(9) And he went on from there, and entered their synagogue . Above he described how the Lord answered the Pharisees for complaining about the disciples; here, how he answered their attack. For they oppose him, first, by laying snares; secondly, by detracting; thirdly, by testing. Accordingly, he response in three ways: the second is at v. 22, the third at v. 35.
In regard to the first he does two things; first, he shows how they plotted against his teaching; secondly, against his life (v. 14).
In regard to the first are done two things: first, their crafty questioning is described; secondly, Christ's answer (v. 11).
Regarding the first he does three things: first, the place is described; secondly the occasion (v. 10). thirdly, the question (v. 10b).
He says, therefore, He went on from there and entered their synagogue . According to the letter the disciples plucked the grain and Jesus defended them. Hence when he says, and he went on from there , it seems that they went on from there the same day. But this is excluded by Luke (6:1), because it was another Sabbath; consequently, this is to be understood as following immediately. Hence he says that he entered their synagogue to preach salvation, as in John (18:20): "I have always taught in the temple and in the synagogue, where all the Jews gather, and in secret I have spoken nothing." And in Ps 40 (v. 9): "I have taught the glad news of your justice to the great congregation."
(10) And behold there was a man with a withered hand . This was the occasion for the questioning, for they asked him . It is said that he was a mason and had a withered hand. By him is signified the human race, whose hand was withered by original sin; or every sinner, whose hand and functioning powers have withered; and sometimes the right hand, because they are not capable of doing good, although they are strong in evil. He says, therefore, They asked him, "Is it lawful to heal on the Sabbath?" They saw a man with power; therefore they asked if it is lawful to cure on the Sabbath. And they asked this to test him: "He will test you through much talk" (Sir 13:9). They asked not with a desire to learn but to accuse: "They speak peace with their neighbors, while mischief is in their hearts" (Ps 28:3). But there is a question, because Mark (3:4) says that the Lord asked, but here that they asked. Augustine answers that both asked, because when he stood in the midst and asked to be healed, they asked; but when the Lord made him rise, he asked. Or another way: they were watching him and were preparing themselves to ask; then he asked, because he knew that they asked in order to accuse him.
(11) He said to them... Here the answer is given: first, he answers in words; secondly, in deed (v. 13).
In the first he does three things: first, he reminds them of a custom; secondly, he makes a comparison (v. 12); thirdly, he draws the conclusion (v. 12b).
He says, therefore, What man of you, if he has one sheep and it falls into a pit on the Sabbath will not lay hold of it and lift it out? It was their custom that if a sheep fell into a pit, they would lift it out on the Sabbath; for they were so greedy, that they considered temporal damage worse than spiritual damage. Hence the words of Sirach (10:9): "Nothing is more heinous than a greedy man: applies to them. And later on he says: "For he has a venal soul," because ht exposes himself to danger and eternal damnation for a slight temporal profit.
(12) Secondly, the comparison is made: Of how much more value is a man than a sheep! Incomparably, because all things are for man; for dominion over all things has been entrusted to man, as it says in Genesis (1:26): "Let us make man to our own image and likeness..., and let him have dominion over the fish of the sea, and the birds of the air, and the beasts of the earth." Consequently, what was made to the image of God is preferred to a sheep. From this he concludes: So it is lawful to cure on the Sabbath , i.e., to do good to men: "Cease to do evil, learn to do good" (Is 1:16), because it is written in Exodus (20:10): "You shall do not servile work on that day." Servile work is sinful; therefore, it is lawful to do good. But then there is a question: Is it lawful to do all good works on the Sabbath? For then it is lawful to plow. Therefore, it must be said that servile work can be understood literally, and mystically servile work is sin: "he that commits sin is the slave of sin: (Jn 8:34). Again, servile work is that in which the body is employed more than the mind. For the soul is supposed to rule the body. Therefore, to take counsel is not a servile work. Hence we can see which things are excused from the Sabbath. For the Lord excuses the disciples by reason of need; hence necessity excuses. Likewise, things which are immediately directed to the worship of God, as to swing a censer, etc. Also things pertaining to bodily health, as to concoct medicine, salve, etc. Hence they are rebuked, because they narrowed a precept of the Law.
