And he entered again into the synagogue; and there was a man there which had a withered hand.
he entered.
Mark 1:21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
Matthew 12:9-14 And when he was departed thence, he went into their synagogue: …
Luke 6:6-11 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…
withered.
1 Kings 13:4 And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
John 5:3 In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.
and a man with a withered hand was there
The presence of a man with a withered hand introduces a situation that sets the stage for a miraculous healing, demonstrating Jesus' compassion and divine authority. The term "withered hand" suggests a condition of paralysis or severe atrophy, rendering the hand useless. In the cultural context, physical disabilities often led to social and economic marginalization. This man's presence in the synagogue may indicate his desire for healing or spiritual solace. The healing that follows serves as a testament to Jesus' power over physical ailments and His willingness to restore individuals to wholeness. This act also prefigures the ultimate restoration Jesus offers through His redemptive work.
- The phrase signals a repeated, deliberate pattern in Jesus’ ministry. He did not act sporadically; He consistently engaged with the people in their places of worship (Mark 1:21; Luke 4:16).
- Scripture records Him teaching, healing, and confronting error each time He returned, showing faithfulness to His mission and to the Father’s timing (John 18:20).
- The wording underscores reliability: what follows is not anecdotal but a factual continuation of His public work.
- Synagogues were centers of Scripture reading and community life. By entering, Jesus placed Himself squarely within the everyday religious rhythm of Israel (Matthew 12:9; Luke 6:6).
- His presence fulfilled the Law, never ignored it (Matthew 5:17). He came not to overthrow the gathering of God’s people but to illuminate its true purpose.
- Previous visits (Mark 1:21–28) had already demonstrated His authority over teaching and unclean spirits. This entrance anticipates another revelation of that authority—this time over human infirmity.
- It also set the stage for conflict with religious leaders who valued tradition over mercy (Mark 3:2; Matthew 23:23).
- The description is concise yet poignant: permanent disability, likely muscle atrophy, leaving the man unable to work fully or participate in aspects of worship requiring both hands (cf. Leviticus 21:18 for priestly restrictions).
- His presence was not random; in divine providence he stood where the Healer would be. Similar encounters—such as the blind man in John 9:1 and the bent woman in Luke 13:11—show Jesus seeking out the afflicted to display God’s works.
- The man’s need highlights the tension between compassion and legalism. On the Sabbath, religious leaders would scrutinize any healing (Luke 6:7–11). Jesus was about to demonstrate that mercy fulfills the heart of God’s law (Hosea 6:6; Micah 6:8).
Mark 3:1 sets the scene for a pivotal Sabbath miracle. By repeatedly entering the synagogue, Jesus affirmed corporate worship and the authority of Scripture; by focusing on a man with a withered hand, He exposed the spiritual paralysis of legalism. The verse prepares readers to witness Christ’s power, compassion, and lordship—reminding us that wherever people gather to hear God’s Word, the Savior still comes to restore what is broken.
III.(1-6) A man there which had a withered hand.--See Notes on Matthew 12:9-14. St. Mark omits the reference to the sheep fallen into a pit, and, on the other hand, gives more graphically our Lord's "looking round" with an "anger" which yet had in it a touch as of pitying grief. The form of the Greek participle implies compassion as well as sorrow. St. Mark alone names (Mark 3:6) the Herodians as joining with the Pharisees in their plot for His destruction. On the Herodians, see Notes on Matthew 11:8; Matthew 22:16.
Verse 1. - He entered again into the synagogue. St. Matthew (Matthew 12:9) says, "their synagogue" (εἰς τὴν συναγωγὴν) This would probably be on the next sabbath after that named at the close of the last chapter. And there was a man there which had a withered hand (ἐξηραμμένην ἔχων τὴν χεῖρα); literally, which had his hand withered, or dried up. And they watched him (παρετήρουν αὐτὸν); kept watching him. There were probably scribes sent for this purpose from Jerusalem. St. Jerome informs us that in an apocryphal Gospel in use amongst the Nazarenes and Ebionites, the man whose hand was withered is described as a mason, and is said to have asked for help in the following terms: - "I was a mason, seeking my living by manual labour. I beseech thee, Jesus, to restore me the use of my hand, that I may not be compelled to beg my bread." This is so far consistent with St. Mark's description (ἐξηραμμένην ἔχων τὴν χεῖρα) as to show that the malady was the result of disease or accident, and not congenital. St. Luke (Luke 6:6) informs us that it was the right hand. The disease probably extended through the whole arm according to the wider meaning of the Greek word It seems to have been a kind of atrophy, causing a gradual drying up of the limb; which in such a condition was beyond the reach of any mere human skill.