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Matthew 12:9
Verse
Context
Sermons
Bill McLeod
John Nelson DarbySummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21) And when he was departed thence--but "on another sabbath" (Luk 6:6). he went into their synagogue--and taught," He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after it was over, He "withdrew Himelf," it is said "to the sea" (Mar 3:7), whereas Capernaum was at the sea. And, behold, there was a man which had his hand withered--disabled by paralysis (as in Kg1 13:4). It was his right hand, as Luke (Luk 6:6) graphically notes. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him--Mark and Luke (Mar 3:2; Luk 6:7) say they "watched Him whether He would heal on the sabbath day." They were now come to the length of dogging His steps, to collect materials for a charge of impiety against Him. It is probable that it was to their thoughts rather than their words that Jesus addressed Himself in what follows.
John Gill Bible Commentary
And when he was departed thence,.... From the corn fields, where the disciples had plucked the ears of corn, and this conversation passed between Christ and the Pharisees about the violation of the sabbath, he went into their synagogue; not on the same sabbath day, as one might be led to conclude from the account of this evangelist, but on another sabbath, as Luke expresses it, Luk 6:6. He might indeed directly go into one of their synagogues the same day, where he and his disciples seem to have been going, and stay in the city the week following; and then, as it is said in Mar 3:1 he entered again into the synagogue; not being afraid of the Pharisees, who sought an advantage against him; nor deterred by them from doing good to men; and willing to take another opportunity of exposing their ignorance and malice. he entered again into the synagogue; not being afraid of the Pharisees, who sought an advantage against him; nor deterred by them from doing good to men; and willing to take another opportunity of exposing their ignorance and malice. Matthew 12:10 mat 12:10 mat 12:10 mat 12:10And behold, there was a man which had his hand withered,.... Or dry; the juices were dried up, the nerves and sinews contracted, so that it was of no manner of use to him: Luke says, it was his right hand, which was so much the worse; and means not only his hand, but the whole arm. Such a case is mentioned in the Talmud (a), "it happened to one, "wewrz hvbyv, that his arm was dry, or withered. Jerom says (b), in the Gospel which the Nazarenes and Hebionites used, this man is said to be a plasterer, and so might possibly come by his misfortune through his business; and being a man that got his bread by his hand labour, the case was the more affecting. This account is introduced with a "behold!" it being remarkable that such a case should offer so opportunely, of showing his divine power in healing such a disorder; and of his authority, as the Son of man, over the sabbath; and of putting to silence his enemies, the Pharisees: and who, upon seeing such an object, put the following question to him; and they asked him, saying, is it lawful to heal on the sabbath day? and which was put, not for information sake, as willing to be instructed in this point; for their determinations were, that healing was not lawful on such a day; nor were any means to be made use of for that purpose: if a man received a cure accidentally, it was very well; but no methods were to be taken with intention: as for instance (c); "if a man had an ailment in his throat, he might not gargle it with oil, but he might swallow a large quantity of oil, "and "if he was healed, he was healed" (i.e. it was very well, it was no breach of the sabbath); they may not chew mastic, nor rub the teeth with spice, on the sabbath day, , "when it is intended "for healing"; but if it is intended for the savour of his mouth, it is free.'' There are several things they allowed might be done on the sabbath; but then they did not reckon them to come under the notion of healing. "Three (d) things R. Ishmael bar Jose said he had heard from R. Matthia ben Charash; they might let blood for the stranguary on the sabbath day; one that was bit by a mad dog, they might give him hog's liver to eat; and he that had an ailment in his mouth, they might put spice to it on the sabbath day: but the wise men say of these, that there is not in them , anything of medicine.'' Indeed, in case of extreme danger of life they did admit of the use of medicine, by the prescription of a physician (e). "Danger of life drives away the sabbath; wherefore, if there is any danger in a sick person, it is lawful to kindle a fire for him, &c. and they may kill, and bake, and boil: and though there may be no apparent danger, only a doubt of danger; as when one physician says there is a necessity, and another physician says there is none, they may profane the sabbath for him.'' Hence it is very clear with what view the Pharisees asked Christ this question; and that it was, as the evangelist says, that they might accuse him: either of cruelty and weakness, should he answer in the negative, that either he was not able to heal the poor man before him, or wanted compassion; or should he answer in the affirmative, as they expected, and act upon it, then they might have wherewith to charge him before the sanhedrim as a violator of the sabbath, and of their canons concerning it. (a) T. Hieros. Yoma, fol. 40. 1. (b) In loc. (c) Maimon. Hilchot Sabbat, c. 21. sect. 24. (d) T. Bab. Yoma, fol. 84. 1. Vid. Misn. Yoma, e. 8. sect. 7. (e) Kotsensis Mitzvot Tora pr. neg. 65. Maimon. in Misn. Sabbat, c. 18. sect. 3.
Tyndale Open Study Notes
12:9-14 This second Sabbath controversy castigates the Pharisees for elevating regulations over human needs (see 12:7, 11-12). 12:9 their synagogue: A disunion was developing between Jesus and Judaism (also 4:23).
