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Commentary on Luke 13 verses 10–17
Here is, I. The miraculous cure of a woman that had been long under a spirit of infirmity. Our Lord Jesus spent his Sabbaths in the synagogues, Luk 13:10. We should make conscience of doing so, as we have opportunity, and not think we can spend the sabbath as well at home reading a good book; for religious assemblies are a divine institution, which we must bear our testimony to, though but of two or three. And, when he was in the synagogues on the sabbath day, he was teaching there - ēn didaskōn. It denotes a continued act; he still taught the people knowledge. He was in his element when he was teaching. Now to confirm the doctrine he preached, and recommend it as faithful, and well worthy of all acceptation, he wrought a miracle, a miracle of mercy.
1.The object of charity that presented itself was a woman in the synagogue that had a spirit of infirmity eighteen years, Luk 13:11. She had an infirmity, which an evil spirit, by divine permission, had brought upon her, which was such that she was bowed together by strong convulsions, and could in no wise lift up herself; and, having been so long thus, the disease was incurable; she could not stand erect, which is reckoned man's honour above the beasts. Observe, Though she was under this infirmity, by which she was much deformed, and made to look mean, and not only so, but, as is supposed, motion was very painful to her, yet she went to the synagogue on the sabbath day. Note, Even bodily infirmities, unless they be very grievous indeed, should not keep us from public worship on the sabbath days; for God can help us, beyond our expectation.
2.The offer of this cure to one that sought it not bespeaks the preventing mercy and grace of Christ: When Jesus saw her, he called her to him, Luk 13:12. It does not appear that she made any application to him, or had any expectation from him; but before she called he answered. She came to him to be taught, and to get good to her soul, and then Christ gave this relief to her bodily infirmity. Note, Those whose first and chief care is for their souls do best befriend the true interests of their bodies likewise, for other things shall be added to them. Christ in his gospel calls and invites those to come to him for healing that labour under spiritual infirmities, and, if he calls us, he will undoubtedly help us when we come to him.
3.The cure effectually and immediately wrought bespeaks his almighty power. He laid his hands on her, and said, "Woman, thou art loosed from thine infirmity; though thou hast been long labouring under it, thou art at length released from it." Let not those despair whose disease is inveterate, who have been long in affliction. God can at length relieve them, therefore though he tarry wait for him. Though it was a spirit of infirmity, an evil spirit, that she was under the power of, Christ has a power superior to that of Satan, is stronger than he. Though she could in no wise lift up herself, Christ could lift her up, and enable her to lift up herself. She that had been crooked was immediately made straight, and the scripture was fulfilled (Psa 146:8): The Lord raiseth them that are bowed down. This cure represents the work of Christ's grace upon the souls of the people. (1.) In the conversion of sinners. Unsanctified hearts are under this spirit of infirmity; they are distorted, the faculties of the soul are quite out of place and order; they are bowed down towards things below. O curvae in terram animae! They can in no wise lift up themselves to God and heaven; the bent of the soul, in its natural state, is the quite contrary way. Such crooked souls seek not to Christ; but he calls them to him, lays the hand of his power and grace upon them, speaks a healing word to them, by which he looses them from their infirmity, makes the soul straight, reduces it to order, raises it above worldly regards, and directs its affections and aims heavenward. Though man cannot make that straight which God has made crooked (Ecc 7:13), yet the grace of God can make that straight which the sin of man has made crooked. (2.) In the consolation of good people. Many of the children of God are long under a spirit of infirmity, a spirit of bondage; through prevailing grief and fear, their souls are cast down and disquieted within them, they are troubled, they are bowed down greatly, they go mourning all the day long, Psa 38:6. But Christ, by his Spirit of adoption, looses them from this infirmity in due time, and raises them up.
4.The present effect of this cure upon the soul of the patient as well as upon her body. She glorified God, gave him the praise of her cure to whom all praise is due. When crooked souls are made straight, they will show it by their glorifying God.
