The Gospel of Matthew is 12.9 to 21 clearly divided into two parts: vv. 9-14 and vv. 15-21. The first part contains substantially the healing of a man with a "withered hand" made by Jesus in a synagogue on the Sabbath. The story, therefore, on closer inspection, is developed around the question posed to Jesus by the Pharisees: "Is it lawful to heal on the Sabbath?" (V. 10).
On Saturday, as everyone knows, is one of the pillars of the whole religious concept in Israel. It is part of the law given by God to Moses and consists of a day of rest in imitation of what God himself made within six days of creation. On Saturday, moreover, is intended cult to render to God and, therefore, is a holy day.
In its response (vv. 11-12) Jesus, while emphasizing the primacy of man over all other creatures, says it wants to always place the "do good" on any provision in which sacred is precisely the observance of the Sabbath.
Scripture, moreover, knows and affirms the primacy of "doing good" compliance standards for religious worship. And the case narrated in Reading: Achimelech the priest does not hesitate to give David and his hungry companions, the "holy bread" that was not permissible for anyone to eat if not only for the priests (1 Samuel 21:7). Clearly it is this line of the Pharisees who, in fact, in the conduct of Jesus considered sacrilegious, "held a council against him to destroy him" (v. 14).
The second part of our story, after telling how Jesus escapes the continuing controversy, however, in its efforts to "cure", and how to deal with a long quotation from Isaiah 42.1-4, which is here transcribed in vv. 18-21 and on the peculiar ways in which Jesus lives of his messianic mission: he is in the world to bring the "trial" to all nations, but its not a trial condemnation but to salvation! The sentencing trial will take it upon himself at the hour of the cross so that the proceedings will be for men to salvation.
why he presents himself as the Messiah "mild", who "does not contest either cry or you will hear his voice in the squares. Do not break a bruised reed, nor quench a flame pale. " Indeed, precisely because it does away with the condemnation, because it shows he knows "to take part in our weakness" (Epistle: Hebrews 5:15) in him will really "hope of all nations" (v. 21).
Proclaimed in these days of the liturgical season that aims to bring out different aspects of the Epiphany, the song highlights the miraculous activities in which the Lord reveals His goodness and love toward all men and shows the specific way in which it accomplishes the mission received from the Father by his coming into this world to take part in the man's weaknesses, rather, assumes in his person, to heal and raise every man from the oppression of evil and save the "Feedback" .
good reason, therefore, we can all hope in him, making our own the words of the chants at the entrance: "From my distress I called upon the Lord and he listened to me. I screamed from the bottom of the abyss and you, O God, hast heard my voice. I know that thou art a merciful God, patient and merciful and forgive us our sins. "
All this leads the church, every community and every believer to think carefully about their way of facing the man who now appears as "paralyzed" and "weakened" the extreme disbelief, indifference and sin. In imitation of Christ the Lord surely must face the evil that afflicts man with an attitude, however, continues to patient and considerate reception which alone is able to extend the work of salvation accomplished by the Lord when, on the cross, is charged with all the "weaknesses" of man to bring it into the "rest" that lasts the space of a day, but that is their eternal happiness.
(A. Wayne)
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