Matthew 12:13
Then Jesus said to the man, "Stretch out your hand." So he stretched it out, and it was restored to full use, just like the other.
Power Allied to ObedienceR. Tuck Matthew 12:13
The SabbathMarcus Dods Matthew 12:1-13
The Efficacy of Righteous WrathP.C. Barker Matthew 12:9-14
The Mission of ChristJ.A. Macdonald Matthew 12:9-21

Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. The man did as he was bidden, and found himself able to do what he was bidden to do. And this illustrates a great, comprehensive, ever-working law. Every man can do what he ought to do. He who tries to obey will surely find himself able to obey. This man was bidden to do precisely what, to all appearance, he could not do. He did it, in obedience to a Divine command, and, to his own surprise, and every one else's surprise, he found he could do it. In a similar way our Lord said to the paralytic, "Rise, take up thy bed, and walk." How a paralyzed man was to do this did not appear. But the man tried to obey, and found that power came with the obedience. Had he waited for consciousness of strength he might have waited, helpless, for ever. Prompt obedience proved the possession of faith; that is the arranged channel of Divine blessing. "Whatsoever he saith unto you, do it," and you will find that you can do it.

I. MAN'S OBEDIENCE IS THE SIGN OF HIS FAITH. Therein lies the virtue of it. The act reveals the spirit of the man. He who believes in Christ will, without question or hesitancy, do whatever Christ tells him to do. Illustrate from such cases as that of Abraham offering up his son. We can see the obedience, but behind the obedience, and inspiring the obedience, we may see the faith. And this the writer of the Epistle to the Hebrews brings out: "By faith Abraham offered up Isaac... accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure." Mere obedience has no special virtue in it. It is no more than our duty. But when obedience becomes the expression of faith, then it becomes supremely interesting, it is a high moral and spiritual power. St. James points out that "faith without works [obediences] is dead;" but it is equally true that "works [obediences] without faith are dead." This man stretched out his hand because he believed in Christ's power to heal.

II. GOD'S POWER IN RESPONSE TO A MAN'S FAITH. It should be clearly seen that Christ rewarded the faith. It is that honours God. We may even illustrate from the relations of our home-life. We love to be obeyed, and we do much for the children who are good. But we, in a far higher sense, love to be trusted, and we do our best, unfold our richest, for those who lean on us with loving confidence. It is the sweet mystery of the Fatherhood of God that he loves to be trusted, and gives his best to those who trust. "Only believe; all things are possible to him that believeth." - R.T.

How much then is a man better than a sheep!
This is not a question, but an exclamation, and it is so punctuated in the Revised Version. Exclamation rare with our Lord; He can say great things without becoming perturbed. "How much, then, is a man better than a sheep?"

1. Our reading of this exclamation is not appreciative till we realize that in it the Son of Man was not propounding a theory, but uncovering an experience. He is hinting here at what He knew. "He knew what was in man" — was conscious of Himself; we are not. I do not know what we should say if we could understand all that it means to be a man. Almost every one has times when he stands in awe of himself. Christ utters no word that cheapens man. He exhorts to humility, but humility is a symptom of dignity. Conceit one thing; sense of worth another.

2. Even sin, too, has about it something that in this matter is pleasantly suggestive. It is better to be a man that sins than a sheep that cannot. A man's moral corruption is index of the native moral grandeur. It is important that men should be saved, because there is so much for them to be saved to as well as from.

3. There is in man, also, a certain power to transcend limitations that gives him just a flavour of infinitude. The spirit chafes under restraints; has a sense continually of something outside that it has not yet gotten to; makes for itself a larger and larger world; stretches itself back in memory, and forward in surmise.

4. It is rather in the line of this to say that we are persuaded how great a thing it is to be a man, by observing the ease with which man can receive a Divine revelation. Man and God will have to be understood as standing to one another within intelligent reach. It is not the fact that there can be a Divine revelation so much as what it contains that convinces us of the dignity inherent in our nature. The cross proves God's esteem for the sinner. Man's worth explains redemption; not redemption man's worth.