II. The offence that was taken at this by the ruler of the synagogue, as if our Lord Jesus had committed some heinous crime, in healing this poor woman. He had indignation at it, because it was on the sabbath day, Luk 13:14. One would think that the miracle should have convinced him, and that the circumstance of its being done on the sabbath day could not have served to counteract the conviction; but what light can shine so clear, so strong, that a spirit of bigotry and enmity to Christ and his gospel will not serve to shut men's eyes against it? Never was such honour done to the synagogue he was ruler of as Christ had now done it, and yet he had indignation at it. He had not indeed the impudence to quarrel with Christ; but he said to the people, reflecting upon Christ in what he said, There are six days in which men ought to work, in them therefore come and be healed, and not on the sabbath day. See here how light he made of the miracles Christ wrought, as if they were things of course, and no more than what quacks and mountebanks did every day: "You may come and be healed any day of the week." Christ's cures were become, in his eyes, cheap and common things. See also how he stretches the law beyond its intention, or any just construction that could be put upon it, in making either healing or being healed with a touch of the hand, or a word's speaking, to be that work which is forbidden on the sabbath day. This was evidently the work of God; and, when God tied us out from working that day, did he tie himself out? The same word in Hebrew signifies both godly and merciful (chesed), to intimate that works of mercy and charity are in a manner works of piety (Ti1 5:4) and therefore very proper on sabbath days.
III. Christ's justification of himself in what he had done (Luk 13:15): The Lord then answered him, as he had answered others who in like manner cavilled at him, Thou hypocrite. Christ, who knows men's hearts, may call those hypocrites whom it would be presumption for us to call so. We must judge charitably, and can judge only according to the outward appearance. Christ knew that he had a real enmity to him and to his gospel, that he did but cloak this with a pretended zeal for the sabbath day, and that when he bade the people come on the six days, and be healed, he really would not have them be healed any day. Christ could have told him this, but he vouchsafes to reason the case with him; and,
1.He appeals to the common practice among the Jews, which was never disallowed, that of watering their cattle on the sabbath day. Those cattle that are kept up in the stable are constantly loosed from the stall on the sabbath day, and led away to watering. It would be a barbarous thing not to do it; for a merciful man regards the life of his beast, his own beast that serves him. Letting the cattle rest on the sabbath day, as the law directed, would be worse than working them, if they must be made to fast on that day, as the Ninevites' cattle on their fast-day, that were not permitted to feed nor drink water, Jon 3:7.
2.He applies this to the present case (Luk 13:16): "Must the ox and the ass have compassion shown them on the sabbath day, and have so much time and pains bestowed upon them every sabbath, to be loosed from the stall, led away perhaps a great way to the water, and then back again, and shall not this woman, only with a touch of the hand and a word's speaking, be loosed from a much greater grievance than that which the cattle undergo when they are kept a day without water? For consider," (1.) "She is a daughter of Abraham, in a relation to whom you all pride yourselves; she is your sister, and shall she be denied a favour that you grant to an ox or an ass, dispensing a little with the supposed strictness of the sabbath day? She is a daughter of Abraham, and therefore is entitled to the Messiah's blessings, to the bread which belongs to the children." (2.) "She is one whom Satan has bound. He had a hand in the affliction, and therefore it was not only an act of charity to the poor woman, but of piety to God, to break the power of the devil, and baffle him." (3.) "She has been in this deplorable condition, lo, these eighteen years, and therefore, now that there is an opportunity of delivering her, it ought not to be deferred a day longer, as you would have it, for any of you would have thought eighteen years' affliction full long enough."
IV. The different effect that this had upon those that heard him. He had sufficiently made it out, not only that it was lawful, but that it was highly fit and proper, to heal this poor woman on the sabbath day, and thus publicly in the synagogue, that they might all be witnesses of the miracle. And now observe,
1.What a confusion this was to the malice of his persecutors: When he had said these things, all his adversaries were ashamed (Luk 13:17); they were put to silence, and were vexed that they were so, that they had not a word to say for themselves. It was not a shame that worked repentance, but rather indignation. Note, Sooner or later, all the adversaries of Christ, and his doctrine and miracles, will be made ashamed.
