11

The Lord of the Sabbath—Part 2
(Mark 3:1–6)

He entered again into a synagogue; and a man was there whose hand was withered. They were watching Him to see if He would heal him on the Sabbath, so that they might accuse Him. He said to the man with the withered hand, “Get up and come forward!” And He said to them, “Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?” But they kept silent. After looking around at them with anger, grieved at their hardness of heart, He said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored. The Pharisees went out and immediately began conspiring with the Herodians against Him, as to how they might destroy Him. (3:1–6)

For centuries, the nation of Israel had eagerly awaited the coming of the Messiah. His advent was anticipated at the beginning and end of the Old Testament (Gen. 3:15; 49:10; Mal. 3:1–6; cf. 4:5–6), and many places in between (cf. Pss. 2:1–12; 16:7–11; 22:1–31; 110:1–6; 118:22–23; Isa. 7:14; 9:6–7; 11:1–10; 42:1–9; 49:1–7; 50:4–10; 52:13–53:12; Dan. 9:24–27; Mic. 5:2; Zech. 9:9; 12:10–13:1). Yet, when the long-anticipated Messiah arrived, Israel rejected Him. As the apostle John explains, “He came to His own, and those who were His own did not receive Him” (John 1:11). Rather than embracing their long-awaited deliverer, the people turned against Him—eventually crying out for His public execution (Matt. 27:22–23).

Perhaps most surprisingly, those leading the campaign against the Messiah were none other than Israel’s religious leaders, the self-proclaimed experts on the promised, Anointed One. In spite of the indisputable miracles Jesus performed, the leaders only grew more and more resentful toward Him. They hated Him, not because He healed people or cast out demons but because He challenged their authority, violated their customs, and claimed to be the Son of God. They were especially infuriated by His claim to deity—an assertion they regarded as blasphemous and worthy of punishment by death. John 10:31–33 records their reaction to Jesus on one such occasion:

Yet, Jesus validated His claim to be God by repeatedly demonstrating His divine power for all to see. As He told the Jews in John 10, “If I do not do the works of My Father, do not believe Me; but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father” (vv. 37–38).

The Old Testament also established the necessity for Jesus’ lofty claim by indicating that the Messiah would be divine (cf. Pss. 2:7–12; 110:1; Prov. 30:4; Dan. 7:13–14; Jer. 23:5–6; Mic. 5:2). Isaiah 9:6 asserts His deity without qualification: “For a child will be born to us, a son will be given to us; and the government will rest on His shoulders; and His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” Yet, blinded by their own traditions and hardness of heart, the Jewish guardians of Scripture refused to accept what was right in front of them (cf. John 5:39–40). Rather than acknowledging Jesus’ miracles as signs of His deity, they explained them away in the most extreme fashion by suggesting that He was actually empowered by Satan (Matt. 12:24).

The message Jesus proclaimed was “the gospel of God” (Mark 1:14), the good news from heaven of forgiveness, salvation, and eternal life by divine grace. It brought sight to the spiritually blind, life to the spiritually dead, and freedom to those in spiritual bondage (cf. Luke 4:18). No invitation could be better: the kingdom of God was open to all who would repent and believe in the Lord Jesus. It was the best news the world has ever received. Yet it caused the religious leaders of Israel to recoil.

Jesus preached salvation bestowed by God’s grace on sinners whom He justified even though they had done nothing to merit His favor (cf. Luke 18:9–14). The concept of justification by grace through faith, apart from works, ran contrary to apostate Judaism. The religion of the Pharisees centered on their own ability to become worthy of entering the kingdom of God by means of their own meticulous legalism. Jesus attacked such spiritual pride, explaining that eternal life actually comes only to those who humble themselves, confess their unworthiness, and turn from their sin (cf. Matt. 5:3–10). When tax collectors, prostitutes, criminals, and other social outcasts embraced the gospel Jesus preached, it only made the religious leaders more resentful (cf. Matt. 9:10–11; 11:19; Luke 15:1–2).

On the outside, the Pharisees and scribes—along with those who followed them—did maintain superficial adherence to the Mosaic law. They avoided outward acts of idolatry, murder, and adultery. Yet, on the inside, they were full of sin and conceit (cf. Matt. 23:27). In their hearts, they had violated all of the Ten Commandments, which is why Jesus’ words in the Sermon on the Mount struck such a severe blow to their trust in externalism:

The Lord’s point was that true righteousness starts on the inside. Outward conformity to the law is not sufficient to save.

