Luke 13:14

KJV

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: in them therefore come and be healed, and not on the sabbath day.

KJV (with Strong's)

And {G1161} the ruler of the synagogue {G752} answered {G611} with indignation {G23}, because {G3754} that Jesus {G2424} had healed {G2323} on the sabbath {G4521} day, and said {G3004} unto the people {G3793}, There are {G1526} six {G1803} days {G2250} in {G1722} which {G3739} men ought {G1163} to work {G2038}: in {G1722} them {G5025} therefore {G3767} come {G2064} and be healed {G2323}, and {G2532} not {G3361} on the sabbath {G4521} day {G2250}.

Complete Jewish Bible

But the president of the synagogue, indignant that Yeshua had healed on Shabbat, spoke up and said to the congregation, “There are six days in the week for working; so come during those days to be healed, not on Shabbat!”

Berean Standard Bible

But the synagogue leader was indignant that Jesus had healed on the Sabbath. “There are six days for work,” he told the crowd. “So come and be healed on those days and not on the Sabbath.”

American Standard Version

And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath.

Commentary

### 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](/luke/13-10-13 "Jesus Heals a Crippled Woman on the Sabbath")). 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](/luke/13-15-16 "Jesus' Defense of Healing on the Sabbath"). 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](/exodus/20-8-11 "The Fourth Commandment - Remember the Sabbath Day")) 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](/mark/2-27 "Mark 2:27 - 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](/luke/22 "Luke 22 - The Last Supper and Arrest of Jesus").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **indignation (Greek, _aganaktéō'_):** From the Strong's G23 data, this word means "to be greatly afflicted, i.e. (figuratively) indignant." The ruler's reaction is not merely annoyance but a deep-seated displeasure, a strong emotional response rooted in his perception of a grave offense against the sacred Sabbath law. This indignation reveals a heart hardened by legalism, prioritizing ritual purity over human well-being.
* **ruler of the synagogue (Greek, _archisynágōgos'_):** From the Strong's G752 data, this term refers to the "director of the synagogue services." This individual held a position of significant authority and responsibility within the local Jewish community. Their role involved overseeing worship, maintaining order, and ensuring adherence to Jewish law and tradition. His public rebuke, therefore, carries the weight of official religious disapproval, making his opposition to Jesus particularly significant.
* **healed (Greek, _therapeúō'_):** From the Strong's G2323 data, this word means "to wait upon menially, i.e. (figuratively) to adore (God), or (specially) to relieve (of disease)." In this context, it specifically refers to the act of curing or relieving disease. The ruler's objection centers on the *act* of healing itself being performed on the Sabbath, viewing it as "work" rather than an act of divine mercy or a demonstration of God's power.

#### Verse Breakdown
* **"And the ruler of the synagogue answered with indignation,"**: This opening clause immediately sets a tone of conflict. The "indignation" (aganaktéō) of the ruler is a strong emotional reaction, indicating deep displeasure or even outrage. His "answer" is not a direct reply to Jesus' words, but a reaction to Jesus' action of healing, which he perceives as a transgression. This highlights the religious leaders' rigid adherence to their interpretations of the Law.
* **"because that Jesus had healed on the sabbath day,"**: This phrase provides the specific cause for the ruler's indignation. The healing itself was not the issue, but its timing on the Sabbath. Under the prevailing rabbinic traditions, healing was generally forbidden on the Sabbath unless a life was in immediate danger, which was not the case for the woman's chronic condition. This reveals the core of the conflict: Jesus' actions challenged the established legalistic framework of Sabbath observance.
* **"and said unto the people, There are six days in which men ought to work:"**: The ruler's address is directed "unto the people," not directly to Jesus. This indirect approach might be an attempt to undermine Jesus' authority in the eyes of the crowd, or perhaps he feared a direct confrontation with Jesus. His statement reasserts the traditional understanding of the Sabbath as a day of absolute rest, contrasting it with the "six days in which men ought to work." The implication is that healing, being a form of "work," should be confined to those designated working days.
* **"in them therefore come and be healed, and not on the sabbath day."**: This concluding command from the ruler explicitly prohibits healing on the Sabbath. It underscores his legalistic mindset, which prioritizes the strict observance of man-made rules over the immediate needs and suffering of individuals. His statement reduces divine healing to a scheduled activity, demonstrating a profound misunderstanding of God's character and the true purpose of the Sabbath.

#### 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.

* [Exodus 20:8-11](/exodus/20-8-11 "The Fourth Commandment - Remember the Sabbath Day")
* [Matthew 12:9-14](/matthew/12-9-14 "Jesus Heals on the Sabbath and Defends His Actions")
* [Mark 2:27-28](/mark/2-27-28 "The Sabbath Was Made for Man")

### 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
* **In what areas of my life or faith community might legalism subtly overshadow compassion or grace?**
* **How do I respond when God's work or the needs of others challenge my established routines or comfortable interpretations of faith?**
* **Am I more concerned with upholding traditions or with seeing God's healing and restorative power at work in the lives of people?**
* **What steps can I take to cultivate a heart that prioritizes mercy and love over rigid adherence to rules?**

### 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](/exodus/20-8-11 "The Fourth Commandment - Remember the Sabbath Day")), 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](/mark/2-27 "Mark 2:27 - The Sabbath Was Made for Man")), 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](/mark/2-28 "Mark 2:28 - The Son of Man is Lord Even of the Sabbath Day"). 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](/hebrews/4-9-10 "Hebrews 4:9-10 - The Sabbath Rest for the People of God"), 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](/isaiah/53-4 "Isaiah 53:4 - He Bore Our Griefs"). 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.

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

Exodus 20:9

Six days shalt thou labour, and do all thy work:

John 9:14

And it was the sabbath day when Jesus made the clay, and opened his eyes.

John 9:16

Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.

Matthew 12:2

But when the Pharisees saw [it], they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.

Luke 6:7

And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.

John 5:15

The man departed, and told the Jews that it was Jesus, which had made him whole.

John 5:16

And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.