give would have exposed them. These religious hypocrites would have preferred the man be left with an impotent arm, rather than see him healed. They were far more interested in maintaining the rigours of the law (or at least their interpretation of the law), than in relieving the needs of men. And they excused their meanness in the name of honouring God!

Our Lord Jesus chose to perform this miracle of mercy on the sabbath to show us plainly what the true nature and purpose of the sabbath was. The sabbath day, like all other ordinances of the legal, Mosaic age, was designed and instituted to portray the gospel of Christ. It was never intended merely to be a day of religious bondage, but a day portraying the rest of faith in Christ. The sabbath was designed to show sinners how God does men good, eternal good, who deserve evil, by causing sinners to rest in Christ (Mat 11:28-30). The sabbath was ordained to show us how God has purposed from eternity to save life by the obedience of Christ. It was a picture of Christs finished work and of our resting in him, ceasing from our works by faith in him.

The Son of God chose to perform this miracle on the sabbath to display the fact that he had come to fulfil and forever put an end to the law of the sabbath (Luk 6:9). Yes, Christ is the end of the law (Rom 10:4). He finished it, fulfilled it, and put an end to it.

Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ (Col 2:16-17).

A Divine Attribute

The second thing we see in this narrative is the display of a divine attribute. But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth (Luk 6:8). The Lord Jesus knew their thoughts. This is another of those many, many almost casual, nonchalant references given in the New Testament, by which the Holy Spirit declares the fact of our Saviours eternal Godhead. This man, Jesus of Nazareth, is a man; but he is more than a man. This man is the omniscient, all-knowing God (Heb 4:13).

He who is our Saviour is and must be God in human flesh. It cannot be stated too emphatically or too often that Christ is, indeed, over all God blessed forever. Every attempt of men to compromise his absolute, eternal deity is both a denial of the gospel and blasphemy. Those who tell us that Christ is not God, absolutely God, omniscient, omnipotent, omnipresent, immutable, eternal, just and holy, are not Christians, but pagans masquerading as Christians. Only one who is himself God knows, sees, and hears the thoughts of men.

Nothing is more humbling and, at the same time, comforting and encouraging to believing hearts than our blessed Saviours omniscience. To the religious hypocrite, this is a terrifying thing. To the believer, it is delightful. Let us be humbled by the fact that our dear Saviour knows us inside out. Nothing is hidden from him. Yet, we ought to rejoice in this, too, our blessed Saviour knows what we really are. This was the thing that gave Peter consolation after his horrible sin. He said to the Lord Jesus, Thou knowest that I love thee. Our great Redeemers name is Jehovah-Jireh, The Lord will see. The Lord will provide. The Lord will be seen.

An Effectual Command

The third thing we see in this passage is an effectual command. The Lord Jesus, we read, said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth … And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other (Luk 6:8; Luk 6:10).

Unlike the pretended miracles of Papists and Pentecostals, our Lords miraculous works were performed in broad daylight, performed upon people everyone present knew were impotent, and performed in the most public manner possible. He was not a pretend healer. He is the Healer. But the message of our text is not about the healing of a mans withered hand. The healing of this mans withered hand was a miracle performed by our Lord to portray the far greater miracle of grace he performs upon chosen sinners, when he saves us by his omnipotent mercy! The healing of this man is a most instructive picture of the almighty, effectual call and irresistible grace of God, by which we are brought from death to life in Christ. Look at it …

He said to the man with the withered hand. Here is a particular, personal call. It is written, He calleth his own sheep by name. This was also a discriminating, distinguishing call. We have no idea how many others were present, or with what needs they had come. But Luke tells us plainly that on this occasion the Master called none but this man alone. How we ought to thank God for his special, discriminating grace (Psa 65:4; Mat 22:14; 1Co 4:7). Josiah Conder said it well,

Tis not that I did choose Thee,

For Lord that could not be.

This heart would still refuse Thee,

Hadst Thou not chosen me!

