the Second Week after Easter
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Bahasa Indonesia Sehari-hari
Matius 12:10
Bible Study Resources
Concordances:
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Di situ ada seorang yang mati sebelah tangannya. Mereka bertanya kepada-Nya: "Bolehkah menyembuhkan orang pada hari Sabat?" Maksud mereka ialah supaya dapat mempersalahkan Dia.
Di sana adalah seorang yang mati tangan sebelah; maka supaya dapat menyalahkan Dia bertanyalah mereka itu kepada Yesus, "Halalkah menyembuhkan orang pada hari Sabbat?"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
which: 1 Kings 13:4-6, Zechariah 11:17, John 5:3
Is it: Matthew 19:3, Matthew 22:17, Matthew 22:18, Luke 13:14, Luke 14:3-6, Luke 20:22, John 5:10, John 9:16
that: Isaiah 32:6, Isaiah 59:4, Isaiah 59:13, Luke 6:6, Luke 6:7, Luke 11:54, Luke 23:2, Luke 23:14, John 8:6
Reciprocal: Matthew 12:2 - Behold Mark 3:4 - Is it John 5:9 - and on
Cross-References
And the Lord had sayde vnto Abram: get thee out of thy coutrey, and out of thy nation, and from thy fathers house, vnto a lande that I wyll shewe thee:
And I will make of thee a great people, and wyll blesse thee, and make thy name great, that thou shalt be [euen] a blessyng.
I wyll also blesse them that blesse thee, and curse the that curseth thee: and in thee shall all kinredes of the earth be blessed.
And so Abram departed, euen as the Lorde had spoken vnto hym, and Lot went with him: and Abram was seuentie and fiue yeres old when he departed out of Haran.
And remouyng thence vnto a mountayne that was eastwarde from Bethel, he pitched his tent, hauyng Bethel on the west syde, & Hai on the east: and there he buyldyng an aulter vnto the Lorde, dyd call vpon the name of the Lorde.
And Pharao callyng Abram, sayde: why hast thou done this vnto me?
And the sonnes of Irael came to bye corne among other that came: for there was dearth in the lande of Chanaan.
And the dearth was great in the lande.
There was no bread in all the lande, for the dearth was exceedyng sore, so that the lande of Egypt, and the land of Chanaan were famished by reason of the dearth.
It came to passe that whe the iudges ruled, there fel a dearth in the land, & a certein man of Bethlehe Iuda went for to soiourne in the countrey of Moab, he and his wyfe, and his two sonnes.
Gill's Notes on the Bible
And 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,
ואם נתרפא נתרפא "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, בזמן שמתכוין לרפואה, "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 משום רפואה, 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.
Barnes' Notes on the Bible
The account contained in these verses is recorded also in Mark 3:1-5, and Luke 6:6-10.
Matthew 12:10
A man which had his hand withered - This was probably one form of the palsy. See Barnes Mt 4:24.
Mark and Luke have mentioned some circumstances omitted by Matthew. They say that Jesus addressed the man, and told him to stand forth in the midst. He then addressed the people. He asked them if it was lawful to do good on the Sabbath day? This was admitted by all their teachers, and it could not be denied. They were therefore silent. He then appealed to them, and drew an argument from their own conduct. A man that had a sheep that should fall into a pit on the Sabbath day would exercise the common offices of humanity, and draw it out. If a man would save the life of a sheep, was it not proper to save the life of a man ? By a reference to their own conduct, he silenced them. Mark adds, that he looked on them with anger; that is, with strong disapprobation of their conduct. Their envy and malignity excited feelings of holy indignation. See Barnes Mr 3:5.
Matthew 12:12
How much, then, is a man better than a sheep? - Of more consequence or value.
If you would show an act of kindness to a brute beast on the Sabbath, how much more important is it to evince similar kindness to one made in the image of God!
It is lawful to do well on the Sabbath days - This was universally allowed by the Jews in the abstract; and Jesus only showed them that the principle on which they acted in other things applied with more force to the case before him, and that the act which he was about to perform was, by their own confession, lawful.
Matthew 12:13
Then saith he to the man, Stretch forth thine hand - This was a remarkable commandment.
The man might have said that he had no strength - that it was a thing which he could not do. Yet, “being commanded,” it was his duty to obey. He did so, and was healed. So the sinner. It is his duty to obey whatever God commands. He will give strength to those who endeavor to do his will. It is not right to plead, when God commands us to do a thing, that we have no strength. He will give us strength, if there is a disposition to obey. At the same time, however, this passage should not be applied to the sinner as if it proved that he has no more strength or ability than the man who had the withered hand. It proves no such thing: it has no reference to any such case. It may be used to prove that man should instantly obey the commands of God, without pausing to examine the question about his ability, and especially without saying “that he can do nothing.” What would the Saviour have said to this man if he had objected that he could not stretch out his hand?
It was restored whole - Christ had before claimed divine authority and power Matthew 12:6-9, he now showed that he possessed it. By his “own power” he healed him, thus evincing by a miracle that his claim of being Lord of the Sabbath was well founded.
These two cases determine what may be done on the Sabbath. The one was a case of “necessity,” the other of “mercy.” The example of the Saviour, and his explanations, show that these are a part of the proper duties of that holy day. Beyond an “honest” and “conscientious” discharge of these two duties, people may not devote the Sabbath to any secular purpose. If they do, they do it at their peril. They go beyond what His authority authorizes them to do. They do what he claimed the special right of doing, as being Lord of the Sabbath. They usurp His place, and act and legislate where God only has a right to act land legislate. People may as well trample down any other law of the Bible as that respecting the Sabbath.
Clarke's Notes on the Bible
Verse Matthew 12:10. A man which had his hand withered. — Probably through a partial paralysis. The man's hand was withered; but God's mercy had still preserved to him the use of his feet: He uses them to bring him to the public worship of God, and Jesus meets and heals him there. How true is the proverb - It is never so ill with us, but it might be much worse!