Before his conversion on the road to Damascus, the apostle Paul had been a devoted and fastidious Pharisee. In terms of external adherence to the law, he declared that he was blameless (Phil. 3:6). Yet, internally, he was full of covetousness, spiritual pride, and misplaced anger (Acts 9:1; Rom. 7:8; Phil. 3:4). Only after God transformed his heart did Paul come to realize that true righteousness came not from his own religious achievements but as a gift from God through faith in Christ. As he made clear to the Philippians:

The Pharisees hated Jesus because He exposed them as hypocrites and denounced them as frauds. They were false shepherds, leading the people astray (cf. Ezek. 34:1–10). As the true Shepherd (Ezek. 34:11–25; John 10:7–16), He repudiated them and the spiritual façade they propagated. They were advocates of spiritual darkness (John 3:19). As the light of the world (John 8:12), He shone the spotlight of truth on their egregious errors.

The zenith of the Pharisees’ manifestation of spiritual pride and hypocrisy was on the Sabbath. On that day, all of their self-righteous externalism peaked. The problem was not with the Sabbath itself. God had established the Sabbath as a day of worship and rest for Israel in the fourth commandment (Ex. 20:8–11). But over the centuries, the rabbis had developed hundreds of extrabiblical rules for Sabbath conduct. They overlaid laws upon laws, rituals upon routines, rules upon restrictions, and requirements upon restraints. Oozing with sanctimonious pride, the Pharisees used the Sabbath as a day to parade their own self-righteousness. They elevated themselves above the common people by flaunting their strict adherence to rabbinic traditions. Meanwhile, the people were smothered under the crushing burden of Pharisaic legalism. The rabbinic web of extrabiblical stipulations and meticulous details made the Sabbath an unbearable burden (cf. Matt. 23:4). They took a day designed for rest and refreshment and turned it into day of drudgery and oppression. (For more on the rabbinic rules and restrictions regarding the Sabbath, see chapter 10 in this volume.)

Since their distorted version of the Sabbath was central to their religious system, Jesus had to address the corrupted seventh day to expose the spiritual bankruptcy and error of the Pharisees and scribes. And that is exactly what He did, both in word and in deed. He publicly defied the unbiblical rules and artificial regulations invented by the rabbis, and the religious leaders resented Him deeply for it.

This section (Mark 3:1–6) continues the theme of the previous passage (Mark 2:23–28). Both focus on the conflict that ensued between Jesus and the Pharisees regarding acceptable behavior on the Sabbath. In the first passage, Jesus’ disciples were seen violating rabbinic rules. When the Pharisees protested, Jesus declared Himself to be the Lord of the Sabbath (v. 28), which was a claim to be God. As John explains, speaking of an earlier occasion in the ministry of Christ, “For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God” (John 5:18). The Pharisees and scribes were livid with Jesus, but He spoke the truth. As God in human flesh, He was the Lord of the Sabbath. And as the Lord of the Sabbath, He was determined to demonstrate proper Sabbath observance ordered in Scripture, while denouncing man-made rules.

Since these two events (from Mark 2:23–28 and 3:1–6) are connected in all three of the Synoptic Gospels (Matt. 12:1–14; Luke 6:1–11), it is possible that they occurred in close proximity to each other, perhaps on two subsequent Sabbaths. The first took place in the countryside, the second in the synagogue. This incident (Mark 3:1–6) can be divided into three parts: the context, the confrontation, and the conspiracy.

THE CONTEXT

He entered again into a synagogue; and a man was there whose hand was withered. They were watching Him to see if He would heal him on the Sabbath, so that they might accuse Him. (3:1–2)

In an unspecified Galilean city, Jesus entered again into a synagogue where, according to Luke 6:6, He “was teaching” as He always did (cf. Mark 1:21; 2:2). The crowds were continually amazed by the teaching of Christ (Matt. 7:29; Mark 1:22; Luke 4:32), and this occasion would have been no exception. He taught with authority, unlike the scribes and Pharisees who were more interested in citing the opinions of other rabbis than in clearly expounding the biblical text (cf. Matt. 7:29). Moreover, the content of His message was unlike anything the people had ever heard. He emphasized repentance, humility, faith, and true righteousness. How different that was from the esoteric and allegorical ramblings of the rabbis. It is no wonder that, whenever Jesus preached, “all the people were hanging on to every word He said” (Luke 19:48).

In the midst of the congregation gathered at the synagogue that day, a man was there whose hand was withered. Luke, the physician, notes that it was his right hand (Luke 6:6). Given that most people are right handed, this condition would have been debilitating. The text does not explain what caused this man’s affliction—whether it was an accident or a disease. The Greek word translated withered (xerainō) is a term that refers to atrophy. It is used of dead plants that have dried up and wasted away, suggesting that his hand was neurologically lifeless or incapacitated.

