NOTES for Mar 3:1-12
At times Jesus' behavior looks frankly provocative. Why, one asks, did He need to heal a man with a withered hand specifically on Shabbat and specifically in the synagogue? This was a direct and obvious challenge not only to the Pharisees in particular, but also in general to the ideas already established by that time about the norms and rules of Shabbat, and in particular about the ritual prohibitions connected with it.
The usual rule was this: help to a person on Shabbat, including medical help, was given in the form and to the extent necessary for vital indications. If, for example, the healed man's withered hand had directly threatened his life, no one would have reproached Jesus for the healing.
If, however, there was no direct and immediate threat to life, treatment was not performed on Shabbat and was postponed until it ended. It is worth noting, by the way, that in medical institutions in Israel, for example, these rules are still followed today: on Shabbat only necessary planned medical procedures are carried out, and emergency help necessary for vital indications is provided.
The situation with the man healed by Jesus was clearly different: the presence of a withered hand in no way threatened his life, and the healing therefore could have been postponed until the end of Shabbat. But Jesus, as we see, does not do this and heals the man specifically on Shabbat. At first glance such a healing can look like a demonstrative and therefore provocative violation of Shabbat.
In reality, however, the situation is exactly the opposite. In this case the matter is not medical help, but healing: the manifestation of the Kingdom and its power. That is, the very thing for which Shabbat as such exists. In Gospel times there was much debate about the ritual norms and prescriptions connected with Shabbat, and amid the restrictions people often forgot the main thing: Shabbat is not a day of ritual prohibitions, but a day to be spent in God's presence.
Jesus is precisely striving to return Shabbat to its true meaning. Indeed, where can Shabbat be more itself, not in form but in essence, than in the Kingdom? To enter the Kingdom means to enter the rest of Shabbat, and in a fullness that is unthinkable anywhere else. This is exactly what Jesus offers those who witnessed the healing He performed: in fact, all of them, as many as were there, found themselves on the threshold of the Kingdom. But many of those present did not notice the Kingdom at all; instead, they noticed very clearly a violation of the religious prescriptions connected with Shabbat. This emphasis on the external at the expense of the essential, on religion at the expense of the Kingdom, was the chief obstacle on the way into the Kingdom for religious people. It was an obstacle that had to be overcome, or else one had to abandon the way into the Kingdom altogether. Here each person chooses his own. And bears all the consequences of his choice.