‘Stretch Forth Your Hand’: How to Act on God’s Word and Receive Your Healing
And when he was departed thence, he went into their synagogue: 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. 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? How much then is a man better than a sheep? Wherefore it is lawful to do well on the sab-bath days. Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other (Matthew 12:9-13. See also Mark 3:1-5; Luke 6:6-10).
In the book of Matthew 12:9, it says: “And when he was departed thence, he went into their synagogue.”
When the verse tells us Jesus “departed thence,” it is referring to His leaving a confrontation He had just had with the religious Pharisees who challenged Him and His disciples for what they perceived as breaking the rules of the Sabbath. Yet instead of retreating from this religious scrutiny, Jesus boldly made His way to the “synagogue” in Capernaum. This particular synagogue owed its existence to the generosity of a Roman centurion stationed in the beautiful seaside town. Today, should you visit the ruins of ancient Capernaum, you can visit the remains of a Fourth Century synagogue that stands upon the very same foundations of the synagogue Jesus entered during this pivotal moment.
But for the sake of learning, let’s look at the word “synagogue.” The word “synagogue” is actually derived from the Greek word sunagoge, which is a form of the compound made up of the words sun and ago. The word sun means with, and the word ago means I lead, but as the Greek compound sunagoge, it means to lead together into one place and depicts a place of assembly. Before the Jewish exile to Babylon in 586 BC, religious practices revolved around the Temple in Jerusalem. However, when the Jews found themselves captive in Babylon, local places of assembly — synagogues — emerged among them as sanctuaries for communal gathering, Torah reading, and worship.
When the Jewish people returned after the Babylonian exile, a reorganization of religious life took place primarily under Ezra and his followers, and local congregational worship, with its prayers and Scripture readings, thrived along-side the Temple’s re-establishment in Jerusalem. But it was during the Second Temple era that synagogues began to sprout across the land, and when the Second Temple was destroyed in 70 AD, Temple rituals found new life within synagogue walls. The Gospels recount synagogues in Nazareth, Magdala, and Capernaum as places where Jesus taught. However, other distinguished synagogues dotted the landscape, from Beth-shean and Caesarea to Kefar Tiberias, Kifra, Kufra, Lydda, Maon, Sepphoris, Yer, Tiberias, Ta’an, and Ṭibe’in.
Matthew 12:10 continues and elaborates about an event that occurred in the Capernaum synagogue after Jesus “departed thence” from His encounter with a group of Pharisees. It says, “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.”
The word “behold” is translated from idou, a word used often by Matthew to insert his own sentiment into the narrative. It carries a sense of amazement, bewilderment, or wonder. In essence, it conveys Matthew thinking, “Wow… this is amazing…,” as he recounted an event so miraculous that its impact on him still lingered in his writings years later. He narrated further, recalling the miraculous scene that had been seared into his memory. With a sense of amazement, he wrote, “…There was a man which had his hand withered.”
The word “had” is a translation of a form of echo, which means to have, and it pictures not only the man’s hand, but a condition that held this man’s hand captive. The specific form of the word indicates a chronic and longstanding affliction. The word “withered” originates from a derivative of the Greek word xeros, which means dry, parched, shriveled, shrunken, or withered. In Greek, the word “hand” appears in the singular form, revealing that this disability afflicted only one hand, yet the impairment was profoundly severe.
Verse 10 tells us that the religious leaders inside the synagogue “asked him [Jesus], saying, Is it lawful to heal on the sabbath days? that they might accuse him.”
Jesus Was Accused and Opposed by the Religious Crowd
The word “asked” is interpreted from a form of the Greek word eperotao, which should be more accurately rendered interrogated. The word “saying” is translated from legontes, which pictures continuous saying and gives a sense of incessant questioning, as if they were digging relentlessly with their inquiries. They asked, asked, asked and intensely interrogated Jesus, seeking clarification on whether it was “lawful” to heal on the Sabbath.
The word “lawful” is derived from a form of the Greek word exesti, and it denotes what is legally and theologically permissible. This same narrative is told in Mark 3:2, where Mark added, “And they [the religious leaders] watched him, whether he would heal him on the sabbath day; that they might accuse him.” Being familiar with Jesus’ ministry, these religious leaders already knew Jesus would heal this man. Their questions were not genuine inquiries but rather a calculated attempt to ensnare Jesus in a theological dilemma.
These leaders specifically asked if it was permissible to “heal” on the Sabbath day. The word “heal” is derived from the Greek word therapeuo, a word that is frequently employed in the Gospels to describe the most common method Jesus used to heal the sick. As we have previously seen, this word depicts a release of healing power that requires the recipient to cooperate with it. When this cooperation occurs — when one endeavors to perform actions that they were previously unable to do — the power takes root and manifests as healing. This process isn’t just about laying hands on someone and then moving on; it involves the word “hand” appears in the singular form, revealing that this disability afflicted only one hand, yet the impairment was profoundly severe.
Verse 10 tells us that the religious leaders inside the synagogue “asked him [Jesus], saying, Is it lawful to heal on the sabbath days? that they might accuse him.”
Jesus Was Accused and Opposed by the Religious Crowd
The word “asked” is interpreted from a form of the Greek word eperotao, which should be more accurately rendered interrogated. The word “saying” is translated from legontes, which pictures continuous saying and gives a sense of incessant questioning, as if they were digging relentlessly with their inquiries. They asked, asked, asked and intensely interrogated Jesus, seeking clarification on whether it was “lawful” to heal on the Sabbath.