(13) Then he said to the man, "Stretch out your hand." Here he answers them with a deed, namely, curing him; for he would not have cured him, if it were not lawful. The cure follows: it was restored, whole like the other . Mystically, a man with a withered hand, i.e., incapable of doing good, has no better cure than to extend his hand to help the poor. Hence Daniel (4:27): "Break off your sins by showing mercy to the oppressed:; "Water extinguishes a blazing fire; so almsgiving atones for sins" (Sir 3:30); "Let not our hand be open for receiving and closed for giving" (Sir 18:36). And note that first he had the left hand healthy, and the other, namely, the right was restored. And this is so, because men are first capable of evil:"Woe to you who are strong for doing evil" (Is 5:22); but after they are healed by grace, they are inclined to do good: "As you once yielded your members to impurity and to greater and greater iniquity, so now yield your members to righteousness for justification" (Rom 6:19).
(14) But the Pharisees went away , namely, from the synagogue, in fulfillment of Psalm 54(v. 3): "The synagogue of powerful men has risen against me." They went away, therefore, to do evil, as it says in Job (1:12): "So Satan went forth from the presence of the Lord." And took counsel , i.e., how they might destroy and kill him, because they were unable to overcome him by words: "Blessed is the man who has not gone aside in the counsel of the wicked" (Ps 1:1).
(15) Jesus, aware of this, withdrew from there . Here he states how he escaped their snare: first, the departure is mentioned; secondly, the fruit. Why did he depart? Because it was not yet the time to suffer. He also departed in order to give his own the occasion for fleeing, as was stated above (c. 10). Likewise, to show that he was man; and in order not to incite them. For it is the sign of a good preacher that when he sees men moved and excited, he dismisses them, as it says in Sirach (8:13): "Do not kindle the coals of a sinner, lest you be burned in his flaming fire." And many followed him ; hence he came to those who loved him and willingly listened to him: "My sheep hear my voice" (Jn 10:3). And he healed them : "For neither herb nor poultice cured them, but it was your word, O Lord, which heals all men" (Wis 16:12); "He sent forth his word and healed them: (Ps 107:20).
(16) How? He ordered them not to make him known . Why? In order to give us an example to avoid human glory, as it says above (6:1), and to spare the Pharisees, who were slandering him for his actions.
(17) This was to fulfill what was spoken by the prophet Isaiah . Here he cites a text from Isaiah (42:1). And it should be noted that some apostles cite texts according to the Hebrew version, some according to the Septuagint, and some merely expressed the sense of the words. And he does three things. First he describes the human nature, when he says, Behold, my servant [boy] ,because he was a boy: "The boy Jesus stayed behind in the temple" (Lk 2:43). He is also called a boy from his purity, because "He did not sin, nor was there found deceit in his mouth" (1 Pt 2:22). Or in the sense that a servant is called a boy; hence, Behold the boy , a servant in a servant's form: "He emptied himself, taking the form of a servant" (Phil 2:7). The chosen one, whom I have chosen . Note that in every holy man are three things: divine election [choice], love and the effect, which is grace. These are in man in one way, in God in another way. In man grace is first; then he loves, and after that he chooses. But in God is the converse, because man's will does not cause grace; its cause is God's love and will. Therefore, he first chooses whom he wills to be good; secondly, he loves; thirdly, he gives the grace.
(18) Hence, according to this he presents three things: first, the choice. He says, therefore, Behold my servant whom I have chosen , and this in regard to a twofold choice, which belongs to Christ according to his human nature. For he was chosen for two things, namely, to be Son of God: "who was predestinated son of God..." (Rom 1:4); "Blessed is he whom you chose and brought near" (Ps 64:4). Secondly, he was chosen for the work of human redemption: "God so loved the world, that he gave his only begotten Son..." (Jn 3:16). Likewise, he chose in order to love; hence it says, my beloved , for if he loves certain ones, he loves him with a special love: "For it is not by measure that the spirit was given to him" (Jn 3:34); hence he says, with whom my soul , i.e., my will, is well pleased . This is a special love, because the will is not at rest except where it finds something pleasing. But nothing is pleasing except through grace, and nothing pleasing was absent from Christ; hence above (3:17): "'This is my beloved Son, in whom I am well pleased."
