CRITICAL NOTES
Matthew 12:10. Hand withered.—Shrunk and dried by some kind of atrophy. Is it lawful, etc.—Talmudical scholars tell us that in later days the Rabbins differed on the point, but that the prevalent opinion was, that only sickness threatening immediate danger to life could lawfully be treated on the Sabbath (Maclaren). Accuse Him.—To the local judicatory.
Matthew 12:13. He stretched it forth.—By this act the restored man defied the authority of the Pharisees and acknowledged that of Christ. Hence it was a signal manifestation of faith, even as the cure, in the midst of such contradiction, was an instance of special power.—(Lange).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 12:9-13
Sabbatical mercy.—In these verses we have a natural sequel—not improbably a very close sequel—to the verses before. “When Jesus departed from” the scene of the last story, He “went into their synagogue”—the synagogue, apparently, of the very persons with whom He had just had to do. If not so, the persons He found there were certainly of much the same kind; and were dealt with by Him, also, on the whole, in much the same way. It will be instructive to notice how far the two stories differ from each other:
1. As to the conduct of the opponents of Jesus.
2. As to the conduct of Jesus Himself.
I. The conduct of His opponents.—The first difference observable here is as to the manner of attack. Taught by experience, if they were the same persons as before—or else taught by report, if they were not—they did not as before proceed to ask a question which implied blame of itself. The previous result was not of a kind to invite the repetition of such tactics as that. They rather asked a question which they hoped might lead Him into giving them occasion of blame. There was a man there with a “withered hand.” They seem to have taken for granted that the Saviour was both able and willing to “heal” him. They would use this double virtue of His, if they could, to bring an “accusation” against Him. He had just justified the disciples for satisfying their hunger on the Sabbath. What does He now say in the same connection about healing the sick? (Matthew 12:10). There was a difference also as to the ground of attack. That other question was one of necessity. This turned on mercy alone. In all probability the burden under which this synagogue worshipper lay was one of some standing already. To wait for its removal till the Sabbath was over—in other words, till the “even was come” (cf. Matthew 8:16)—was not to wait very long. Would it not be better to wait until then? (cf. the reasoning to this very effect in Luke 13:14). In other words, starvation was one thing, mere relief was another. Even if He had taught that the letter of the Sabbath law might be infringed in that greater emergency, did He mean to teach the same of this minor one too? That was the point of their present question.
II. The conduct of the Saviour.—The Lord’s reply to this question, though like that given in the previous instance (Matthew 12:1-8) in being a virtual appeal to what was an acknowledgedly legitimate way of understanding the “commandment” in question, differed from it, the circumstances being different, in other respects. It did so, first, in regard to the scope of the illustration employed. In the previous case the question of necessity being that in hand, the illustrations chosen (those of the shewbread, Matthew 12:3; and of the temple services, Matthew 12:5) were such as dealt with this point. In the present instance, the chief question being rather that of mercy alone (as we have seen) the illustration selected is one that turns on that question alone. It was not an absolutely necessary action—it was only a kind action—to pull out “one sheep” from the “pit.” It differed, next, in regard to the character of the illustration employed. The other illustrations, being addressed chiefly to the “Pharisees” (Matthew 12:2), were drawn from sources with which they, as Pharisees, were supposed to be familiar. (Note “Have ye not read?” in Matthew 12:3.) This, on the contrary, being addressed to a congregation at large (cf. “What man shall there be of you?” Matthew 12:11), was specially suited to such. It touched only on such a matter as might happen to all. It spoke only of such an action as would be adopted by all. There was no man there who on the Sabbath day would not draw his sheep from the pit. And hence, perhaps, in the third place, the peculiar efficacy of this reply. In the previous case the question answered (Matthew 12:2) had been followed by another (Matthew 12:10). In this case the answer given is followed by silence. No one, apparently, says anything when the Saviour acts on His answers (Matthew 12:12-13). All they do is, when He has done so, to go out from the place (Matthew 12:14). A marked contrast, apparently, to what we read of before. After the first answer His enemies seem to follow Him in (Matthew 12:9). After this second answer they retire from His presence.