(C. H. Parkhurst.)

The two take cognizance of different matters. My conceit occupies itself with what I have that is different from others; my sense of worth occupies itself with what I am in common with others. Conceit therefore separates men, while just sense of worth only draws them more closely together. Hence where there is the largest self-respect there will be always the largest and gentlest respect for other people. Once in a while we are a surprise to ourselves; are stirred at times by what we seem to get upon the track of when we take deep, quiet counsel with our own hearts. We appear to be upon the edge of something. Every soul has what it calls its grand moments. A sort of refraction appears for an instant to throw above our horizon lights that are not yet risen.

(C. H. Parkhurst.)

Men's estimate of God will maintain a certain proportion with their estimate of themselves. Even shadows keep a certain ratio with the objects that cast them. Christianity gives us a deepening sense of human worth, and through that deepened sense of human worth we reach a higher sense of God's worth, and theology is bound to expand along the brightening lines of the human self-consciousness; and the gospel and humanity play backward and forward upon one another, like the sun which brightens the eye so that it can see the sun; like the stars which wake up the eye so that it can find more of the stars.

(C. H. Parkhurst.)

A man's moral corruption is index of the native moral grandeur of the man; just as the wealth of weeds in a field, equally with the wealth of wheat in the same field, measures the potency and richness of the soil. The strength of the spring can be calculated as well by the distance which the pendulum swings to the left of the perpendicular, as by the distance of its swing to the right. There is the same degree of sinfulness in a sin as there is of personal worth in the man that commits it. Here, too, the shadow keeps a ratio with the object that casts it; and the blackness of the shadow will vary with the brightness of the sunshine that gets excluded.

(C. H. Parkhurst.)

We are like the bird in the cage that is kept inside the bars, but lives in continuous communication with the air and light without, as though animated still with a sense of freedom that has been forgotten. The Shinarites built into the air. The giants piled Ossa on Pelion. Everything is to us small because there is a larger; everything partial because there is a whole. Assurance continually runs ahead of verification. Everything that gets in our way is felt by us almost as an impropriety and an indignity. In one way the earth is larger than we, in others it is a great deal smaller. It is compelled to loan itself to our service. Mind masters matter. We tame and harness the forces of nature and put them to our work. The sea that separates the continents is made over into a highway to connect them. 'We play off the energies of nature upon each other, and set the mountain torrent to boring a roadway through the very mountain it flows off from. "We rub out distance and talk through the air to Chicago, and tie our letters to the lightning and post them under the sea to London, Constantinople, and Calcutta. Pent in the body we are, and yet domiciled in all the earth; a sort of adumbration of omnipresence. In the same way thought gets into the sky, slips around upon the ocean of space from star to star as easily as a birch canoe among the islands of any mundane archipelago; finds out what has been transpiring in the heavens for a million years; fixes latitudes and longitudes of suns a thousand years away as the light flies; learns their secrets, weighs them, measures them, exacts from them their biography and their kinships; reads in the star-beams the story of stellar composition; finds the unity that pervades the whole; translates the phenomena of the heavens into terms of terrestrial event; gets at the language in which all the worlds unconsciously think, the lines along which they instinctively act. It is grander to think a world than to be a world. To be able to conceive of a universe is fraught with richer sublimity than to be a universe. We rejoice in the great created world. It pleased God when He had made it, and it pleases us because our tastes are like His. We can discover the laws which work in it. A natural law is a Divine thought. In detecting and threading those laws then we are following where God's mind has gone on before. Mind can construe only what mind constructs, and only when the mind that construes matches the mind that constructs. In this way nature is a mirror that shows both God's face and our own; and scientific truth is only religious truth secularly conceived.

(C. H. Parkhurst.)

American Homiletic Review.

