Mark 3:5-7

DISCOURSE: 1421
THE MAN WITH THE WITHERED HAND

Mark 3:5. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. But Jesus withdrew himself with his Disciples to the sea.

THE exercise of benevolence is, in itself, calculated to excite universal admiration; but it is far from producing that effect on those who are blinded by prejudice or passion. They whose conduct is reproved by it will rather take occasion from it to vent their spleen the more. This our Lord uniformly experienced from the Pharisees. A remarkable instance of it is recorded in the text. Let us,

I. Consider the circumstances of the miracle—

The Pharisees, observing our Lord’s intention to heal a man who had a withered hand, questioned his right to do so on the Sabbath-day—
[Wishing to accuse him of inconsistency, or a contempt of the law, they asked him whether it was lawful to heal on the sabbath-day [Note: Matthew 12:10.]? Our Lord shewed them, that it was [Note: Matthew 12:11.]. He then asked them, Whether, while they condemned him for doing so benevolent an action on the Sabbath, they were more justified in indulging murderous purposes against him on the Sabbath [Note: ver. 4. This seems the true import of this question.]? They, unable to answer except to their own confusion, “held their peace.” Though convinced of their unreasonableness and impiety, they would not confess it.]

Our Lord beheld their obstinacy with indignation and grief—
[Meek as our Lord was, he was susceptible of anger; yet that anger was not like the passion that too often agitates us. It was perfectly just and righteous. Sin was the object against which it was directed; and, while he was angry with the sin, he mourned over the sinner. Hereafter indeed his anger will be unmixed with any pity; but now it is, as ours also should ever be, tempered with compassion towards the offending person.]
Not intimidated by their malice, he proceeded to heal the withered hand—
[He bade the man stand forth in the midst of all. Surely such a pitiable object should have engaged all to interest themselves with Christ in his behalf. He then ordered him to stretch forth his hand. The man, notwithstanding he knew his inability to do it of himself, attempted to obey, and, in the attempt, received an instantaneous and perfect cure.]
Having thus more than ever exasperated his enemies, Jesus retired from their rage—
[One would have thought that all should have adored the author of such a benefit: but, instead of this, the Pharisees were “filled with madness [Note: Luke 6:11.].” Alas! what wickedness is there in the human heart! They joined immediately with the Herodians in a conspiracy against his life [Note: The Herodians and Pharisees differed so widely both in their political and religious sentiments, that they hated each other exceedingly. But what enemies will not unite against Jesus? Luke 23:12.]: but our Lord’s hour was not yet come; he withdrew therefore from their power, and thus defeated, for the present at least, their efforts against him.]

Having thus touched upon the principal incidents in the miracle, we shall proceed to,

II.

Deduce from it some practical observations—

My first observation refers to our blessed Lord who wrought the miracle—
[Did our Lord in defiance of the rage of the surrounding Pharisees discharge his office boldly, yet, when he saw their murderous designs, withdraw himself? Then it may be observed, that, though we are never to decline any duty through the fear of man, yet are we at liberty to avoid the storms which we cannot allay.

Nothing is more clear than the duty of dismissing from our hearts altogether the fear of man. “Fear not man who can only kill the body; but fear him who can destroy both body and soul in hell [Note: Luke 12:4.Isaiah 51:7; Isaiah 51:12.] — — — Indeed so obvious is this duty, that it commends itself even to the most prejudiced and embittered mind [Note: Acts 4:19; Acts 5:29.] — — — Not life itself is to be of any value in our eyes in comparison of a faithful adherence to this principle: we must be ready to lay down our lives for Christ’s sake, if ever we would be approved of him in the day of judgment [Note: Matthew 10:38.] — — —

