Mark 3:1

KJV

¶ And he entered again into the synagogue; and there was a man there which had a withered hand.

KJV (with Strong's)

And {G2532} he entered {G1525} again {G3825} into {G1519} the synagogue {G4864}; and {G2532} there was {G2258} a man {G444} there {G1563} which had {G2192} a withered {G3583} hand {G5495}.

Complete Jewish Bible

Yeshua went again into a synagogue, and a man with a shriveled hand was there.

Berean Standard Bible

Once again Jesus entered the synagogue, and a man with a withered hand was there.

American Standard Version

And he entered again into the synagogue; and there was a man there who had his hand withered.

Commentary

### SUMMARY
Mark 3:1 initiates a critical episode in Jesus' ministry, depicting His re-entry into a synagogue where He encounters a man afflicted with a withered hand. This verse sets the stage for a dramatic confrontation between Jesus and the religious authorities, particularly the Pharisees, over the proper interpretation and application of Sabbath law, highlighting Jesus' compassionate authority and their legalistic rigidity.

### CONTEXT
* **Literary Context:** This verse immediately follows a series of escalating tensions between Jesus and the Jewish religious leaders concerning Sabbath observance. In [Mark 2:23-28](/mark/2-23-28 "Mark 2:23-28 - Jesus and the Sabbath"), Jesus' disciples were criticized for plucking grain on the Sabbath, to which Jesus famously declared, "The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath" ([Mark 2:27-28](/mark/2-27-28 "Mark 2:27-28 - Jesus, Lord of the Sabbath")). Mark 3:1 continues this narrative thread, moving from a discussion about the Sabbath to a direct action on the Sabbath, thereby intensifying the conflict. The phrase "entered again" signals a deliberate return to a place of public teaching and healing, underscoring Jesus' consistent pattern of ministry despite growing opposition.
* **Historical & Cultural Context:** Synagogues served as the central hubs of Jewish community life, functioning as places of worship, teaching, and social gathering. For Jesus to enter "again" into the synagogue indicates His customary practice of engaging with the people in their established religious spaces. The Sabbath, a cornerstone of Jewish law, was meticulously observed, with numerous oral traditions and interpretations (halakha) defining permissible and forbidden activities. Healing, unless life-threatening, was generally considered work and thus prohibited on the Sabbath by the Pharisees. A "withered hand" (likely a form of paralysis or atrophy) would have rendered the man unable to perform manual labor, making him economically disadvantaged and potentially socially marginalized in a society where physical wholeness was often associated with divine favor.
* **Key Themes:** The primary theme introduced by this verse is the **Sabbath Authority of Jesus**. The presence of the man with the withered hand immediately poses a challenge to the prevailing legalistic interpretations of the Sabbath, setting up a direct demonstration of Jesus' claim as "Lord of the Sabbath" ([Mark 2:28](/mark/2-28 "Mark 2:28 - Jesus' Authority Over the Sabbath")). This episode also powerfully illustrates the **Conflict between Compassion and Legalism**. Jesus' focus is on human need and divine mercy, contrasting sharply with the Pharisees' rigid adherence to tradition, even at the expense of human suffering. Furthermore, the scene highlights **Divine Power and Purpose**, as Jesus deliberately creates a situation that will showcase His miraculous ability to heal and His divine prerogative to redefine religious practice, fulfilling the prophetic vision of a Messiah who brings healing and restoration, as seen in passages like [Isaiah 35:5-6](/isaiah/35-5-6 "Isaiah 35:5-6 - Healing in the Messianic Age").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **entered (Greek, _eisérchomai'_):** From G1525, meaning "to enter (literally or figuratively)." The use of this word emphasizes Jesus' deliberate action of going into the synagogue. It's not a casual stroll but a purposeful re-engagement with the religious space, signifying His intent to teach and act, even in the face of scrutiny. This entry is a proactive step that precipitates the ensuing conflict.
* **again (Greek, _pálin'_):** From G3825, meaning "anew, i.e. (of place) back, (of time) once more." This adverb highlights Jesus' consistent pattern of ministry. It signifies that this is not an isolated event but part of His ongoing public work, particularly within the synagogues, as previously noted in [Mark 1:21](/mark/1-21 "Mark 1:21 - Jesus Teaching in Capernaum Synagogue") and [Mark 1:39](/mark/1-39 "Mark 1:39 - Jesus Preaching Throughout Galilee"). The repetition underscores His commitment to reaching people where they gather, regardless of the opposition.
* **withered (Greek, _xēraínō'_):** From G3583, meaning "to desiccate; by implication, to shrivel, to mature." In this context, it describes a limb that has become shrunken, atrophied, or paralyzed, rendering it useless. The term vividly conveys the severity of the man's physical impairment, emphasizing his profound need for a miraculous intervention. It suggests a progressive deterioration, not a sudden injury, making the healing all the more remarkable.
* **hand (Greek, _cheír'_):** From G5495, meaning "the hand (literally or figuratively (power); especially (by Hebraism) a means or instrument)." The hand is a primary instrument for work, sustenance, and social interaction. A withered hand signifies not just a physical ailment but also a profound limitation on the man's ability to earn a living, care for himself, and participate fully in society. Its restoration would symbolize a complete return to functionality and dignity.