2.What a confirmation this was to the faith of his friends: All the people, who had a better sense of things, and judged more impartially than their rulers, rejoiced for all the glorious things that were done by him. The shame of his foes was the joy of his followers; the increase of his interest was what the one fretted at, and the other triumphed in. The things Christ did were glorious things; they were all so, and, though now clouded, perhaps will appear to, and we ought to rejoice in them. Every thing that is the honour of Christ is the comfort of Christians.
(Hom. 9. in Hex.) Because the head of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and with our sight to pierce beyond earthly things.
(Basil. Hom. 1. de Jej.) The hypocrite is one who on the stage assumes a different character from his own. So also in this life some men carry one thing in their heart, and show another on the surface to the world.
Not understanding this, the ruler of the synagogue commanded that no one should be healed on the sabbath since the sabbath is an image of a future day of rest, days of rest from evil deeds, not from good works. It is commanded that, neither bearing the burden of offenses nor being devoid of good works, we shall celebrate future sabbaths after death. The Lord then is seen to reply spiritually when he says, “You hypocrites, does not every one of you on the sabbath day untie his ox or his donkey and lead them to water?” Why did Jesus mention another creature? He showed the future to his opponents, the rulers of the synagogue. The Jewish and the Gentile peoples would lay aside the thirst of the body and the world’s heat through the abundance of the Lord’s fountain. “The ox knows his owner, and the ass his master’s feeding trough.” The people who were fed on the food of common hay, which before it is plucked up is withered away, received the Bread that came down from heaven.
He teaches indeed not separately, but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the Sabbath also, because the Jews were then engaged in the hearing of the law.
Well then does he call the ruler of the synagogue a hypocrite, for he had the appearance of an observer of the law, but in his heart was a crafty and envious man. For it troubles him not that the Sabbath is broken, but that Christ is glorified. Now observe, that whenever Christ orders a work to be done, (as when He ordered the man sick of the palsy to take up his bed,) He raises His words to something higher, convincing men by the majesty of the Father, as He says, My Father worketh until now, and I work. (John 5:17.) But in this place, as doing every thing by word, He adds nothing further, refuting their calumny by the very things which they themselves did.
Now that the Incarnation of the Word was manifested to destroy corruption and death, and the hatred of the devil against us, is plain from the actual events; for it follows, And behold there was a woman which had a spirit of infirmity, &c. He says spirit of infirmity, because the woman suffered from the cruelty of the devil, forsaken by God because of her own crimes or for the transgression of Adam, on account of which the bodies of men incur infirmity and death. But God gives this power to the Devil, to the end that men when pressed down by the weight of their adversity might betake them to better things. He points out the nature of her infirmity, saying, And was bowed together, and could in no wise lift up herself.
But our Lord, to show that His coming into this world was to be the loosing of human infirmities, healed this woman. Hence it follows, And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease. He also laid His hands upon her, for it follows, He laid his hands on her, and immediately she was made straight, and glorified God. We should here answer, that the Divine power had put on the sacred flesh. For it was the flesh of God Himself, and of no other, as if the Son of Man existed apart from the Son of God, as some have falsely thought. But the ungrateful ruler of the synagogue, when he saw the woman, who before was creeping on the ground, now by Christ's single touch made upright, and relating the mighty works of God, sullies his zeal for the glory of the Lord with envy, and condemns the miracle, that he might appear to be jealous for the Sabbath. As it follows, And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath-day, and said unto the people, There are six days in which men ought to work, and not on the sabbath-day. He would have those who are dispersed about on the other days, and engaged in their own works, not come on the Sabbath to see and admire our Lord's miracles, lest by chance they should believe. But the law has not forbidden all manual work on the Sabbath-day, and has it forbidden that which is done by a word or the mouth? Cease then both to eat and drink and speak and sing. And if thou readest not the law, how is it a Sabbath to thee? But supposing the law has forbidden manual works, how is it a manual work to raise a woman upright by a word?