The great lesson they leave behind them is that of the true character of the Sabbath. Not only does it admit freely, as we saw before, of the supply of men’s needs. Not only does it even enjoin this as in perfect keeping with itself. It does exactly the same also—so we see here—with all that is really for his welfare. Nothing is more in keeping with it than to “do good.” To this proposition, in the way of demur, there is nothing to be said. “The Sabbath was made for man.” It is truly “keeping the Sabbath,” therefore, to do that on it which is, in the truest sense, for “his good”!
HOMILIES ON THE VERSES
Matthew 12:9-12. Healing on the Sabbath.—
1. Christ went on to follow His calling, notwithstanding enemies and opposition, for after His disputation in the fields with the Pharisees, He goeth into the synagogue, where He might do good to the people.
2. Christ’s enemies, when they have no just quarrel against Him or His followers, they invent one; as, when they could find no sin at all in Him, they sought to accuse him for miraculous healing of men on the Sabbath.
3. Malice maketh men blind, reasonless, and absurd; they ask if it be lawful to heal a man miraculously on the Sabbath day, wherein there can be no apparent ground of doubting.
4. The more impudent Christ’s enemies be against Him, the more shame and confusion the Lord will bring on them; for our Lord refuteth His adversaries by their own confession, that it was lawful to do more on the Sabbath to a beast, than they did question Him for doing unto a man (Matthew 12:11-12).—David Dickson.
Matthew 12:12. Man better than a sheep.—There are few things in our Lord’s teaching more interesting to notice than the enormous value which He puts upon man. Notice a series of points in respect of which a man is better than a sheep:—
I. His physical form and beauty.—Are you going to take that noble and beautiful form, and make it the instrument of sin? Are you going to desecrate a temple so fair?
II. He is endowed with reason.—The true glory of man consists not in the speed with which he can run, nor the number of pounds’ weight he can lift, nor the strong wrestlers he can throw; for in these respects even the ostrich and the ass and the lion easily outmatch him. And yet what compensation intellect provides! There is no point in respect to which the brute excels us where reason does not enable us far to excel the brute.
III. He is endowed with a moral nature.—He is an accountable and responsible being. Even the fact that he has it in his power to do wrong proclaims his exalted place in creation.
IV. His capacity of progress.—In this respect he stands alone in creation, so far as it presents itself to our view.
V. His spiritual nature and his capacity for knowing God.
VI. He is possessed of immortality.
VII. Christ died for him.—J. Thain Davidson, D.D.
The dignity of human nature.—The truth implied in this question is pre-eminently Scriptural and Christian. It is not a discovery, but a revelation. Look at:—
I. The state of the world.—Corresponding to differences in belief as to Biblical truth are differences in feeling and practice as to the point referred to in our text. Where the Bible is allowed to shine in its native lustre, there human life is regarded as very sacred and precious; where that lustre is dimmed and clouded by men’s fancies and additions, there the life of man is held cheap in comparison; and where the light of Scripture is practically invisible, there the life of man is as dross. In England a deliberate case of life-taking convulses the whole neighbourhood in which it occurs—sometimes the whole land. But in some continental countries such an occurrence is little more than an ordinary death amongst us. We may compare professing Christendom and heathendom in much the same way. As for Mohammedan nations, e.g. who approach Christianity the nearest and detest it the most, their indifference to life is sufficiently evidenced by the well-known alternative of Mohammed himself—the Koran or the sword. And as for pagan nations of all kinds, where will you find any one that shows any tenderness for man’s life? Not even amongst those supple worshippers of Brahma, to whom animal life is so dear. These, indeed, and some sects of Mohammedanism, are the farthest of all from our text. They respect every life, except man’s, even the life of positive vermin, as well as of sheep and cows.