#### Verse Breakdown
* **"¶ And he entered again into the synagogue;":** This clause establishes the setting and Jesus' intentional action. The "again" (G3825, _pálin_) signifies continuity with Jesus' previous ministry, particularly His regular practice of teaching and healing in synagogues. His entry is deliberate, setting the stage for a public display of His authority. The synagogue, a place of worship and legal interpretation, becomes the arena for the impending conflict.
* **"and there was a man there which had a withered hand.":** This clause introduces the catalyst for the ensuing Sabbath confrontation. The presence of the man with the "withered hand" (G3583, _xēraínō_, and G5495, _cheír_) immediately signals a potential for healing, which, if performed on the Sabbath, would directly challenge the Pharisees' legalistic interpretations. The man's condition is not just a physical ailment but a symbol of human suffering and need, setting up a moral dilemma for those observing.

#### Literary Devices
Mark 3:1 employs several significant literary devices. **Foreshadowing** is evident as the mere presence of the man with the withered hand immediately signals the impending conflict over Sabbath healing, building narrative tension. The verse also utilizes **Juxtaposition**, placing Jesus' deliberate entry into the synagogue (a place of law) alongside the man's debilitating condition (a need for grace), setting up the central **Contrast** between legalistic adherence to rules and compassionate action. The "withered hand" itself can be seen as **Symbolism**, representing not only physical brokenness but perhaps also the spiritual paralysis or inability to "do good" that can result from rigid, uncompassionate religious systems.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 3:1 serves as a pivotal moment in the unfolding narrative of Jesus' authority and the escalating conflict with the religious establishment. Theologically, it reinforces Jesus' identity as the Lord of the Sabbath, demonstrating that divine law, rightly understood, prioritizes mercy and human well-being over rigid, burdensome interpretations. This episode underscores that true worship and obedience to God are not found in mere external observance but in acts of love, compassion, and the restoration of human dignity. It highlights Jesus' commitment to healing and wholeness, not just as a display of power, but as an embodiment of God's character.

* [Matthew 12:9-14](/matthew/12-9-14 "Matthew 12:9-14 - Jesus Heals on the Sabbath")
* [Luke 6:6-11](/luke/6-6-11 "Luke 6:6-11 - Jesus Heals the Withered Hand")
* [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - God Desires Mercy, Not Sacrifice")

### REFLECTION AND APPLICATION
Mark 3:1 invites us to deeply examine our own understanding of faith, obedience, and compassion. Jesus' deliberate action in the synagogue, knowing the scrutiny it would invite, reveals a profound commitment to God's heart for humanity over human-made traditions. For believers today, this passage challenges us to consider whether our religious practices and interpretations are truly life-giving, compassionate, and aligned with the spirit of Christ, or if they have become rigid, burdensome, or even obstacles to showing God's love to those in need. It calls us to prioritize mercy and human flourishing, especially for the vulnerable and marginalized, recognizing that genuine faith is active in love and seeks to alleviate suffering. This verse also reminds us of Jesus' ever-present power to heal and restore, not just physically, but also spiritually, bringing wholeness to areas of our lives that may feel "withered" or useless.

#### Questions for Reflection
* **In what ways might our own religious traditions or interpretations inadvertently hinder acts of compassion and mercy?**
* **How can we, like Jesus, prioritize human need and the spirit of God's law over rigid adherence to rules?**
* **What "withered" areas in our lives, or in the lives of those around us, might Jesus be calling us to bring before Him for healing and restoration?**

### FAQ
**Why did Jesus enter the synagogue again, knowing the Pharisees were watching Him?**

Answer: Jesus' repeated entry into the synagogue, as indicated by "again" (G3825, _pálin_), was consistent with His established pattern of ministry, which involved teaching and healing in public spaces where people gathered. He deliberately chose to confront the religious authorities' legalistic interpretations of the Sabbath head-on. By performing a healing miracle in their presence on the Sabbath, Jesus was not only demonstrating His divine authority and compassion but also intentionally exposing the spiritual blindness and misplaced priorities of the Pharisees, who valued their traditions over human well-being. This act forced a direct confrontation, revealing the true nature of God's law as one of love and mercy, as highlighted in [Mark 2:27-28](/mark/2-27-28 "Mark 2:27-28 - Jesus is Lord of the Sabbath").

### CHRIST-CENTERED FULFILLMENT
Mark 3:1, with its depiction of Jesus healing a withered hand on the Sabbath, profoundly points to Christ as the ultimate restorer and the true Lord of the Sabbath. The man's withered hand symbolizes humanity's spiritual brokenness and inability to perform good works apart from divine intervention, a condition that only Christ can remedy. Just as Jesus brought physical wholeness to the man, He offers spiritual restoration and new life to all who are spiritually "withered" by sin, as promised in [Ephesians 2:1-5](/ephesians/2-1-5 "Ephesians 2:1-5 - Made Alive in Christ"). His act of healing on the Sabbath was not a violation of God's law but a perfect fulfillment of its deepest intent: to bring rest, freedom, and flourishing. Jesus, as the Son of Man, is the one who brings true Sabbath rest, not through burdensome regulations, but through His redemptive work on the cross, offering peace and reconciliation with God ([Matthew 11:28-30](/matthew/11-28-30 "Matthew 11:28-30 - Come to Me, All Who Are Weary")). He is the divine physician who heals all infirmities, both physical and spiritual, demonstrating that God's ultimate desire is for humanity's wholeness and restoration, a theme beautifully articulated in [Isaiah 61:1-3](/isaiah/61-1-3 "Isaiah 61:1-3 - The Spirit of the Lord is Upon Me").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 12:9

And when he was departed thence, he went into their synagogue:

Matthew 12:14

¶ Then the Pharisees went out, and held a council against him, how they might destroy him.

Luke 6:6

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.

Luke 6:11

And they were filled with madness; and communed one with another what they might do to Jesus.

Mark 1:21

And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.

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.