Luke 13:15

KJV

The Lord then answered him, and said, [Thou] hypocrite, doth not each one of you on the sabbath loose his ox or [his] ass from the stall, and lead [him] away to watering?

KJV (with Strong's)

The Lord {G2962} then {G3767} answered {G611} him {G846}, and {G2532} said {G2036}, Thou hypocrite {G5273}, doth {G3089} not {G3756} each one {G1538} of you {G5216} on the sabbath {G4521} loose {G3089} his {G846} ox {G1016} or {G2228} his ass {G3688} from {G575} the stall {G5336}, and {G2532} lead him away {G520} to watering {G4222}?

Complete Jewish Bible

However, the Lord answered him, “You hypocrites! Each one of you on Shabbat — don’t you unloose your ox or your donkey from the stall and lead him off to drink?

Berean Standard Bible

“You hypocrites!” the Lord replied. “Does not each of you on the Sabbath untie his ox or donkey from the stall and lead it to water?

American Standard Version

But the Lord answered him, and said, Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

Commentary

### SUMMARY
In Luke 13:15, Jesus directly challenges the synagogue ruler's indignation over a Sabbath healing, exposing his profound hypocrisy. By drawing a clear parallel between the permissible act of watering an animal on the Sabbath and the condemned act of healing a human being, Jesus reveals the moral inconsistency and legalistic blindness of those who prioritize rigid interpretations of the law over acts of compassion and mercy.

### CONTEXT
* **Literary Context:** This verse is the climactic point of a brief but potent narrative found in [Luke 13:10-17](/luke/13-10-17 "Luke 13:10-17 - Jesus Heals a Crippled Woman on the Sabbath"). Immediately preceding this verse, Jesus encounters a woman in the synagogue who has been severely crippled for eighteen years. Moved by compassion, He lays hands on her, and she is immediately healed and straightened. This miraculous healing, performed on the Sabbath, provokes the indignation of the synagogue ruler, who, rather than rejoicing, scolds the crowd for coming to be healed on the day of rest. Jesus' sharp retort in [Luke 13:15](/luke/13-15 "Luke 13:15 - Jesus Rebukes the Synagogue Ruler") directly addresses this ruler's misplaced priorities and legalistic rigidity, setting the stage for the ruler's humiliation and the rejoicing of the crowd in [Luke 13:17](/luke/13-17 "Luke 13:17 - The Crowd Rejoices").

* **Historical & Cultural Context:** The Sabbath, a cornerstone of Jewish life, was ordained by God as a day of rest and holiness, commemorating creation and the Exodus from slavery ([Exodus 20:8-11](/exodus/20-8-11 "Exodus 20:8-11 - The Fourth Commandment")). Over centuries, particularly during the Second Temple period, numerous oral traditions and interpretations (halakha) developed around the Sabbath laws, often expanding them beyond their original intent. While the Torah permitted acts necessary for life or safety (e.g., rescuing an animal from a pit), the religious leaders, particularly the Pharisees, had created a complex system of prohibitions. It was a widely accepted practice, even on the Sabbath, to untie an animal from its stall and lead it to water, as this was considered an act of necessary animal husbandry, not a "work" that violated the Sabbath. Jesus leverages this common, permissible practice to expose the absurdity of condemning a human healing while allowing animal care.

* **Key Themes:** This verse powerfully contributes to several overarching themes in Luke's Gospel and Jesus' ministry. It highlights **Hypocrisy Unmasked**, as Jesus directly confronts the insincerity of religious leaders who outwardly adhere to the law but inwardly lack compassion. This is a recurring theme, as seen in Jesus' broader condemnations of the Pharisees in [Luke 11](/luke/11 "Luke 11 - Woes to the Pharisees and Lawyers") and [Luke 20](/luke/20 "Luke 20 - Jesus' Authority Challenged"). It also underscores **Compassion Over Legalism**, demonstrating that God's heart prioritizes human well-being and mercy over rigid, unfeeling adherence to rules. Jesus consistently 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 doing good is always permissible on the Sabbath. Finally, it speaks to the theme of **True Sabbath Observance**, revealing that genuine rest and holiness on the Sabbath involve acts of love and restoration, aligning with God's original intention for the day.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **hypocrite (Greek, _hypokritḗs_):** This term, derived from the Greek word for "actor" or "stage-player," denotes someone who performs under an assumed character, wearing a mask. By calling the synagogue ruler a "hypocrite," Jesus implies that his outward show of piety and zealous adherence to the Sabbath law was a pretense, masking an inner lack of genuine compassion and a distorted understanding of God's will. It signifies insincerity and a double standard.
* **loose (Greek, _lýō_):** This verb means "to untie," "to unbind," or "to set free." In this context, it refers to untying an animal from its tether or stall. Jesus uses this common, permissible action on the Sabbath to highlight the inconsistency of the ruler's condemnation of healing. If it is permissible to "loose" an animal for its well-being, how much more should it be permissible to "loose" a human being from a debilitating illness?
* **ox (Greek, _boûs_) or ass (Greek, _ónos_):** These terms refer to common domestic animals used for labor and sustenance. Jesus' choice of these animals is significant because caring for them, even on the Sabbath, was universally accepted as a necessary and permissible act. This everyday example makes Jesus' argument undeniably clear and exposes the ruler's prejudice against human healing compared to animal care.