Now the ruler of the synagogue is convicted a hypocrite, in that he leads his cattle to watering on the Sabbath-day, but this woman, not more by birth than by faith the daughter of Abraham, he thought unworthy to be loosed from the chain of her infirmity. Therefore He adds, And ought not this woman, being a daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond on the sabbath-day? The ruler preferred that this woman should like the beasts rather look upon the earth than receive her natural stature, provided that Christ was not magnified. But they had nothing to answer; they themselves unanswerably condemned themselves. Hence it follows, And when he had said these things, all his adversaries were ashamed. But the people, reaping great good from His miracles, rejoiced at the signs which they saw, as it follows, And all the people rejoiced. For the glory of His works vanquished every scruple in them who sought Him not with corrupt hearts.
“But he says that you are loosed from your infirmity, and she is loosed.” Well, do you not also unloose your belt on the sabbath?… Did she that very day begin weaving or working at the loom? No, he says that she was made straight. The healing was a labor. No, you are not angry because of the sabbath. Since you see Christ honored and worshiped as God, you are frantic, choked with rage, and waste away with envy. You have one thing concealed in your heart and profess and make pretext of another. For this reason you are most excellently convicted by the Lord, who knows your vain reasoning. You receive the title that fits you, being called hypocrite, pretender, and insincere.
(ubi sup.) But he who will not by correction grow rich unto fruitfulness, falls to that place from whence he is no more able to rise again by repentance.
(Hom. 31. in Evang.) Mystically the unfruitful fig tree signifies the woman that was bowed down. For human nature of its own will rushes into sin, and as it would not bring forth the fruit of obedience, has lost the state of uprightness. The same fig tree preserved signifies the woman made upright.
(ut sup.) Or else; man was made on the sixth day, and on the same sixth day were all the works of the Lord finished, but the number six multiplied three times makes eighteen. Because then man who was made on the sixth day was unwilling to do perfect works, but before the law, under the law, and at the beginning of grace, was weak, the woman was bowed down eighteen years.
(up sup.) For every sinner who thinketh earthly things, not seeking those that are in heaven, is unable to look up. For while pursuing his baser desires, he declines from the uprightness of his state; or his heart is bent crooked, and he ever looks upon that which he unceasingly thinks about. The Lord called her and made her upright, for He enlightened her and succoured her. He sometimes calls but does not make upright, for when we are enlightened by grace, we ofttimes see what should be done, but because of sin do not practise it. For habitual sin binds down the mind, so that it cannot rise to uprightness. It makes attempts and fails, because when it has long stood by its own will, when the will is lacking, it falls.
But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, "There are six days for work. So come and be healed on those days, not on the Sabbath." Jesus healed on the Sabbath, showing that it was now time, according to the prophecy of the Song of Songs, for the day to breathe and the shadows to be removed. But the ruler of the synagogue did not understand this much more excellent sacrament, that by healing on the Sabbath the Lord was intimating, that after the six ages of this world, he would grant the eternal joys of immortal life. In whose figure Moses commanded rest on the Sabbath not from good but from servile, that is harmful, actions, thus prefiguring that time when our secular works would cease, but not the religious works of praising God. Therefore, the ruler of the synagogue is mistaken and misleads, because the law prohibited burdening oneself on the Sabbath, that is being weighed down by sins, not healing a person.
But the daughter of Abraham is every faithful soul, or the Church gathered out of both nations into the unity of the faith. There is the same mystery then in the ox or ass being loosed and led to water, as in the daughter of Abraham being released from the bondage of our affections.