Next, the Lord Jesus called this man to do what he had absolutely no ability to do. The Master issued an impossible command. He said to the man with a dried up, withered, paralyzed arm, Stretch forth thy hand. If he could stretch forth his hand, he would not have been there.

I stress this point, because men often tell us, If the sinner has no ability to repent and believe the gospel, he cannot be called to do so. Such attempts to deny the gospel of Christ simply will not hold water. The Lord Jesus commanded this man to stretch forth his withered hand.

And he did so: and his hand was restored whole as the other. How can this be? Find out the answer and you will find out how spiritually dead sinners arise from the dead and flee to Christ. This man did not stretch forth his hand by the mere exercise of his will. He did not just decide to stretch forth his hand. He did not just muster the power from within himself to stretch forth his hand. But he did stretch forth his hand. How? The answer is found in Luk 18:26-27. God who issued the command gave power to obey the command; and he stretched forth his hand.

By preaching the gospel, spiritually dead sinners are called to arise from the dead, to stretch forth their withered hands, and lay hold of Christ by faith. Any sinner who obeys the gospel, any sinner who believes on Christ, any sinner who rises from his spiritual grave and comes to Christ is immediately made whole and has eternal life.

But there is a problem. No sinner can do it. Remember, the sinner is dead! He has no ability to stretch forth his hand. He has no ability to come to Christ. However, when the Lord God Almighty, by the life-giving power of his omnipotent, irresistible grace, calls the dead sinner, the sinner rises from death, stretches forth his withered hand, lays hold of Christ and is made whole.

There is no power in preachers. When all a person hears is the voice of a preacher, he remains dead. There is no power in the preachers voice. But when God speaks by the gospel, there is power, life-giving, resurrection power in the call that God issues (Joh 5:25; 1Th 1:4-5; Rev 20:6).

We should also note the fact that this man was not made whole until he stretched forth his hand. When the Lords command came, this poor man, believing Christ, stretched forth his hand. He did not raise questions. He did not quibble about whether or not he could do it, whether or not the Lord had ordained it, or whether or not he would be made whole by doing it. He simply stretched forth his hand. When he did, his hand was made whole.

A Dividing Saviour

And they were filled with madness; and communed one with another what they might do to Jesus (Luk 6:11). The gospel of Christ and the wonders of his grace always divide people. Our Lord said, I came not to send peace, but a sword. And whenever the gospel is preached, whenever God does his work of grace, a division is made because of Christ. The gospel separates men, families, churches and communities. It divides light from darkness. It separates the wheat from the chaff. It divides sheep from goats. It is a savour of life unto life to some, and a savour of death unto death to others (2Co 2:14-17). On this occasion the Pharisees were enraged, the man with the withered hand was made whole and the Lords disciples were edified, instructed and encouraged.

Fuente: Discovering Christ In Selected Books of the Bible

it came: Mat 12:9-14, Mar 3:1-6

he: Luk 4:16, Luk 4:31, Luk 13:10, Luk 13:13, Luk 13:14, Luk 14:3, Mat 4:23, Joh 9:16

there: 1Ki 13:4, Zec 11:17, Joh 5:3

Reciprocal: Mat 12:2 – Behold Mat 12:10 – that

Fuente: The Treasury of Scripture Knowledge

6

Jesus was busy every day and taught the people whenever the opportunity came. His reason for entering the synagogue on sabbath days was because on that day the Jews assembled there to read and hear read the law. The man’s hand was withered as a result of some obstruction in the circulation of his blood.

Fuente: Combined Bible Commentary

THESE verses contain another example of our Lord Jesus Christ’s mode of dealing with the Sabbath question. Once more we find Him coming into collision with the vain traditions of the Pharisees, about the observance of the fourth commandment. Once more we find Him clearing the day of God from the rubbish of human traditions, and placing its requirements on the right foundation.

