Luke 6:6
And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.
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(6) It came to pass also on another sabbath.—See Notes on Matthew 12:9-14; Mark 3:1-6.

Whose right hand was withered.—St. Luke alone specifies which hand it was that was affected.

Luke 6:6-11. And on another sabbath he entered into the synagogue — The service of which he and his disciples seem to have generally attended: and there was a man whose right hand was withered — Of the miracle here recorded, see notes on Matthew 12:9-13; and Mark 3:1-5; where all the circumstances of it are noticed.

6:6-11 Christ was neither ashamed nor afraid to own the purposes of his grace. He healed the poor man, though he knew that his enemies would take advantage against him for it. Let us not be drawn either from our duty or from our usefulness by any opposition. We may well be amazed, that the sons of men should be so wicked.Second sabbath after the first - See the notes at Matthew 12:1. This phrase has given great perplexity to commentators. A "literal" translation would be, "on the Sabbath called "second first,"" or second first Sabbath. The word occurs nowhere else. It is therefore exceedingly difficult of interpretation. The most natural and easy explanation is that proposed by Scaliger. The "second day" of the Passover was a great festival, on which the wave-sheaf was offered, Leviticus 23:11. From "that day" they reckoned "seven weeks," or seven "Sabbaths," to the day of Pentecost. The "first" Sabbath after that "second day" was called the "second first," or the first from the second day of the feast. The "second" Sabbath was called the "second second," or the second Sabbath from the second day of the feast; the third the "third second," etc. This day, therefore, on which the Saviour went through the fields, was the first Sabbath that occurred after the second day of the feast.

Rubbing them in their hands - The word "corn" here means wheat or barley, and not maize, as in America. They rubbed it in their hands to separate the grain from the chaff. This was common and allowable. Dr. Thomson ("The Land and the Book," vol. ii. p. 510, 511) says: "I have often seen my muleteers, as we passed along the wheat fields, pluck off ears, rub them in their hands, and eat the grains, unroasted, just as the apostles are said to have done. This also is allowable. The Pharisees did not object to the thing itself, only to the time when it was done. They said it was not lawful to do this on the Sabbath-day. It was work forbidden by those who, through their traditions, had made man for the Sabbath, not the Sabbath for man." So Professor Hackett ("Illustrations of Scripture," p. 176, 177) says: "The incident of plucking the ears of wheat, rubbing out the kernels in their hands, and eating them Luke 6:1, is one which the traveler sees often at present who is in Palestine at the time of the gathering of the harvest. Dr. Robinson relates the following case: 'Our Arabs were an hungered, and, going into the fields, they plucked the ears of grain and did eat, rubbing them in their hands. On being questioned, they said this was an old custom, and no one would speak against it; they were supposed to be hungry, and it was allowed as a charity.' The Pharisees complained of the disciples for violating the Sabbath, and not any rights of property."

Lu 6:6-11. Withered Hand Healed.

(See on [1579]Mt 12:9-15 and Mr 3:1-7.)

Ver. 6-11. See Poole on "Matthew 12:10", and following verses to Matthew 12:13, See Poole on "Mark 3:1", and following verses to Mark 3:5. In both which places we met with the same history, and with some more circumstances. Mark tells us that the subject of their deliberation, what they might do to Jesus, was, how they might destroy him; this the evangelist maketh the effect of their madness, anoiav, and he very properly so calls it. For men to answer arguments and reason with violence, is for them to act like mad men, not like reasonable creatures; yet, to show the degeneracy of human nature, we shall observe there is nothing hath been more ordinary, when men have been conquered by reasoning, and have nothing reasonably to oppose, than to fly to violence, and with swords to cut knots which they cannot untie. Nor can there be a greater evidence of silly and brutish souls, and a baffled cause.

And it came to pass also on another sabbath,.... Whether the following sabbath, or some time after, is not certain,

that he entered into the synagogue. The Arabic version reads, "into their synagogue", as in Matthew 12:9 the synagogue of the Jews; in what place, whether at Capernaum, or some other city of Galilee, is not so clear:

and taught; explained the Scriptures to the people, and instructed them in the doctrines of the Gospel:

and there was a man whose right hand was withered; who was in the synagogue, and one of his hearers; See Gill on Matthew 12:10

{2} And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.

(2) Charity is the rule of all ceremonies.

Luke 6:6-11. See on Matthew 12:9-14; Mark 3:1-6, in comparison with which Luke’s narrative is somewhat weakened (see especially Luke 6:10-11).

δὲ καί] for that which now follows also took place on a Sabbath.

ἐν ἑτέρῳ σαββ.] inexact, and varying from Matthew. Whether this Sabbath was actually the next following (which Lange finds even in Matthew) is an open question.

Luke 6:9. According to the reading ἐπερωτῶ ὑμᾶς, εἰ (see the critical remarks): I ask you whether. With the Recepta, the MSS. according to the accentuation τι or τί favour one or other of the two different views: I will ask you something, is it lawful, etc.? or: I will ask you, what is lawful? The future would be in favour of the former. Comp. Matthew 21:24.

Luke 6:11. ἀνοίας] want of understanding, dementia (Vulg.: insipientia), 2 Timothy 3:9; Wis 19:3; Wis 15:18; Proverbs 22:15; Herod. vi. 69; Plat. Gorg. p. 514 E, and elsewhere. Also Thucyd. iii. 48. Usually: madness. Comp. Plat. Tim. p. 86 B: δύοἀνοίας γένη, τὸ μὲν μανίαν, τὸ δὲ ἀμαθίαν. As to the Æolic optative form ποιήσειαν (comp. Acts 17:27), see Winer, p. 71 [E. T. 91]. Ellendt, ad Arrian. Alex. I. p. 353. Lachmann and Tischendorf have ποιήσαιεν (a correction).

Luke 6:6-11. The withered hand (Matthew 12:9-14, Mark 3:1-6).

6-11. The Healing of the Man with the Withered Hand.

. into the synagogue] Matthew 12:9-14; Mark 3:1-6. None of the Evangelists enable us to decide on the time or place when the healing occurred.

there was a man whose right hand was withered] Obviously he had come in the hope of being healed; and even this the Pharisees regarded as reprehensible, Luke 13:14. The Gospel of the Ebionites adds that he was a stonemason, maimed by an accident, and that he implored Jesus to heal him, that he might not have to beg his bread (Jerome on Matthew 12:10).

Luke 6:6. Ἡ δεξία, the right hand) The benefit conferred in healing it was the greater (as it was the right, rather than the left hand).—V. g.]

Verse 6. - And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. This was the second part of his sabbath teaching. The first had taken place in the open country, in one of the corn-fields near the Lake of Gennesaret. The second was given in a synagogue possibly in the city of Capernaum. St. Luke inserts this scene, which may have taken place several weeks after the one above related, because it completes in a way the teaching of the Lord on this important point of the ceremonial law. Luke 6:6His right hand (ἡ χεὶρ αὐτοῦ ἡ δεξιὰ)

A very precise mode of statement. Lit., his hand the right one. Luke only specifies which hand was withered. This accuracy is professional. Ancient medical writers always state whether the right or the left member is affected.


See on Mark 3:1.

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