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SUMMARY
Luke 13:14 vividly portrays the escalating tension between Jesus and the religious establishment, specifically the indignant reaction of the synagogue ruler. This verse encapsulates the ruler's public rebuke of the congregation, not Jesus directly, for seeking healing on the Sabbath, asserting that such activities should be reserved for the six working days, thereby revealing a rigid adherence to legalistic interpretations over compassionate acts of divine restoration.
CONTEXT
Literary Context: Luke 13:14 immediately follows Jesus' miraculous healing of a woman who had been crippled by a spirit for eighteen years (Luke 13:10-13). Jesus, teaching in one of the synagogues on the Sabbath, saw the woman, called her forward, and without any request from her, declared her free from her infirmity. He then laid hands on her, and she was immediately made straight and glorified God. This act of compassion and divine power directly provokes the synagogue ruler's "indignation," setting up the direct confrontation over Sabbath observance that follows in this verse and Jesus' subsequent powerful defense in Luke 13:15-16. The broader narrative in Luke frequently highlights Jesus' encounters with religious leaders, often centering on His authority, interpretation of the Law, and radical compassion.
Historical & Cultural Context: The Sabbath, a foundational institution of Judaism, was divinely commanded in the Decalogue (Exodus 20:8-11) as a day of rest and holiness, commemorating God's creation rest and Israel's deliverance from Egyptian bondage. By Jesus' time, however, numerous oral traditions and rabbinic interpretations had developed, elaborating on what constituted "work" (melakha) and thus was forbidden on the Sabbath. Healing, unless life-threatening, was generally considered a form of work. The synagogue ruler, as a leader responsible for upholding these traditions and the sanctity of the Sabbath, viewed Jesus' healing as a direct violation of established norms. His public statement reflects the pervasive legalism among many Jewish authorities who prioritized the strict letter of their interpretations over the spirit of the Law, particularly acts of mercy and human welfare, which Jesus consistently challenged.
Key Themes: This verse is a crucial point in Luke's Gospel for several overarching themes. It powerfully illustrates the clash between legalism and compassion, where the ruler's rigid adherence to man-made rules blinds him to the divine act of healing and the woman's liberation from suffering. It highlights misplaced priorities, as the ruler's concern is not for the woman's restoration but for the perceived violation of a religious custom, suggesting that God's mercy is limited by human schedules. Furthermore, it underscores Jesus' authority over the Sabbath, not to abolish it, but to redefine its true purpose as a day for good, for healing, and for bringing rest, aligning with His declaration that the Sabbath was made for man. The ruler's reaction also subtly foreshadows the growing opposition Jesus faced from religious leaders, who increasingly viewed His actions as a threat to their authority and traditions, leading to the ultimate conflict seen in the Passion narrative.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke employs several literary devices in this verse to heighten the dramatic tension and underscore the theological message. Irony is prominent, as the leader of a place of worship, meant to foster spiritual well-being, is indignant over an act of profound physical and spiritual restoration. His concern for the "rules" of the Sabbath ironically prevents him from rejoicing in God's work. There is a clear contrast established between Jesus' compassionate action and the ruler's rigid, legalistic reaction. This highlights the fundamental difference in their approaches to faith and the Law. The ruler's public address to "the people" rather than Jesus directly also serves as a form of indirect confrontation, a rhetorical strategy to rally public opinion against Jesus without directly engaging Him, demonstrating his caution or perhaps his fear of Jesus' authority. This scene also serves as a foreshadowing of the increasing opposition Jesus will face from the religious authorities throughout His ministry, ultimately leading to His crucifixion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 13:14 is a pivotal text for understanding the theological conflict between the spirit and the letter of the Law, a recurring theme in Jesus' ministry. The ruler's indignation exemplifies a legalistic mindset that prioritizes human traditions and rigid interpretations over divine compassion and the welfare of individuals. This incident underscores that the Sabbath, originally given as a blessing for humanity to rest and worship, had become a burdensome set of rules under the religious leaders' interpretations, obscuring its true purpose. Jesus, as the Lord of the Sabbath, consistently challenged this distorted view, demonstrating that acts of mercy and healing were not violations but fulfillments of the Sabbath's intent, revealing God's active, restorative presence among His people. This confrontation illuminates the core difference between a religion of rules and a faith rooted in relationship, love, and grace.