We are taught in these verses, the lawfulness of doing works of mercy on the Sabbath day. We read that before all the Scribes and Pharisees our Lord healed a man with a withered hand on the Sabbath. He knew that these enemies of all righteousness were watching to see whether He would do it, in order that they might “find an accusation against Him.” He boldly asserts the right of doing such works of mercy, even on the day when it is said, “thou shalt do no manner of work.” He openly challenges them to show that such a work was contrary to the law. “I will ask you one thing,” He says, “Is it lawful on the Sabbath days to do good, or to do evil?-to save life or to destroy?” To this question His enemies were unable to find an answer.

The principle here laid down, is one of wide application. The fourth commandment was never meant to be so interpreted, as to inflict injury on man’s body. It was intended to admit of adaptation to that state of things which sin has brought into the world. It was not meant to forbid showing kindness on the Sabbath to the afflicted, or attending to the wants of the sick. We may drive in a carriage to minister comfort to the dying. We may stay away from public worship, in order to fetch a doctor, or be useful in a sick room. We may visit the fatherless and widow in trouble. We may preach, and teach, and instruct the ignorant. These are works of mercy. We may do them, and yet keep the Sabbath holy. They are not breaches of God’s law.

One thing, however, we must carefully remember. We must take heed that we do not abuse the liberty which Christ has given us. It is in this direction that our danger chiefly lies in modern times. There is little risk of our committing the error of the Pharisees, and keeping the Sabbath more strictly than God intended. The thing to be feared is the general disposition to neglect the Sabbath, and to rob it of that honor which it ought to receive. Let us take heed to ourselves in this matter. Let us beware of making God’s day a day for visiting, feasting, journeying, and pleasure parties. These are not works of necessity or mercy, whatever a self-willed and unbelieving world may say. The person who spends his Sundays in such ways as these, is sinning a great sin, and proving himself entirely unprepared for the great rest in heaven.

We are taught, secondly, in these verses, the perfect knowledge that our Lord Jesus Christ possesses of men’s thoughts. We see this in the language used about Him, when the Scribes and Pharisees were watching Him. We read that “He knew their thoughts.”

Expressions like this are among the many evidences of our Lord’s divinity. It belongs to God only to read hearts. He who could discern the secret intents and imaginations of others, must have been more than man. No doubt He was man like ourselves in all things, sin only excepted. This we may freely grant to the Socinian, who denies the divinity of Christ. The texts the Socinian quotes, in proof of our Lord’s manhood, are texts which we believe and hold as fully as himself. But there are other plain texts in Scripture which prove that our Lord was God as well as man. Of such texts the passage before us is one. It shows that Jesus was “God over all blessed forever.” (Rom 9:5.)

Let the remembrance of our Lord’s perfect knowledge always exercise a humbling influence upon our souls. How many vain thoughts, and worldly imaginations, pass through our minds every hour, which man’s eye never sees! What are our own thoughts at this moment? What have they been this very day, while we have been reading, or listening to this passage of Scripture? Would they bear public examination? Should we like others to know all that passes in our inner man? These are serious questions, and deserve serious answers. Whatever we may think of them, it is a certain fact that Jesus Christ is hourly reading our hearts. Truly we ought to humble ourselves before Him, and cry daily, “Who can tell how oft he offendeth?”-“Cleanse thou me from secret faults.”-“God be merciful to me a sinner”!

We are taught, lastly, in these verses, the nature of the first act of faith, when a soul is converted to God. The lesson is conveyed to us in a striking manner, by the history of the cure which is here described. We read that our Lord said to the man whose hand was withered, “Stretch forth thy hand.” The command, at first sight, seems unreasonable, because the man’s obedience was apparently impossible. But the poor sufferer was not stopped by any doubts or reasonings of this kind. At once we read that he made the attempt to stretch forth his hand, and, in making it, was cured. He had faith enough to believe that He who bade him stretch forth his hand, was not mocking him, and ought to be obeyed. And it was precisely in this act of implicit obedience, that he received a blessing. “His hand was restored whole as the other.”