II. The contents of God’s word.—Scripture references: “Ye are of more value than many sparrows.” “Doth God take care for oxen?” “Whoso sheddeth man’s blood,” etc. Positive injunction of Moses that “no satisfaction” should be taken for the life of a murderer (see also Genesis 1; Psalms 8). But man is much more than the highest creature on the animal ladder; he is the child of God, the image of His nature originally, as well as the work of His hands. All this lends a peculiar sanctity to the life of a man. But, further, while as the work of His hands, and as His “offspring,” we are precious to God, it is as the race which the Lord of glory died to redeem that human nature appears like a jewel in the hands of its God. If you value things by the price which is given for them, what can be of greater worth than a man? Let us beware, then, how we allow ourselves to despise any one of man’s race, whatever his position, kindred, character, or creed. Let us not despise ourselves either. Let a sinner be what he will, unless he casts himself away (which thousands do), he is too precious to be lost!—Mathematicus in “Homilist.”
The dignity of man.—Humboldt travelled the world over, and saw everything; and he recorded in his diary at the last what sounds almost like an aphorism: “The finest fruit earth holds up to its Maker is a man!”—C. S. Robinson, D.D.
Doing well on the Sabbath-day.—Miss Ellice Hopkins said, in reference to her work among working men in Cambridge: “I trust I shall not have to meet any objection to writing being taught on the Sunday. As a grave mild-eyed Quaker replied to such a foolish Judaising objector, ‘Friend, does thee not think that pot-hooks are better than the pot-house on the Lord’s day?’ When a man has written six times down his copy-book with much labour of his horny palms, and much unwonted attitude of his whole person, ‘Be not overcome of evil, but overcome evil with good;’ or, ‘No drunkard shall inherit the kingdom of heaven;’ there is not much fear of his forgetting that text.”
Matthew 12:13. Man’s power of volition.—
I. A recognised capability of volition.—The command implies that the diseased had the power of willing. Man can will.
II. The true law of volition.—The will of Christ, not circumstances.
III. The value of obedient volition.—He obeyed Christ, and his volition sent blood, life, and energy into his withered hand. Let us will what Christ commands, and mighty will be our achievements.—D. Thomas, D.D.
Achieving the impossible.—With every command given by Christ there comes the power to obey, and what is needed on our part is the endeavour of faith.
I. Many Christians are like this man with the withered hand.—
1. They have life, but lack power; or:
2. They have life, but carry some dead limb of sinful habit, doubt, etc.; or:
3. There is some particular gift which they have lost the use of through their own neglect, and which now seems dead.
II. To such Christ comes with His commands, which seem impossible, unreasonable; as the command, “stretch forth,” to this man. He commands the weak to be strong, the indolent to be active, the sinful to be pure, the feeble to put forth power—to use the dead limb. Never so firm and so exacting a master as Christ. No moral standard so high as His. No religious leader ever demanded such complete self-surrender. Yet His commands not grievous. His yoke easy, etc., because with every command He gives adequate power to obey.
III. To achieve the impossible on our part there must be:
1. Desire;
2. Faith;
3. Volition, or the endeavour of the will—the acting upon our faith, or, rather, upon the word of Christ—the “stretching forth.’ These essential on our part, whether we seek power, holiness, restoration, or deliverance from besetting sin. Illustration: Ulysses and the sirens. He desired to escape, put forth endeavour. Beyond that, we have the Almighty power on which to depend. “He giveth power to the faint,” etc., so that “the lame take the prey.” Same truths apply to unconverted. Christ commands you to repent, believe, live. Have you the desire? If so, move Christward, in dependence on Him, and with the endeavour of faith. He will give the adequate power, and though dead, yet shall you live. His work complete—“whole as the other.”—W. H. Richards.
Matthew 12:1-14. The Pharisee-spirit.—The Pharisee is always blind as an owl to the light of God and true goodness; keen-sighted as a hawk for trivial breaches of his cobweb regulations, and cruel as a vulture, to tear with beak and claw. The race is not extinct. We all carry one inside, and need God’s help to cast him out.—A. Maclaren, D.D.