Since even normal manual tasks would have been extremely difficult to perform, it is likely that this man was unable to earn a living. An old tradition suggests that he was a stonemason who had lost the ability to work and been reduced to begging. However unlikely that tradition, this man was experiencing a severe limitation. At the same time, however, the man’s condition was not life-threatening. Jesus could have waited until after the Sabbath to heal him, but the Lord was intent on making a spiritual point. He deliberately chose not to postpone the man’s healing, because He wanted to confront the unbiblical restrictions contrived by the rabbis. As on other occasions, He intentionally healed this man on the Sabbath (Luke 4:31–35; 13:10–17; 14:1–6; John 5:1–9; 9:1–14).

The Pharisees and scribes, well aware of Jesus’ antagonism toward their religious system, were watching Him to see if He would heal him on the Sabbath, so that they might accuse Him. This was no casual observation. It was intensive, sinister scrutiny. Perhaps they had even arranged for the injured man to be in attendance at the synagogue that day, hoping to trap Jesus in the act of violating the Sabbath. Outwardly, they pretended to protect the Sabbath. Inwardly, they desperately wanted Jesus to break their Sabbath traditions so that they could discredit Him.

The Pharisees and scribes knew what the Old Testament specified. Over the centuries, they had developed additional rules and traditions—including restrictions on what level of care could be given to those who were sick or injured. Unless a person’s life was at stake, the rabbis determined that doing anything to improve someone’s physical condition constituted work. The most a physician or relative was permitted to do on the Sabbath was keep the sick person alive, or maintain the status quo of their condition, until the following day. Anything more than that was regarded as work, and therefore a violation.

On that basis, if Jesus healed the man, He would be violating Sabbath restrictions. They obviously did not care about the physical well-being of the disabled man. Nor did they care about the unprecedented, supernatural power that Jesus would display by healing the man’s hand. Their only concern was with whether or not Jesus would break their petty traditions. If He did, they could indict Him as a Sabbath violator—an irreligious blasphemer who deserved to be condemned. Jesus, of course, perceived the hostility of their hearts. According to Luke 6:8, “He knew what they were thinking.” He recognized that this was a trap. But rather than avoiding the conflict, He sought it.

THE CONFRONTATION

He said to the man with the withered hand, “Get up and come forward!” And He said to them, “Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?” But they kept silent. After looking around at them with anger, grieved at their hardness of heart, He said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored. (3:3–5)

Knowing what the Pharisees were secretly plotting, Jesus initiated the showdown. He did not shy away or back down. He was in complete control of the situation. Not only was He the Lord of the Sabbath in a general sense (2:28), He was the Lord of that particular Sabbath and everything that would transpire that very day.

Significantly, the man with the withered hand did not initiate contact with Jesus. In fact, there is no record that the man ever said anything to the Lord. There is no indication that he asked to be healed. Rather, it was Jesus who called him out of the crowd. He said to the man with the withered hand, “Get up and come forward!” As He finished His teaching, Jesus commanded the injured man to come to the front of the synagogue. The man, perhaps startled by the unexpected invitation, obeyed.

According to Matthew’s account, it was the Pharisees who began asking Jesus about what He intended to do:

Jesus responded to their question with a general analogy, arguing from the lesser to the greater. If it is permissible to help a sheep on the Sabbath, how could it be wrong to help a human being, whose worth far exceeds that of an animal? No Pharisee would have argued that sheep were more valuable than people, since human beings were created in the image of God (Gen. 1:26–27). Yet, in practice, the Pharisees treated their livestock with more compassion than they treated other people. Incredibly, they would sooner suspend their religious traditions to help an animal than aid another person.

Recognizing the duplicity of their question, Jesus turned it back on His interrogators. He said to them, “Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?” The question was a powerful charge against them on at least three levels. First, it exposed the unlawful nature of their extrabiblical restrictions and traditions. Clearly, the Old Testament law encouraged people to do good and prohibited them from doing harm. But the rabbinic regulations of the Pharisees caused harm to those trying to follow them. As such, it was the Pharisees and not Jesus who were violating God’s law. Second, the question exposed their calloused attitude toward suffering and pain. They were more interested in bringing harm on Jesus than they were in helping the suffering man. Finally, the question targeted the Pharisees’ plot against the Lord. How ironic that the self-professed protectors of the Sabbath secretly wanted the Messiah Himself to violate their rabbinic restrictions so that they could one day put Him to death.

The revelation from God made it clear that He was more concerned with His people doing good and showing compassion to others than with their fastidious observance of religious ceremonies and rituals. Isaiah 1:11–17 makes that point unmistakable:

God took no pleasure in the sacrifices or Sabbaths of His people when they refused to do good or show kindness to others (cf. Isa. 58:6–14).

Jesus’ question put His enemies on the horns of a dilemma. What could they say? If they agreed that it was lawful to do good and save a life, then they would be unable to accuse Jesus of any wrongdoing. Acknowledging that truth would have contradicted their rabbinic traditions while simultaneously affirming His act of healing as acceptable. On the other hand, if they claimed that it was lawful to do evil and to kill, they would have put themselves squarely at odds with the Old Testament. Moreover, they would have publicly admitted their own merciless wickedness. They found themselves caught in a logical contradiction resulting from their own unbiblical customs. In the end, they did the only thing they could do. They kept silent.