But this does not forbid our prudently withdrawing from scenes of danger, provided we can do it without making any compromise of our fidelity to God. The seventy whom our Lord sent out to preach his Gospel, were told, that, “if they were persecuted in one city, they should flee to another [Note: Matthew 10:23.].” And St. Paul, when the Jews of Damascus watched the gates night and day in order to destroy him, was let down by the wall in a basket, in order that he might escape their murderous rage [Note: Acts 9:23.]. On many occasions our Lord himself withdrew from those who sought his life. And when Paul would have gone into the theatre at Ephesus, the Disciples kept him from his purpose, because they knew that he would instantly be put to death by his blood-thirsty enemies [Note: Acts 19:30.]. The truth is, that life is a talent to be improved for God, and is not to be carelessly thrown away. We must be willing to sacrifice it, if called to do so in the providence of God. Neither a fiery furnace, nor a den of lions must so intimidate us, as to cause any violation of our integrity. But if, consistently with fidelity to God, we may preserve life, our duty is rather to preserve it for God, than to throw it away by a needless exposure of it to dangers which we cannot withstand.]

My next observation relates to him in whom the miracle was wrought—
[Did the man with the withered hand, in compliance with the Lord’s command, stretch out his hand, and in that act experience the healing of it? Then we, however desperate am condition be, should endeavour to execute the commands of God, and in that act expect his blessing on our souls.

Doubtless we are in ourselves as impotent as the man with the withered hand. But are we therefore at liberty to sit still without making any effort to save ourselves? If that man who laboured under a natural infirmity had refused to make the effort which our Lord enjoined, he had in all probability lost the cure which, in making the attempt, he obtained. How much more then shall we be left to rue our folly, if we, whose impotence is only of a moral nature, decline using the means which God has ordained! It is our duty to repent: it is our duty to believe in Christ: it is our duty to surrender up ourselves unreservedly to God. And if, when called to these exertions, we excuse ourselves by saying that we are not able, we shall provoke Almighty God to withhold from us the blessings which we so greatly need, and which he is ever ready to bestow upon us. He has told us, that “his Spirit shall help our infirmities.” But how will he help us? Not by moving us without any co-operation on our part, but by taking hold of the opposite end of a burthen, and bearing it together with us [Note: Romans 8:26. συναντιλαμβάνεται.]. Very remarkable is that answer which Jehovah gave to his people of old. The Church prayed, “Awake, awake, put on strength, O arm of the Lord.” The Lord answered, “Awake, awake, stand up, O Jerusalem.” “Awake, awake, put on thy strength, O Zion [Note: Isaiah 51:9; Isaiah 51:17; Isaiah 52:1.]” God does not need our efforts; but he requires them; and when they are put forth in obedience to his commands, and in dependence on his grace, he will “perfect his own strength in our weakness.”

I call upon you all then to repent of sin, to flee to Christ for refuge from the guilt and power of it, and to consecrate yourselves unreservedly to him. I readily acknowledge, that you are not of yourselves sufficient for these things: but “the grace of Christ is, and shall be, sufficient for you,” if, in dependence on his promised aid, you will address yourselves to these all-important duties. “Be workers together with God;” and he will never suffer you to work in vain. I grant, you are asleep; I grant, you are dead: but I say with confidence, “Awake thou that sleepest, and arise from the dead, and Christ will give you light [Note: Ephesians 5:14.].”]

My last observation is, that if, like this man, you have experienced the mighty working of Christ’s power, you must, throughout the whole remainder of your lives, shew yourselves living monuments of his power and grace.

[Wherever he went, he was a witness for Christ. And such must you be. You must let it be seen that he both does and will renew the powers of a withered soul, and infuse into it such energies as shall bear the stamp and character of divinity upon them. And one such witness, if he provoke hostility in some, will afford the greatest possible encouragement to others. The Sabbath-day is now the time that our Lord especially selects for the communication of his blessings to the souls of men. But the generality are content with an attendance on outward ordinances, without expecting any peculiar blessing from them. Let it however be seen in you that “his word is quick and powerful,” and, that to those who receive it aright, it “is the power of God to their salvation.”]