1. In origin.

2. In endowments.

3. In destiny.


1. He ought to live better than an animal.

2. He is better worth saving.

(American Homiletic Review.)



1. YOU can use God's Word. Every child can read the Bible.

2. You are better than a sheep, because you are to be praised or blamed for what you do.

3. Because you can grow better than you are now.



(W. Harris.)

Beelzebub, David, Isaiah, Jesus, Jonah, Jonas, Ninevites, Solomon
Galilee, Nineveh
Arm, Completely, Forth, Normal, Quite, Restored, Says, State, Stretch, Stretched
1. Jesus reproves the blindness of the Pharisees concerning the Sabbath,
3. by scripture,
9. by reason,
13. and by a miracle.
22. He heals a man possessed that was blind and mute;
24. and confronting the absurd charge of casting out demons by Beelzebub,
32. he shows that blasphemy against the Holy Spirit shall never be forgiven.
36. Account shall be made of idle words.
38. He rebukes the unfaithful, who seek after a sign,
46. and shows who is his brother, sister, and mother.

Dictionary of Bible Themes
Matthew 12:13

     2351   Christ, miracles

Matthew 12:1-14

     5381   law, letter and spirit

Matthew 12:9-14

     7430   Sabbath, in NT

An Attempt to Account for Jesus
'But when the Pharisees heard it, they said, This man doth not cast out demons, but by Beelzebub, the prince of the demons.'--MATT. xii. 24. Mark's Gospel tells us that this astonishing explanation of Christ and His work was due to the ingenious malice of an ecclesiastical deputation, sent down from Jerusalem to prevent the simple folk in Galilee from being led away by this new Teacher. They must have been very hard put to it to explain undeniable but unwelcome facts, when they hazarded such a preposterous
Alexander Maclaren—Expositions of Holy Scripture

'Make the Tree Good'
'... Make the tree good, and his fruit good....' --MATT. xii. 33. In this Gospel we find that our Lord twice uses this image of a tree and its fruit. In the Sermon on the Mount He applies it as a test to false teachers, who hide, beneath the wool of the sheep's clothing, the fangs and paws of ravening wolves. He says, 'By their deeds ye shall know them; for as is the tree so is its fruit.' That is a rough and ready test, which applies rather to the teacher than to his doctrine, but it applies, to
Alexander Maclaren—Expositions of Holy Scripture

'A Greater than Jonas'
'A greater than Jonas is here.'--MATT. xii. 41. There never was any man in his right mind, still more of influence on his fellows, who made such claims as to himself in such unmistakable language as Jesus Christ does. To say such things of oneself as come from His lips is a sign of a weak, foolish nature. It is fatal to all influence, to all beauty of character. It is not only that He claims official attributes as a fanatical or dishonest pretender to inspiration may do. He does that, but He does
Alexander Maclaren—Expositions of Holy Scripture

'A Greater than Solomon'
'A greater than Solomon is here.'--MATT. xii. 42. It is condescension in Him to compare Himself with any; yet if any might have been selected, it is that great name. To the Jews Solomon is an ideal figure, who appealed so strongly to popular imagination as to become the centre of endless legends; whose dominion was the very apex of national glory, in recounting whose splendours the historical books seem to be scarce able to restrain their triumph and pride. I. The Man. The story gives us a richly
Alexander Maclaren—Expositions of Holy Scripture