By framing the extremes, Jesus forced the Pharisees to shut their mouths. They knew what the Old Testament said. They knew the intent of the Sabbath was for good and not harm. The Lord’s question forced them to grapple with the real issue. Who was honoring God? Was it the One who desired to show mercy and compassion toward people? Or was it those who ignored the suffering of others in order to maintain strict adherence to their own man-made regulations?

Having cornered them, Jesus underscored His point with a dramatic act. He paused and stared His enemies down, looking around at them with anger. As their silence filled the room, their consciences must have burned under the weight of His piercing gaze. There was no mistaking His point. Nor could they have missed the righteous indignation that filled His heart and flooded His countenance. Though Jesus was certainly angry at other times (cf. Matt. 21:12–13; John 2:15–17), this is the only place in the four Gospels where the text specifically states that Jesus was angry. In the same way that the Lord God was angry at the hard-heartedness of Israel in the Old Testament (cf. Num. 11:10; Josh. 7:1; Ps. 2:1–6), Jesus became angry toward the calloused unbelief of the Pharisees. In particular, He was grieved at their hardness of heart. He was filled with wrath toward their coldhearted unbelief. Yet, His wrath was intermingled with sorrow and sadness because of the necessary condemnation He knew would come upon them. Even in His anger toward them, Jesus was filled with pity, knowing the eternal destruction that awaited them on account of their stubborn rebellion (cf. Matt. 23:37–38; Luke 19:41–44).

Out of His grief at the Pharisees’ unbelief, Jesus said to the man, “Stretch out your hand.” The man complied. And he stretched it out, and his hand was restored. A buzz of excitement must have shot through the congregation, most of whom would have known the man with the withered hand. Not only were they amazed at Jesus’ preaching and His willingness to openly defy the Pharisees, but He also performed an undeniable miracle (cf. Mark 1:27). In that moment, feeling surged back into the man’s right hand. His strength returned and his grip was as good as it had ever been.

THE CONSPIRACY

The Pharisees went out and immediately began conspiring with the Herodians against Him, as to how they might destroy Him. (3:6)

One would think that even the Pharisees would have responded in faith after witnessing a supernatural healing like that. At the very least, it should have given them pause. Instead, their fury against Jesus escalated. According to Luke 6:11, “They themselves were filled with rage, and discussed together what they might do to Jesus.” Fuming, because their authority had been publicly challenged, and unwilling to tolerate any such threat, they acted quickly: the Pharisees went out and immediately began conspiring with the Herodians against Him, as to how they might destroy Him.

The Pharisees, unmoved by the power of Jesus, refused to be convinced. Having placed their confidence in their self-righteous works and rabbinic traditions, they shut their hearts to both the Word of God and the Son of God. Unable to refute Jesus’ arguments, and unable to deny the reality of His healing power, they went out from the synagogue embarrassed and outraged. In all likelihood, they would have tried to kill Jesus on the spot were it not for His popularity with the people. Moreover, Roman law prohibited them from exercising capital punishment on their own (cf. John 18:31). They were nonetheless determined to find a way to eliminate Jesus.

In their quest to kill the Messiah, the Pharisees found an interesting ally in the Herodians. The Herodians were an irreligious and worldly political group that supported the dynasty of Herod the Great and, by extension, Rome. These secular Jews were viewed by their fellow countrymen as loyal to Greco-Roman culture and traitors to their own religious heritage. They could not have been more different than the Pharisees, whom they normally regarded as their archenemies. These two groups found a common enemy in Jesus. The Pharisees hated Jesus because He openly opposed their hypocritical system of works-righteousness. The Herodians hated Jesus because His popularity with the people made Him a potential threat to the power of Herod and of Rome (cf. John 6:15; 19:12), which they supported. Consequently, both rejected God’s Son.

The mercy Jesus displayed toward that man in the synagogue stands in stark contrast to the hatred displayed by the Pharisees toward their own Messiah. So intense was their fury toward Him that they joined forces with their religious enemies in order to plot His demise. They were willing to do whatever it took to get rid of Jesus. According to Matthew 12:15, the Lord knew what they were plotting: “But Jesus, aware of this, withdrew from there.” Nonetheless, storm clouds had begun to gather on the horizon. They would soon break on Him on a hillside outside Jerusalem called Golgotha where He would give His life. Even in death, Jesus Christ would triumph, paying the penalty for sin and rising from the dead in victory. Because of that sacrifice, the Lord of the Sabbath offers heavenly rest to all who believe in Him (Heb. 4:9).