Let us see in this simple history, the best answer to those doubts, and hesitations, and questionings, by which anxious inquirers often perplex themselves, in the matter of coming to Christ.-“How can they believe?” they ask us,-“How can they come to Christ? How can they lay hold on the hope set before them?”-The best answer to all such inquiries, is to bid men do as he did who had the withered hand. Let them not stand still reasoning, but act. Let them not torment themselves with metaphysical speculations, but cast themselves, just as they are, on Jesus Christ. So doing, they will find their course made clear. How, or in what manner, we may not be able to explain. But we may boldly make the assertion, that in the act of striving to draw near to God, they shall find God drawing near to them, but that if they deliberately sit still, they must never expect to be saved.

==================

Notes-

v8.-[Stand forth in the midst.] Here we have a striking example of the publicity of our Lord’s miracles. He performs the cure of a disease with a few words, in the presence of a large assembly of persons unfriendly to Him, and in the face of open day. He does not do it suddenly or hurriedly. He does it in such a manner that the attention of the whole assembly is necessarily concentrated on the thing done.

These things should be carefully noted. Herein lies the great difference between the miracles wrought by Christ and His apostles, and the pretended miracles of Mahomet, or the lying miracles of the Church of Rome. Those who wish to see this point fully worked out should read Leslie’s “Short and easy method with Deists.”

v10.-[Stretch forth thy hand.] Ford gives a quotation from Fuller on this passage, which is worth reading. “God’s commands are grants. When He enjoins us, Repent, or Believe, it is only to draw from us a free acknowledgement of our impotence to perform His commands. This confession being made, what He enjoins, He will enable us to do. Man’s owning his weakness is the only stock for God to engraft thereon the grace of His assistance.”

v11.-[Madness.] The word so translated, is only used in one other place, 2Ti 3:9, and is there translated “folly.” The sense we now put on the word “madness,” is probably stronger than the Greek word here bears.

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 6:6. On another sabbath. Probably the next one. This seems more likely than that the next day was observed as a Sabbath.

Right hand. Specified by Luke only.

Luk 6:7-10 agree closely with Marks account. Matthew inserts in this connection a thought mentioned by Luke as uttered on a similar occasion (chap. Luk 14:1-5), but there is no reason for inferring a confusion in the statements.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The miraculous cure which our Saviour wrought upon the man which had the withered hand.

And 2. The effect which this miracle had upon the wicked Pharisees. In the former note, the place where our Saviour wrought this miracle, in the synagogue: the time when, on the sabbath day; the manner how, by speaking of a word; the persons before whom, namely, the envious and malicious Pharisees. These men were always slandering Christ’s doctrine, and cavilling at his miracles, yet does our holy Lord go on with his work before their faces without discouragement.

Learn thence, that the unjust censures and malicious cavils of wicked men against us, for well-doing, must not discourage us from doing our duty, either towards God or towards our neighbor. Although the Pharisees watched our Saviour wherever he went, and when they could find no occasion of quarrel, would invent and make one, yet such was our Lord’s courage and resolution, that he bids the man that had the withered hand stand forth; to show that he was resolved to heal him, notwithstanding their malicious purpose to accuse him for it as a breaker of the sabbath. Opposition met with in doing our duty, must not discourage us from doing good, if we follow the example of our blessed Redeemer.

Observe, 2. The influence and effect which this miracle had upon the wicked Pharisees; they were filled with madness, and took counsel to kill him. Instead of being convinced by this miracle, they conspire against him for it. The enemies of Christ and his holy religion, when arguments fail fall to violence. It is a certain sign of a weak cause that must be supported by passion: which is all tongue, and no ear.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 6:6-11. And on another sabbath he entered into the synagogue The service of which he and his disciples seem to have generally attended: and there was a man whose right hand was withered Of the miracle here recorded, see notes on Mat 12:9-13; and Mar 3:1-5; where all the circumstances of it are noticed.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

6. A Second-Sabbath Scene: Luk 6:6-11.

Vers. 6-11.