Then he mentions the conferring of grace: I will put my spirit upon him , as Joel (2:28) says: "I will pour out my spirit on all flesh." But in Christ he poured out not only form the Spirit but the whole Spirit, as it says in John (3:34): "For it is not by measure that the Spirit was given to him"; "The Spirit of the Lord shall rest upon him" (Is 11:2). And this, in as much as he has the form of a servant.
But what will he do? What office will he have? He will proclaim judgment to the gentiles , i.e., he will teach the gentiles God's judgments. Of old the Jews gloried in being God's special people; hence they said: "He has not dealt thus with any other nation; they do not know his judgments" (Ps 147:20). But that was said of the gentiles. Hence he shall proclaim to the gentiles materially, because he received the power to judge the gentiles: "He is the one ordained by God to be judge of the living and the dead" (Acts 10:42); "The Father has given all judgment to the Son" (Jn 5:22). But is he suitable, because in judging two things are required, namely, clemency and justice? And he showed both: first, that he has clemency. And because clemency can exist in words and in deeds, and some, even though incapable of doing anything, complain in words, he removes this from him.
(19) Hence he says, he will not wrangle ; "When he was reviled, he did not revile" (1 Pt 2:23). And what is said in Proverbs (20:3) well suits him: "It is an honor for a man to keep aloof from strife." Of course, some do not wrangle, but they murmur. But he will not do this, because he will not cry aloud . Hence Isaiah (53:7): "Like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, he opened not his mouth." Crying aloud proceeds from emotion, and the Apostle commands the Ephesians (4:31): "Let all anger and clamor be put away from you." Some do not cry along, but they complain. This is taken away: nor will anyone hear his voice in the streets . Those who walk in the path of sinners make their voice heard in the streets: "The stones of the sanctuary lie scattered at the head of every street" (Lam 4:1); "Wisdom cries aloud in the street" (Pr 1:20). Yet he will not be heard among them. Or, in another way: by the stones is meant the gentiles, because they are outside the sanctuary. And although Christ willed to be preached to the gentiles, he himself did not preach to them in person. Hence he is not heard in the streets, i.e., among the gentiles. Thus, therefore, was he patient in word.
(20) And also in deed: he will not break a bruised reed . And this ins two ways: for it can be referred specifically to the Jews; secondly, in a general sense to all. In regard to the Jews there were two things in them, namely, a royal power and priestly dignity. Royal power is signified by the reed, which had already been broken, because they were subject to the Romans; therefore it was easy for him thus to break the reed. And the reed is a good comparison, because it is easily moved, as it says above (11:7): "What did you go out to the desert to see? A reed shaken by the wind?"
Or quench a smoldering wick . By the smoldering wick is signified the priesthood; hence a priest wears linen vestments. Also smoldering, for smoke is extinguished by fire. Again, smoke comes from a weak fire and dissipates rather than consumes; hence an offensive smell is produced. Therefore they were like a smoking wick, because they had not lost the faith completely; yet they did not have enough to restrain them from evils. Hence, although he could justly extinguish them, he did not quench the smoldering wick . Furthermore, it is explained in another way in regard to everyone, so that by the bruised reed are understood sinners. By the smoldering wick, which has a bit of heat, are understood those not in sin, but they are lukewarm toward good and have some grace. Hence he wants to say: He does not close the way of salvation to sinners; hence he says in Ezekiel (18:28): "Have I any pleasure in the death of the wicked?" Again, if a person has grace, he will not extinguish it. Hence in this is given an example that we should not extinguish but rather foster anyone's grace, which the Lord has given to him.
Furthermore, he will not pass judgment, until he brings judgment to victory . And this can be applied in particular to the Jews, namely, when he shall have overcome all, because they charged that he cast out devils by Beelzebub; and he refuted them and passed judgment on them. And this was fulfilled through Titus and Vespasian.
(21) And not only will that happen, but after their destruction the gentiles will hope in his name . Hence Genesis (49:10): "He will be the expected of the nations." Or another way: Thus he curbs his will, but when the enemy, death, is destroyed, all the gentiles will cling to him; and this will be on the day of judgment.
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Mt 12:22-37