The 'for' at the beginning of verse 8 seems to connect with the last words of the preceding verse, 'I call them guiltless, for,' etc. It states more plainly still the claim already put forward in verse 6. 'The Son of Man,' no doubt, is equivalent to 'Messiah'; but it is more, as revealing at once Christ's true manhood and His unique and complete manhood, in which the very ideal of man is personally realised. It can never be detached from His other name, the 'Son of God.' They are the obverse and reverse of the same golden coin. He asserts His power over the Sabbath, as enjoined upon Israel. His is the authority which imposed it. It is plastic in His hands. The whole order of which it is part has its highest purpose in witnessing of Him. He brings the true 'rest.'
II. The Sabbath, and works of beneficence. Matthew appears to have brought together here two incidents which, according to Luke, were separated in time. The scene changes to a synagogue, perhaps that of Capernaum. Among the worshippers is a man with 'a withered hand,' who seems to have been brought there by the Pharisees as a bait to try to draw out Christ's compassion. What a curious state of mind that was,--to believe that Christ could work miracles, and to want Him to do one, not for pity's sake, nor for confirmation of faith, but to have material for accusing Him! And how heartlessly careless of the poor sufferer they are, when they use him thus! He for his part stands silent. Desire and faith have no part in evoking this miracle. Deadly hatred and calculating malignity ask for it, and for once they get their wish. Having baited their hook, and set the man with his shrunken hand full in view, they get into their corners and wait the event. Matthew tells us that they ask our Lord the question which Luke represents Him as asking them. Perhaps we may say that He gave voice to the question which they were asking in their hearts. Their motive is distinctly given here. They wanted material for a legal process before a local tribunal. The whole thing was an attempt to get Jesus within the meshes of the law. Again, as in the former case, it is the traditional, not the written, law, which healing would have broken. The question evidently implies that, in the judgment of the askers, healing was unlawful. Talmudical scholars tell us that in later days the rabbis differed on the point, but that the prevalent opinion was, that only sicknesses threatening immediate danger to life could lawfully be treated on the Sabbath. The more rigid doctrine was obviously held by Christ's questioners. It is a significant instance of the absurdity and cruelty which are possible when once religion has been made a matter of outward observance. Nothing more surely and completely ossifies the heart and blinds common sense.
In His former answer Jesus had appealed to Scripture to bear out His teaching that Sabbath observance must bend to personal necessities. Here He appeals to the natural sense of compassion to confirm the principle that it must give way to the duty of relieving others. His question is as confident of an answer as the Pharisees' had been. But though He takes it for granted that His hearers could only answer it in one way, the microscopic and cold-blooded ingenuity of the rabbis, since His day, answers it in another. They say, 'Don't lift the poor brute out, but throw in a handful of fodder, and something for him to lie upon, and let him be till next day.' A remarkable way of making 'thine ox and thine ass' keep the Sabbath! There is a delicacy of expression in the question; the owner of 'one sheep' would be more solicitous about it than if he had a hundred; and our Shepherd looks on all the millions of His flock with a heart as much touched by their sorrow and needs as if each were His only possession. The question waits for no answer; but Christ goes on (as if there could be but one reply) to His conclusion, which He binds to His first question by another, equally easy to answer. Man's superiority to animals makes his claim for help more imperative. 'You would not do less for one another than for a sheep in a hole, surely.' But the form in which our Lord put His conclusive answer to the Pharisees gives an unexpected turn to the reply. He does not say, 'It is lawful to heal,' but, 'It is lawful to do well,' thus at once showing the true justification of healing, namely, that it was a beneficent act, and widening the scope of His answer to cover a whole class of cases. 'To do well' here means, not to do right, but to do good, to benefit men. The principle is a wide one: the charitable succour of men's needs, of whatever kind, is congruous with the true design of that day of rest. Have the churches laid that lesson to heart? On the whole, it is to be observed that our Lord here distinctly recognises the obligation of the Sabbath, that He claims power over it, that He permits the pressure of one's own necessities and of others' need of help, to modify the manner of its observance, and that He leaves the application of these principles to the spiritual insight of His followers.