ACC ~ Matthew 12 v9 - 14

OVERVIEW:

The Pharisees challenged Jesus within the synagogue, in the case of the man with a withered hand. Symbolically they were bringing to the Savior the barrenness of their own hands, since having a withered hand signified unfruitfulness (ORIGEN). Jesus’ desire was to heal first their bitterness before he healed the withered hand. But even in his attempts to offer them healing, both by what he said and did, their malady proved all the more intractable (CHRYSOSTOM). The hand was restored to the same condition as the other hand, making it a partner in the service of the apostles in their duty of preaching salvation (HILARY).

12:9 | Entering the Synagogue

THE BARRENNESS OF THEIR OWN HANDS

ORIGEN: The spiritual sense of the expression “he went on from there” can be understood in this way: When he establishes a new covenant and the sabbath no longer is in force, then he goes over or departs to another place. For this reason they accuse him and his disciples, not outside but within the synagogue. Their offenses are thereby increased to the brim. They brought to the Savior the barrenness of their hands. For having a withered hand indicated unfruitfulness. But that which is unfruitful is coming near to being reversed. FRAGMENT 249. [1]

[1] GCS 41.1:116.

12:10 | The Pharisees Seek to Accuse Jesus

THEIR BITTERNESS INTRACTABLE

CHRYSOSTOM: “Is it allowed” to heal on the sabbath? He knew their love of wealth. He knew that they were all the more taken up with love of things than persons. And indeed the other Evangelist [1] said that Jesus also scrutinized them as he asked this question, that by his very glance he might win them over, but they did not become softened. While in other cases he healed manually by the laying on of his hands, in this case he only speaks and gazes. But nothing would make them more gentle. Rather, even while the man was being healed, their condition was becoming worse. Jesus’ desire was to heal first their bitterness before he healed the withered hand. But even in his various attempts to offer them healing, both by what he said and did, their malady proved all the more intractable. THE GOSPEL OF MATTHEW, HOMILY 40.1. [2]

[1] The recourse to parallel passages in the other Gospels (here Mk 3:3; Lk 6:8) permits Chrysostom to deepen the interpretation of Matthew.

[2] PG 57:440; NPNF 1 10:259-60**.

12:11-12 | Lawful to Do Good on the Sabbath

DOING GOOD ALLOWED ON THE SABBATH

CHRYSOSTOM: Again on the sabbath he performed a healing, defending himself on behalf of the disciples’ activities. The Lukan Gospel writer says “that he made the man stand in the middle” [1] and asked them if it was allowed to do good on the sabbath. Note well the Lord’s goodness of heart. He made him stand in the middle so that he might bend them to his vision, so that by being overcome by the sight they might reject wickedness and in pitying the man they might cease from their savage behavior. But the wild and misanthropic men chose rather to distract Christ from his teaching than to see this man saved. … Thus the other Gospel writers say that Jesus asked questions, but this author says that he was asked questions. “And they questioned him: ‘Is it allowed to heal on the sabbath?’ so that they might accuse him.” It is likely that both events happened. For since they were brutal and saw that [Jesus] would come at any rate to heal him, they were eager to preoccupy him with questions, resolving to hinder him. Therefore they asked, “Is it allowed to heal on the sabbath?” not so that they might learn but “so that they might bring charges against him.” And indeed the act was sufficient if they wished to prosecute him. But through his words they wished to find an excuse for prosecution by preparing beforehand for themselves an abundance of arguments. … “And he made the man stand in the middle,” [2] not because Jesus feared them but because he was eager to help them and to draw them toward his mercy. THE GOSPEL OF MATTHEW, HOMILY 40.1. [3]

[1] Lk 6:8.

[2] Lk 6:8.

[3] PG 57:439; NPNF 1 10:259**.

12:13 | The Man’s Hand Healed

IT WAS RESTORED

HILARY: Such healing is rightly attributed to our Lord. After his return from the cornfield from which his apostles had gotten the produce, he went to the synagogue. From there Jesus intended to acquire laborers for his own harvest. Many of them afterwards lived with the apostles. Many were healed, as in the case of the maimed man. [1] Yet the leaders of the synagogue did not believe in the grace of salvation. The use of the man’s hand had atrophied. That function of his body had withered, by which he was able to do or share in certain tasks. So the Lord ordered him to stretch out his hand, and it was restored to him as the other one was. His whole cure rested on the word of the healer alone. The hand was restored to the same condition as the other hand. It was made a partner in the service of the apostles in their duty of granting salvation. ON MATTHEW 12.7. [2]

[1] As is his habit, Hilary connects the interpretations of adjacent passages of the Gospel: the healing of the man with the withered hand illustrates the preceding episode, the ears of corn harvested on the sabbath.

[2] SC 254:274.

12:14 | The Pharisees Take Counsel

THEY SOUGHT TO DESTROY HIM

JEROME: Envy is responsible for the fact that they set a trap for our Lord. What had he done to incite the Pharisees to kill him? Certainly it was because the man had stretched out his hand. Who of the Pharisees did not stretch out his hand on the sabbath day when he was carrying food, when he was offering a drinking cup or performing the other actions that are necessary for nourishment? So if stretching forth one’s hand and lifting up food or drink on the sabbath are not offenses, why should they make this accusation? They themselves are found guilty of doing the same, especially since that stonecutter had not carried anything of the sort that they had but had only stretched out his hand at the order of our Lord. COMMENTARY ON MATTHEW 2.12.14. [1]

[1] CCL 77:90-91.

VEHEMENT DETRACTORS

CHRYSOSTOM: By this he makes clear that deluded souls are not even persuaded by miracles. And he shows how his disciples also had been wrongly blamed by them without cause. Note how vehement his detractors have suddenly grown, and this happens especially when they see others benefiting from his ministry! When they see someone delivered either from disease or iniquity, then that immediately cues them to further find fault. They become like wild beasts. According to this pattern they repeatedly demeaned him, as when he was about to save the prostitute, and again when he was eating with publicans, and now again, when they saw the withered hand restored. [1]

Note carefully how he does not cease in his tender care for the infirm yet softens the envy of his adversaries. Hence “great multitudes followed him, and he healed them all; and he charged those that were healed that they should make him known to no one.” But the multitudes seemed more ready to admire him and trail after him than to change their decadent ways. THE GOSPEL OF MATTHEW, HOMILY 40.2. [2]

[1] Mt 12:9-14.

[2] PG 57:440; NPNF 1 10:260**.