Matthew 12:9-13

Ver 9. And when he was departed thence, he went into their synagogue: 10. And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11. And he said unto them, "What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12. How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days." 13. Then saith he to the man, "Stretch forth thine hand." And he stretched it forth; and it was restored whole, like as the other.

Jerome: Because by fair instances He had vindicated His disciples from the charge of breaking the sabbath, the Pharisees seek to bring false accusation against Himself; whence it is said, "And passing thence, he came into their synagogue."

Hilary: For the things that had gone before were said and done in the open air, and after this He entered the synagogue.

Aug., De Cons. Ev., ii, 35: It might have been supposed that the matter of the ears of corn, and this cure following had been done on the same day, for it is mentioned to have been the sabbath day in both cases, had not Luke shewn us that they were on different days. So that what Matthew says, "And when he had passed thence, he came into their synagogue," is to be taken as that He did not enter into the synagogue till He had passed thence; but whether several days intervened or He went thither straight is not expressed in this Gospel, so that place is given to the relation of Luke, who tells of the healing of this kind of palsy on another sabbath.

Hilary: When He was entered into the synagogue, they bring a man of a withered hand, asking Him whether it was lawful to heal on the sabbath day, seeking an occasion of convicting Him out of His answer; as it follows, "And they brought him a man having a withered hand, and asked him, saying, Is it lawful to heal on the sabbath day?

Chrys., Hom., xl: They do not ask that they may learn, but that they may [p. 438] accuse Him; as it follows, "that they might accuse him." Though the action itself would have been enough, yet they sought occasion against Him in His words also, thus providing for themselves greater matter of complaint.

Jerome: And they ask Him whether it is lawful to heal on the sabbath day, that if He should refuse, they might charge Him with cruelty, or want of power; if He should heal him, they might charge Him with transgressing the Law.

Aug., De Cons. Ev., ii. 35: But it may raise enquiry how Matthew can say that they asked the Lord, "Whether it were lawful to heal on the sabbath," seeing Mark and Luke relate that it was the Lord who asked them, " Whether it is lawful on the sabbath day to do good or to or evil? [Luke 6:9] It is to be understood then that they first asked the Lord, "Is it lawful to heal on the sabbath day? Then understanding their thoughts that they sought an occasion to accuse Him, He placed in the midst him whom He was about to heal, and put to them the question which Mark and Luke say that He did ask; and when they remained silent, He made the comparison respecting the sheep, and concluded that they might do good on the sabbath day; as it follows, "But he said unto them, What man, shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?"

Jerome: Thus He answers their question in such a way as to convict the questioners of covetousness. If ye on the sabbath, saith He, would hasten to lift out a sheep or any other animal that might have fallen into a pit, not for the sake of the animal, but to preserve your own property, how much more ought I to deliver a man who is so much better than a sheep?

Gloss. ord.: Thus He answers their question with a suitable example, so as to shew that they profane the sabbath by works of covetousness who were charging Him with profaning it by works of charity; evil interpreters of the Law, who say that on the sabbath we ought to rest from good deeds, when it is only evil deeds from which we ought to rest. As it is said, "Ye shall do no servile work therein," [Leviticus 23:3] that is, no sin. Thus in the everlasting rest, we shall rest only from evil, and not from good.

Aug., De Cons. Ev., ii, 35: After this comparison concerning the sheep, He concludes that it is lawful to do good on the sabbath day, saying, "Therefore it is lawful to do good on the sabbath."

Chrys.: Observe how He shews many reasons for this breaking of the sabbath. But forasmuch as the man was incurably sick, He proceeds straightway to the work, as it follows, "Then saith he to the man, Reach forth thy hand: and he reached it forth, and it was restored whole as the other."

Jerome: In the Gospel which the Nazarenes and Ebionites use [margin note: see note, and which we have lately translated into Greek out of the Hebrew, and which many regard as the genuine Matthew, this man who has the withered hand is described as a builder, and he makes his prayer in these words, 'I was a builder, and gained my living by the labour of my hands; I pray thee, Jesus, to restore me to health, that I may not disgracefully beg my bread.'

Raban.: Jesus teaches and works chiefly on the sabbath, not only on account of the spiritual sabbath, but on account of the gathering together of the people, seeking that all should be saved.

Hilary: Figuratively; After their departure from the corn field, from which the Apostles had received the fruits of their sowing, He came to the Synagogue, there also to make ready the work of His harvest; for there were afterwards many with the Apostles who were healed.

Jerome: Until the coming of the Lord the Saviour, there was the withered hand in the Synagogue of the Jews, and the works of the Lord were not done in it; but when He came upon earth, the right hand was restored in the Apostles who believed, and given back to its former occupation.

Hilary: All healing is done by the word; and the hand is restored as the other; that is, made like to the ministry of the Apostles in the business of bestowing salvation; and it teaches the Pharisees that they should not be displeased that the work of human salvation is done by the Apostles, seeing that if they would believe, their own hand would be made able to the ministry of the same duty.

Raban.: Otherwise; The man who had the withered hand denotes the human race in its barrenness of good works dried up by the hand which was stretched out to the fruit; [margin note: Genesis 3:6] this was healed by the stretching out of the innocent hand on the Cross.

And well is this withered hand said to have been in the Synagogue, for where the gift [p. 440] of knowledge is greater, there is the greater danger of an irrecoverable infliction. The withered hand when it is to be healed is first bid to be stretched out, because the weakness of a barren mind is healed by no means better than by liberality of almsgiving. A man's right hand is affected when he is remiss in giving alms, his left whole when he is attentive to his own interests. But when the Lord comes, the right hand is restored whole as the left, because what he had got together greedily, that he distributes freely.