On another sabbath he went into the synagogue and taught, and there was a man there whose right hand was withered. 7 The scribes and the Pharisees watched him closely to see if he would cure on the sabbath so that they might discover a reason to accuse him. 8 But he realized their intentions and said to the man with the withered hand, “Come up and stand before us.” And he rose and stood there. 9 Then Jesus said to them, “I ask you, is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?” 10 Looking around at them all, he then said to him, “Stretch out your hand.” He did so and his hand was restored. 11 But they became enraged and discussed together what they might do to Jesus
This Gospel passage continues the Sabbath controversy from Luke 6:1-5, where Jesus declared, “The Son of Man is lord of the sabbath” (Luke 6:5). Rather than repeat the background of Sabbath observance, Luke now shows what Jesus’ authority over the Sabbath means in practice. Jesus enters the synagogue to teach, while the scribes and Pharisees watch Him closely, not because they hope to learn from Him, but because they are looking for a reason to accuse Him of violating the Sabbath by healing. The man with the withered right hand becomes the focus of their test.
Jesus knows their intentions and brings the man into full view. He then asks, “Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?” (v. 9). The answer should be obvious. The Sabbath, given by God for His people, cannot properly be used as a reason to withhold good from someone in need. Jesus does not reject the Sabbath; He reveals its proper purpose. A day belonging to God is especially fitting for an act that brings healing, freedom, and restoration.
Jesus’ question also exposes a deeper contrast. He intends to do good and restore the man, while those watching Him intend to find grounds for accusation and are already moving toward harm. They are concerned about whether Jesus will violate the Sabbath, yet their own thoughts are moving toward harm. The issue is therefore greater than a disagreement over what constitutes work. Jesus places before them the choice between good and evil, saving and destroying.
Then Jesus says simply, “Stretch out your hand” (v. 10). The man obeys, and his hand is restored. Jesus performs no ordinary physical labor; His word is sufficient. The healing again reveals the authority already displayed throughout Luke’s Gospel. The One who teaches with authority, commands unclean spirits, heals the sick, and forgives sins now restores this man on the Sabbath. The restoration of the man’s hand is therefore both an act of compassion He intends to do good and restore the man, while those watching Him intend to find grounds for accusation and are already moving toward harm.
The final verse presents a striking contrast. The man’s withered hand has been restored, but the hearts of Jesus’ opponents remain hardened. Rather than rejoice that a suffering man has been made whole, “they became enraged” and began discussing what they might do to Jesus (v. 11). Their response exposes not merely a failure to recognize the good before them, but a tragic refusal to acknowledge the good they have plainly witnessed. Their growing hostility also begins to point forward toward the opposition that will eventually lead to Jesus’ Passion.
The Gospel therefore asks more than whether doing good is permitted on the Sabbath. It reveals Jesus as the One who uses His divine authority to heal and restore, and it asks how we respond when God’s goodness confronts our own settled judgments. The proper response to God’s work is not resentment or resistance, but faith, gratitude, and a willingness to rejoice when another person is restored.
Lord Jesus, teach us to recognize Your goodness and to rejoice when You bring healing and restoration to others. Free us from hardness of heart and help us always to choose what is good and pleasing to You. Amen.
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Sources and References
- The New American Bible, Revised Edition. Washington, DC: Confraternity of Christian Doctrine, 2011. Luke 6:6–11.
- Hahn, Scott, and Curtis Mitch. The Ignatius Catholic Study Bible: New Testament. San Francisco: Ignatius Press, 2010. 117.
- Casciaro, Jose Maria, gen. ed. The Navarre Bible: New Testament, Expanded Edition. Dublin: Four Courts Press; New York: Scepter Publishers, 2008. 269.
- Brown, Raymond E., Joseph A. Fitzmyer, and Roland E. Murphy, eds. The New Jerome Biblical Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990. 694, para. 82.
- Gadenz, Pablo T. The Gospel of Luke. Catholic Commentary on Sacred Scripture. Grand Rapids, MI: Baker Academic, 2018. 123–124.
- Aguilar Chiu, Jose Enrique, et al., eds. The Paulist Biblical Commentary. New York: Paulist Press, 2018. 1052–1053.
- Collins, John J., Gina Hens-Piazza, Barbara Reid, OP, and Donald Senior, CP, eds. The Jerome Biblical Commentary for the Twenty-First Century. 3rd fully rev. ed. London: T&T Clark, 2022. 1313.
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