Matthew 12:9
Jesus Heals on the Sabbath
8For the Son of Man is Lord of the Sabbath.”9Moving on from there, Jesus entered their synagogue,10and a man with a withered hand was there. In order to accuse Jesus, they asked Him, “Is it lawful to heal on the Sabbath?”
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Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21) And when he was departed thence--but "on another sabbath" (Luk 6:6). he went into their synagogue--and taught," He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after it was over, He "withdrew Himelf," it is said "to the sea" (Mar 3:7), whereas Capernaum was at the sea. And, behold, there was a man which had his hand withered--disabled by paralysis (as in Kg1 13:4). It was his right hand, as Luke (Luk 6:6) graphically notes. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him--Mark and Luke (Mar 3:2; Luk 6:7) say they "watched Him whether He would heal on the sabbath day." They were now come to the length of dogging His steps, to collect materials for a charge of impiety against Him. It is probable that it was to their thoughts rather than their words that Jesus addressed Himself in what follows.
John Gill Bible Commentary
And when he was departed thence,.... From the corn fields, where the disciples had plucked the ears of corn, and this conversation passed between Christ and the Pharisees about the violation of the sabbath, he went into their synagogue; not on the same sabbath day, as one might be led to conclude from the account of this evangelist, but on another sabbath, as Luke expresses it, Luk 6:6. He might indeed directly go into one of their synagogues the same day, where he and his disciples seem to have been going, and stay in the city the week following; and then, as it is said in Mar 3:1 he entered again into the synagogue; not being afraid of the Pharisees, who sought an advantage against him; nor deterred by them from doing good to men; and willing to take another opportunity of exposing their ignorance and malice. he entered again into the synagogue; not being afraid of the Pharisees, who sought an advantage against him; nor deterred by them from doing good to men; and willing to take another opportunity of exposing their ignorance and malice. Matthew 12:10 mat 12:10 mat 12:10 mat 12:10And behold, there was a man which had his hand withered,.... Or dry; the juices were dried up, the nerves and sinews contracted, so that it was of no manner of use to him: Luke says, it was his right hand, which was so much the worse; and means not only his hand, but the whole arm. Such a case is mentioned in the Talmud (a), "it happened to one, "wewrz hvbyv, that his arm was dry, or withered. Jerom says (b), in the Gospel which the Nazarenes and Hebionites used, this man is said to be a plasterer, and so might possibly come by his misfortune through his business; and being a man that got his bread by his hand labour, the case was the more affecting. This account is introduced with a "behold!" it being remarkable that such a case should offer so opportunely, of showing his divine power in healing such a disorder; and of his authority, as the Son of man, over the sabbath; and of putting to silence his enemies, the Pharisees: and who, upon seeing such an object, put the following question to him; and they asked him, saying, is it lawful to heal on the sabbath day? and which was put, not for information sake, as willing to be instructed in this point; for their determinations were, that healing was not lawful on such a day; nor were any means to be made use of for that purpose: if a man received a cure accidentally, it was very well; but no methods were to be taken with intention: as for instance (c); "if a man had an ailment in his throat, he might not gargle it with oil, but he might swallow a large quantity of oil, "and "if he was healed, he was healed" (i.e. it was very well, it was no breach of the sabbath); they may not chew mastic, nor rub the teeth with spice, on the sabbath day, , "when it is intended "for healing"; but if it is intended for the savour of his mouth, it is free.'' There are several things they allowed might be done on the sabbath; but then they did not reckon them to come under the notion of healing. "Three (d) things R. Ishmael bar Jose said he had heard from R. Matthia ben Charash; they might let blood for the stranguary on the sabbath day; one that was bit by a mad dog, they might give him hog's liver to eat; and he that had an ailment in his mouth, they might put spice to it on the sabbath day: but the wise men say of these, that there is not in them , anything of medicine.'' Indeed, in case of extreme danger of life they did admit of the use of medicine, by the prescription of a physician (e). "Danger of life drives away the sabbath; wherefore, if there is any danger in a sick person, it is lawful to kindle a fire for him, &c. and they may kill, and bake, and boil: and though there may be no apparent danger, only a doubt of danger; as when one physician says there is a necessity, and another physician says there is none, they may profane the sabbath for him.'' Hence it is very clear with what view the Pharisees asked Christ this question; and that it was, as the evangelist says, that they might accuse him: either of cruelty and weakness, should he answer in the negative, that either he was not able to heal the poor man before him, or wanted compassion; or should he answer in the affirmative, as they expected, and act upon it, then they might have wherewith to charge him before the sanhedrim as a violator of the sabbath, and of their canons concerning it. (a) T. Hieros. Yoma, fol. 40. 1. (b) In loc. (c) Maimon. Hilchot Sabbat, c. 21. sect. 24. (d) T. Bab. Yoma, fol. 84. 1. Vid. Misn. Yoma, e. 8. sect. 7. (e) Kotsensis Mitzvot Tora pr. neg. 65. Maimon. in Misn. Sabbat, c. 18. sect. 3.
Tyndale Open Study Notes
12:9-14 This second Sabbath controversy castigates the Pharisees for elevating regulations over human needs (see 12:7, 11-12). 12:9 their synagogue: A disunion was developing between Jesus and Judaism (also 4:23).