The word “lawful” is derived from a form of the Greek word exesti, and it denotes what is legally and theologically permissible. This same narrative is told in Mark 3:2, where Mark added, “And they [the religious leaders] watched him, whether he would heal him on the sabbath day; that they might accuse him.” Being familiar with Jesus’ ministry, these religious leaders already knew Jesus would heal this man. Their questions were not genuine inquiries but rather a calculated attempt to ensnare Jesus in a theological dilemma.
These leaders specifically asked if it was permissible to “heal” on the Sabbath day. The word “heal” is derived from the Greek word therapeuo, a word that is frequently employed in the Gospels to describe the most common method Jesus used to heal the sick. As we have previously seen, this word depicts a release of healing power that requires the recipient to cooperate with it. When this cooperation occurs — when one endeavors to perform actions that they were previously unable to do — the power takes root and manifests as healing. This process isn’t just about laying hands on someone and then moving on; it involves the recipient exerting physical action that is beyond his or her previous ability or capacity. To cooperate may require one to exert great physical effort — and that brings us to the reason why these religious leaders connected their question to the Sabbath day.
To understand their interrogations, insinuations, and accusations, we must go to Exodus 20:8-11, where Moses wrote, “Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.”
Throughout the ages, Jewish rabbis have meticulously crafted a comprehensive framework of 39 principal categories, each branching into hundreds of nuanced subcategories, detailing the various forms of labor that are considered to be Sabbath-day violations. This intricate list prohibits an array of actions, from the agricultural pursuits of sowing, plowing, and reaping to the artistry of weaving and sewing. The list also includes the transformation of parchment from animal skin into a medium for writing. Thus, any act of writing or preparing to write falls under similar scrutiny. Activities like shearing sheep, spinning, dyeing, building, and demolishing are similarly prohibited, including nuanced actions such as tying or untying knots, kindling flames, carrying objects, and making final adjustments to ongoing work.
As interpretations of the Law about Sabbath-keeping evolved, the rabbis extended the prohibitions to encompass any conduct resembling or potentially leading to these forbidden acts. Consequently, even the semblance of a prohibited act, or a habit associated with it, became grounds for avoidance. Such careful interpretation resulted in additional prohibitions on the Sabbath, such as acts of buying and selling, which often required writing, became impermissible. Similarly, climbing a tree was forbidden due to the risk of accidentally breaking twigs or leaves, an act akin to “reaping.” These refined rules and interpretations underscore the complex observance required for keeping the Sabbath.
On the Sabbath, there is a host of activities that are considered off-limits due to their symbolic links with ancient labor practices. Examples are as follows:
Adding fresh water to a vase of cut flowers (sowing — any activity that causes or furthers plant growth).
Making a bouquet of flowers (making a sheaf).
Separating good fruit from spoiled fruit (winnowing, selecting, sifting).
Brushing dried mud from boots or clothes (grinding).
Cutting hair or nails (shearing sheep or removing outer covering of a human or animal).
Applying makeup (dyeing).
Braiding hair (weaving).
Drawing blood for a blood test (slaughtering).
Rubbing soap to make lather, applying face cream, polishing shoes, using scouring powder for utensils or other surfaces (scraping or smoothing the surface of any material by grinding, rubbing, or polishing).
Sharpening a pencil (cutting to shape or altering the size or shape of an item to make it better for human use).
Painting, drawing, typing (writing, making durable marks on a durable material).
Tearing through lettering on a package (erasing).
Opening an umbrella or unfolding a screen (building).
Smoking a cigarette, using the telephone (kindling a fire).
Switching off an electric light (extinguishing a fire).
Setting or winding a clock or watch (finishing off ).
While not explicitly deemed forbidden, there are numerous activities considered best set aside on the Sabbath, like packing suitcases and rearranging furniture, as such chores disrupt the tranquil rest of the day. Likewise, adherents avoid opening mail or engaging in business talk or everyday concerns. Indeed, even contemplating or organizing the upcoming week is discouraged. This encompasses preparing equipment, planning travel routes, getting a briefcase in order for post-Sabbath work, or pre-setting the table for a celebration once the Sabbath ends.
An illustration of how intricate these regulations can be is exemplified by the rabbinical stance against any activity related to igniting light. In contemporary society, among those Jews who are deeply devout, even the simple act of flipping a switch to activate electric lights and appliances is equated with fire-starting and is thusly prohibited. To circumvent the absence of electricity on the Sabbath, some ingeniously employ electrical timers in their homes. These timers are programmed to manage lights automatically, thereby sparing residents the physical action of doing so and breaking the sacred Sabbath code.
Understanding the intricate rules that rabbis applied to the Sabbath explains the stringent interactions of the Jewish leaders with Jesus. These religious leaders had closely monitored Jesus’ healing ministry and knew that when Jesus healed the sick, He commonly asked those in need of healing to perform actions that challenged their physical limitations. By simply asking someone to cooperate by exerting any kind of physical effort, they saw it as Jesus encouraging people to break the rules of the Sabbath. Knowing that Jesus was about to ask the man with a withered hand to put forth physical effort in the process of healing him, they thought they had found a way that “they might accuse him.”
The word “accuse” is derived from a form of the Greek word kategoros, which is a compound of the words kata and agora. The word kata means down, and the word agora means the public marketplace. Together, it means to drag someone down in the marketplace of public opinion, and it essentially depicts a public smear campaign. In this context, we find that the religious leaders were attempting to entrap Jesus in a theological dispute, and thus, pull Him into a public confrontation designed to smear His reputation.
If the religious leaders wanted a theological debate with Jesus, He stood poised and ever-prepared. In a bold maneuver, as recounted in Matthew 12:11, Jesus flipped the script, transforming their inquiries into His own interrogation to see how well they knew the Scriptures. Matthew 12:11 says, “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?”