Do Matthew and Mark place the following incident on the same day as the preceding? It is impossible to say (, in Mark, does not refer to Luk 2:23, but to Luk 1:21). Luke says positively, on another Sabbath. He has therefore His own source of information. This is confirmed by the character of the style, which continues to be decidedly Hebraistic (……instead of the relative pronoun).

The withering of the hand denotes paralysis resulting from the absence of the vital juices, the condition which is commonly described as atrophy.

In Matthew, the question whether it is right to heal on the Sabbath day is put to the Lord by His adversaries, which, taken literally, would be highly improbable. It is evident that Matthew, as usual, condenses the account of the fact, and hastens to the words of Jesus, which he relates at greater length than the others. His adversaries, no doubt, did put the question, but, as Luke and Mark tell us, simply in intention and by their looks. They watch to see how He will act.

The present , whether He heals, in the Alex., would refer to the habit of Jesus, to His principle of conduct. This turn of expression is too far-fetched. The spies want more particularly to ascertain what He will do now; from the fact they will easily deduce the principle. The received reading, , whether He will heal, must therefore be preferred.

The Rabbis did not allow of any medical treatment on the Sabbath day, unless delay would imperil life; the strictest school, that of Shammai, forbade even the consolation of the sick on that day (Schabbat 12.1).

Ver. 8. Jesus penetrates at a glance the secret spy system organized against Him, and seems to take pleasure in giving the work He is about to perform the greatest publicity possible. Commanding the man to place himself in the midst of the assembly, He makes him the subject of a veritable theological demonstration. Matthew omits these dramatic details which Mark and Luke have transmitted to us. Would he have omitted them had he known them? He could not have had the alleged proto-Mark before him, unless it is supposed that the author of our canonical Mark added these details on his own authority. But in this case, how comes Mark to coincide with Luke, who, according to this hypothesis, had not our actual Mark in his hands, but simply the primitive Mark (the common source of our three Syn.)? Here plainly is a labyrinth from which criticism, having once entered on a wrong path, is unable to extricate itself.

The skilfulness of the question proposed by the Lord (Luk 6:9) consists in its representing good omitted as evil committed. The question thus put answers itself; for what Pharisee would venture to make the prerogative of the Sabbath to consist in a permission to torture and kill with impunity on that day? This question is one of those marks of genius, or rather one of those inspirations of the heart, which enhance our knowledge of Jesus. By reason of His compassion, He feels Himself responsible for all the suffering which He fails to relieve. But, it may be asked, could He not have put off the cure until the next day? To this question He would have given the same answer as any one of us: To-morrow belongs to God; only to-day belongs to me. The present , I ask you (Alex.), is more direct and severe, and consequently less suited to the Lord’s frame of mind at this moment, than the future of the T. R.: I will ask you. For the same reason, we think, we must read not , if, or is it, with the Alex., but , and make this word not a complement: I ask you what is allowable, a form in which the intentional sharpness of His address is softened down too much (see the contrary case, Luk 7:40), but the subject of : I ask you; answer me! What is permitted, to…or to…; for in my position I must do one or the other. Matthew places here the illustration of the sheep fallen into a ditch, an argument which, as we shall see, is better placed in Luke (Luk 14:5-6).

Ver. 10. A profound silence (Mar 3:4) is the only answer to this question. Those who laid the snare are taken in it themselves. Jesus then surveys His adversaries, ranged around Him, with a long and solemn gaze. This striking moment, omitted in Matthew, is noticed in Luke; in Mark it is described in the most dramatic manner. We feel here how much Mark owes to some source of information closely connected with the person of the Saviour; he describes the feeling of sorrowful indignation which eye-witnesses could read in His glance: with anger, being grieved at the hardness of their hearts.