The Pharisees' Sabbath and Christ's
'At that time Jesus went on the Sabbath day through the corn; and His disciples were an hungred, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it they said unto Him, Behold, Thy disciples do that which is not lawful to do upon the Sabbath day. 3. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xii. 32, "Whosoever Shall Speak a Word against the Holy Spirit, it Shall not be Forgiven Him, Neither In
1. There has been a great question raised touching the late lesson of the Gospel, to the solution of which I am unequal by any power of mine own; but "our sufficiency is of God," [2335] to whatever degree we are capable of receiving His aid. First then consider the magnitude of the question; that when ye see the weight of it laid upon my shoulders, ye may pray in aid of my labours, and in the assistance which is vouchsafed to me, may find edification for your own souls. When "one possessed with a
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xii. 33, "Either Make the Tree Good, and Its Fruit Good," Etc.
1. The Lord Jesus hath admonished us, that we be good trees, and that so we may be able to bear good fruits. For He saith, "Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt, for the tree is known by his fruit." [2484] When He says, "Make the tree good, and his fruit good;" this of course is not an admonition, but a wholesome precept, to which obedience is necessary. But when He saith, "Make the tree corrupt, and his fruit corrupt;" this is not a
Saint Augustine—sermons on selected lessons of the new testament

Sweet Comfort for Feeble Saints
I. First, we have before us a view of MORTAL FRAILTY And first, the encouragement offered in our text applies to weak ones. What in the world is weaker than the bruised reed, or the smoking flax? A reed that groweth in the fen or marsh, let but the wild duck light upon it, and it snaps; let but the foot of man brush against it and it is bruised and broken; every wind that comes howling across the river makes it shake to and fro, and well nigh tears it up by the roots. You can conceive of nothing
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

How to Read the Bible
I. That is the subject of our present discourse, or, at least the first point of it, that IN ORDER TO THE TRUE READING OF THE SCRIPTURES THERE MUST BE AN UNDERSTANDING OF THEM. I scarcely need to preface these remarks by saying that we must read the Scriptures. You know how necessary it is that we should be fed upon the truth of Holy Scripture. Need I suggest the question as to whether you do read your Bibles or not? I am afraid that this is a magazine reading age a newspaper reading age a periodical
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 25: 1879

Strength in the Weak.
"He is Faithful that Promised." "A bruised reed shall He not break, and smoking flax shall He not quench."--MATT. xii. 20. Strength in the Weak. Will Jesus accept such a heart as mine?--this erring, treacherous, traitor heart? The past! how many forgotten vows--broken covenants--prayerless days! How often have I made new resolutions, and as often has the reed succumbed to the first blast of temptation, and the burning flax been well-nigh quenched by guilty omissions and guiltier commissions! Oh!
John Ross Macduff—The Faithful Promiser

Identity of Christ's Character.
THE argument expressed by this title I apply principally to the comparison of the first three Gospels with that of Saint John. It is known to every reader of Scripture that the passages of Christ's history preserved by Saint John are, except his passion and resurrection, for the most part different from those which are delivered by the other evangelists. And I think the ancient account of this difference to be the true one, viz., that Saint John wrote after the rest, and to supply what he thought
William Paley—Evidences of Christianity

What are Evidences of Backsliding in Heart.
1. Manifest formality in religious exercises. A stereotyped, formal way of saying and doing things, that is clearly the result of habit, rather than the outgushing of the religious life. This formality will be emotionless and cold as an iceberg, and will evince a total want of earnestness in the performance of religious duty. In prayer and in religious exercises the backslider in heart will pray or praise, or confess, or give thanks with his lips, so that all can hear him, perhaps, but in such a
Charles G. Finney—The Backslider in Heart

Lesser and Fuller Forms.
Moreover, we have endeavoured to use the fullest form, including the words of those Gospels which have the lesser forms of sentences, except where the sentence ends in a period, in which case have given the least form, so that the larger form of the other Gospels might be made apparent; as, for instance, this sentence, taken from Matt. xii. 47; Mark iii. 32; Luke viii. 20: ^c 20 And it was told him, ^a Behold, thy mother and thy brethren bseek for thee. ^c stand without desiring to see thee. ^a seeking
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went
J. W. McGarvey—The Four-Fold Gospel

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought
J. W. McGarvey—The Four-Fold Gospel