REFLECTION AND APPLICATION
Luke 13:14 serves as a potent mirror for self-examination, challenging believers to assess their own spiritual priorities. The ruler's indignation reminds us of the perennial danger of legalism – allowing rigid adherence to rules or traditions to overshadow the foundational principles of love, compassion, and grace. When we prioritize our interpretations, doctrines, or even church customs above the genuine needs and well-being of others, we risk becoming like the synagogue ruler, missing the very heart of God's kingdom work. True faith is not merely about outward conformity but about an inward transformation that cultivates a heart for mercy, justice, and the restoration of humanity. This passage calls us to examine whether our faith practices lead to greater freedom and healing for ourselves and those around us, or if they inadvertently create burdens and barriers. It encourages us to embrace a faith that is alive, dynamic, and always responsive to the Spirit's leading, prioritizing God's glory through acts of love and compassion, regardless of the day or circumstance.
Questions for Reflection
FAQ
Why was the ruler of the synagogue so indignant about Jesus healing on the Sabbath?
Answer: The ruler's indignation stemmed from a deeply ingrained legalistic interpretation of the Sabbath law. While the Old Testament commanded rest on the Sabbath (Exodus 20:8-11), centuries of rabbinic tradition had accumulated numerous specific prohibitions, defining what constituted "work" (melakha). Healing, unless it was a life-threatening emergency, was classified as work and therefore forbidden. The ruler, as a guardian of these traditions, saw Jesus' act not as a compassionate miracle, but as a blatant violation of the Sabbath, undermining his authority and the established religious order. His reaction highlights the tension between the spirit of the Law (mercy, compassion) and the letter of human-made interpretations.
Did Jesus break the Sabbath law by healing the woman?
Answer: From the perspective of the prevailing rabbinic interpretations, Jesus' action was considered a violation because the woman's condition was chronic, not an immediate life-and-death emergency. However, Jesus consistently demonstrated that His actions did not break the spirit or intent of the Sabbath law, but rather fulfilled it. He taught that "The Sabbath was made for man, not man for the Sabbath" (Mark 2:27), emphasizing that the day was intended for human flourishing, rest, and acts of goodness. By healing, Jesus was performing a deed of mercy and demonstrating God's active work of restoration, aligning with the Sabbath's true purpose as a day to celebrate God's creative and redemptive power. He was challenging the burdensome legalism that had obscured the Sabbath's original blessing.
CHRIST-CENTERED FULFILLMENT
Luke 13:14, with its depiction of the synagogue ruler's legalistic indignation, powerfully points to the person and work of Jesus Christ as the ultimate fulfillment of God's redemptive purposes. Jesus' healing on the Sabbath, far from being a transgression, was a profound demonstration of His divine authority as Lord of the Sabbath. He did not come to abolish the Law but to fulfill it, revealing its true intent: not as a burden of rules, but as a pathway to life and flourishing. The woman's eighteen years of bondage to infirmity symbolize humanity's spiritual bondage to sin and death, from which only Christ can liberate. His act of healing foreshadows His ultimate work on the cross, where He would break the chains of sin and bring true rest to all who believe. Just as He offered physical healing and freedom from a physical ailment on the Sabbath, He offers spiritual healing and eternal rest from the burden of sin and legalism. Through His finished work, we are invited to enter into His rest, finding true freedom and life in Him, not through adherence to external regulations but through a relationship with the One who bore our infirmities and carried our diseases. He is the compassionate Shepherd who prioritizes the well-being of His sheep over rigid adherence to man-made traditions, embodying the very heart of God's love and mercy for a broken world.