The command Jesus gives the sick man to stretch forth his hand, affords room for surprise. Is it not precisely what he was unable to do? But, like every call addressed to faith, this command contained a promise of the strength necessary to accomplish it, provided the will to obey was there. He must make the attempt, depending on the word of Jesus (Luk 6:5), and divine power will accompany the effort. The word is probably taken from Matthew; it is omitted by six Mjj. It would be hazardous, perhaps, to erase also the words with the three Mjj. which omit them.

It is here that Cod. D. places the general proposition, Luk 6:5.

The Jewish-Christian Gospel which Jerome had found among the Nazarenes relates in detail the prayer of this sick man: I was a mason, earning my livelihood with my own hands; I pray thee, Jesus, to restore me to health, in order that I may not with shame beg my bread. This is an instance of how amplification and vulgarity meet us directly we step beyond the threshold of the canonical Gospels. Apostolical dignity has disappeared.

The word (Luk 6:11), properly madness, by which Luke expresses the effect produced on the adversaries of Jesus, denotes literally the absence of , of the power to discriminate the true from the false. They were fools through rage, Luke means. In fact, passion destroys a man’s sense of the good and true. Matthew and Mark notice merely the external result, the plot which from this moment was laid against the life of Jesus: They took counsel to kill Him; Mark adds to the Pharisees, the Herodians. The former, in fact, could take no effectual measures in Galilee against the person of Jesus without the concurrence of Herod; and in order to obtain this, it was necessary to gain over his counsellors to their plans. Why should they not hope to induce this king to do to Jesus what he had already done to John the Baptist?

Holtzmann thinks it may be proved, by the agreement of certain words of Jesus in the three narratives, that they must have had a common written source. As if words so striking as these: The Son of man is Lord also of the Sabbath day, could not be preserved by oral tradition! The characteristic divergences which we have observed at every line in the historical sketch of the narrative, are incompatible, as we have seen, with the use of a common document.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

XXXIX.

JESUS DEFENDS HEALING A WITHERED HAND

ON THE SABBATH.

(Probably Galilee.)

aMATT. XII. 9-14; bMARK III. 1-6; cLUKE VI. 6-11.

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 Juda. 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]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

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.

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!

Fuente: William Godbey’s Commentary on the New Testament

6:6 {2} And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.

(2) Charity is the rule of all ceremonies.

Fuente: Geneva Bible Notes

6. Jesus’ attitude toward the Sabbath 6:6-11 (cf. Matthew 12:9-14; Mark 3:1-6)

This incident happened on a different Sabbath from the one in the preceding pericope (Luk 6:6). Note the similar terms Luke used to introduce both events. He evidently placed it here in his narrative because it builds on the idea of Jesus’ authority over the Sabbath and advances it even further than the previous pericope does. As the authoritative Son of Man, Jesus declared that it was lawful to do good on the Sabbath. Both incidents involved a controversy about what is more important, ceremonial law or human need. The Pharisees believed that it was unlawful to do virtually anything on the Sabbath, though they hypocritically did good to themselves but would not do good to others. They did permit life-saving measures, midwifery, and circumcision on the Sabbath. [Note: Mishnah Yoma 8:6, and Mishnah Shabbath 18:3 and 19:2.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Luke again noted the primacy of Jesus’ teaching over His performing miracles (cf. Luk 4:15-16; Luk 4:31-33). He also mentioned that it was the right hand of the man that was useless, a detail of particular interest to a doctor. This detail shows the seriousness of the man’s case. Most people are right-handed. By now the religious leaders (cf. Luk 6:7) were looking for an occasion to criticize Jesus publicly believing that they had a case against Him. Jesus probably knew their thoughts at least because their intentions were now clear (cf. Luk 5:22). He could have known their thoughts because He was a prophet. Morris believed Luke was emphasizing Jesus’ deity. [Note: Morris, p. 123.] Jesus consciously provoked conflict by calling the man forward for healing. His initiative demonstrates His authority and His sovereignty.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)