Christ's Teaching as to his Mother and Brethren.
(Galilee, Same Day as the Last Lesson.) ^A Matt. XII. 46-50; ^B Mark III. 31-35; ^C Luke VIII. 19-21. ^a 46 While he yet speaking to the multitudes, behold, his mother and his brethren stood without seeking to speak to him. [Jesus was in a house, probably at Capernaum--Mark iii. 19; Matt. xiii. 1.] ^c 19 and there came { ^b come} ^c to him his mother and ^b his brethren; ^c and they could not come at him for the crowd. ^a and, standing without, they sent unto him, calling him. 32 And the multitude
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Healing a Withered Hand on the Sabbath.
(Probably Galilee.) ^A Matt. XII. 9-14; ^B Mark III. 1-6; ^C Luke VI. 6-11. ^a 9 And he departed thence. [The word here points to a journey as in Matt. xi. 1 and xv. 29, which are the only places where Matthew uses this expression. Greswell may be right in thinking that it indicates the return back to Galilee from the Passover, since a cognate expression used by John expresses such a journey from Galilee to Judæa. See John vii. 3 ], ^c 6 And it came to pass on another sabbath [another sabbath
J. W. McGarvey—The Four-Fold Gospel

The Acceptance of the Christian Conception of Life Will Emancipate Men from the Miseries of Our Pagan Life.
The External Life of Christian Peoples Remains Pagan Though they are Penetrated by Christian Consciousness--The Way Out of this Contradiction is by the Acceptance of the Christian Theory of Life--Only Through Christianity is Every Man Free, and Emancipated of All Human Authority--This Emancipation can be Effected by no Change in External Conditions of Life, but Only by a Change in the Conception of Life--The Christian Ideal of Life Requires Renunciation of all Violence, and in Emancipating the Man
Leo Tolstoy—The Kingdom of God is within you

The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular
Alfred Edersheim—The Life and Times of Jesus the Messiah

The First Peræan Discourses - to the Pharisees Concerning the Two Kingdoms - their Contest - what Qualifies a Disciple for the Kingdom of God, And
It was well that Jesus should, for the present, have parted from Jerusalem with words like these. They would cling about His hearers like the odour of incense that had ascended. Even the schism' that had come among them [4194] concerning His Person made it possible not only to continue His Teaching, but to return to the City once more ere His final entrance. For, His Peræan Ministry, which extended from after the Feast of Tabernacles to the week preceding the last Passover, was, so to speak,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Opposition to Jesus.
During the first period of his career, it does not appear that Jesus met with any serious opposition. His preaching, thanks to the extreme liberty which was enjoyed in Galilee, and to the number of teachers who arose on all hands, made no noise beyond a restricted circle. But when Jesus entered upon a path brilliant with wonders and public successes, the storm began to gather. More than once he was obliged to conceal himself and fly.[1] Antipas, however, did not interfere with him, although Jesus
Ernest Renan—The Life of Jesus

The Cardinal was Seated, -- He Rose as Moretti Appeared. ...
The Cardinal was seated,--he rose as Moretti appeared. "I beg your Eminence to spare yourself!" said Moretti suavely, with a deep salutation, "And to pardon me for thus coming unannounced into the presence of one so highly esteemed by the Holy Father as Cardinal Bonpre!" The Cardinal gave a gesture of courteous deprecation; and Monsignor Moretti, lifting his, till then, partially lowered eyelids, flashed an angry regard upon the Abbe Vergniaud, who resting his back against the book-case behind him,
Marie Corelli—The Master-Christian

Matthew 12:13 NIV
Matthew 12:13 NLT
Matthew 12:13 ESV
Matthew 12:13 NASB
Matthew 12:13 KJV

Matthew 12:13 Bible Apps
Matthew 12:13 Parallel
Matthew 12:13 Biblia Paralela
Matthew 12:13 Chinese Bible
Matthew 12:13 French Bible
Matthew 12:13 German Bible

Matthew 12:13 Commentaries

Bible Hub
Matthew 12:12
Top of Page
Top of Page