#### Verse Breakdown
* **"The Lord then answered him, and said,"**: This phrase establishes Jesus' authoritative and direct response to the synagogue ruler's indignation. The use of "The Lord" (G2962, _kýrios_) emphasizes Jesus' divine authority and His position as the ultimate interpreter of God's law, contrasting with the ruler's limited, human-centric perspective.
* **"Thou hypocrite,"**: This is a direct, personal, and scathing indictment. Jesus does not mince words; He immediately cuts to the heart of the ruler's moral failing, exposing his insincerity and the double standard he applies. This accusation sets the tone for the rhetorical question that follows.
* **"doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?"**: This is a powerful rhetorical question. Jesus appeals to a universally accepted practice among the very people He is addressing. It was common and considered permissible to untie one's livestock on the Sabbath to provide them with water, as this was seen as a necessary act of care, not a prohibited "work." By posing this question, Jesus forces the ruler to confront the glaring inconsistency: if they show such basic compassion to their animals, why do they deny it to a suffering human being, especially when the act is one of healing and liberation?

#### Literary Devices
Jesus employs several potent literary devices in [Luke 13:15](/luke/13-15 "Luke 13:15 - Jesus Rebukes the Synagogue Ruler") to dismantle the synagogue ruler's argument. The most prominent is the **Rhetorical Question**, "doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?" This question is not posed to elicit information but to make an undeniable point, forcing the audience to acknowledge the obvious truth and the absurdity of the ruler's position. Closely related is **Analogy**, where Jesus draws a direct comparison between the care of animals and the healing of a human. This analogy highlights the ruler's misplaced priorities and the inherent **Irony** of the situation: those who claim to uphold God's law are shown to be morally blind, valuing the welfare of livestock over the restoration of a human being created in God's image. The direct address, "Thou **hypocrite**," is a form of **Ad Hominem** attack, not in a fallacious sense, but as a truthful and justified character assessment that exposes the ruler's true motivations and inconsistent behavior.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 13:15 profoundly reveals Jesus' understanding of God's law and His heart for humanity. It underscores that the spirit of the law, which is love and mercy, always takes precedence over rigid, legalistic interpretations. The Sabbath was given as a blessing, a day for rest and doing good, not a burden that prevents acts of compassion. Jesus consistently challenged the religious establishment's tendency to elevate human traditions above divine intent, demonstrating that true righteousness is not found in outward conformity to rules, but in an inward disposition of love and mercy towards God and neighbor. His actions here demonstrate that God's desire is for liberation and restoration, not for the perpetuation of suffering due to man-made regulations.

* [Matthew 12:11-12](/matthew/12-11-12 "Matthew 12:11-12 - Jesus Heals on the Sabbath")
* [Mark 2:27-28](/mark/2-27-28 "Mark 2:27-28 - The Sabbath Was Made for Man")
* [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - Mercy, Not Sacrifice")

### REFLECTION AND APPLICATION
Luke 13:15 serves as a timeless mirror, challenging us to examine our own hearts and the true motivations behind our actions. Are we, like the synagogue ruler, sometimes more concerned with upholding traditions, rules, or outward appearances than with demonstrating genuine compassion and meeting the pressing needs of others? This verse calls us to a radical re-evaluation of our priorities, urging us to prioritize mercy, love, and human flourishing above rigid adherence to systems that may inadvertently hinder God's work of healing and liberation. It encourages us to cultivate a heart that is quick to see and respond to suffering, recognizing that true worship often involves acts of practical kindness. Let us strive to understand the spirit behind God's commands, which is always rooted in love, and to be people who actively seek to do good, even when it challenges established norms or personal comfort zones.

#### Questions for Reflection
* **In what areas of my life might I be prioritizing rules or traditions over genuine compassion for others?**
* **How does Jesus' rebuke of the hypocrite challenge my own motives for religious observance or service?**
* **What practical steps can I take to ensure my actions are driven by love and mercy, rather than legalism or a desire for outward approval?**
* **How can I better understand and embody the spirit of God's commands, rather than just adhering to the letter?**

### FAQ

**Why did Jesus call the synagogue ruler a "hypocrite"?**

Answer: Jesus called the synagogue ruler a "hypocrite" because his actions revealed a profound inconsistency and insincerity. The Greek word for hypocrite (G5273, _hypokritḗs_) originally referred to an actor who wore a mask, playing a role. The ruler outwardly appeared concerned for the Sabbath law, but his indignation was not rooted in genuine piety or love for God's purposes. Instead, he demonstrated a double standard: it was permissible to untie and water an animal on the Sabbath (a common practice, as Jesus pointed out in [Luke 13:15](/luke/13-15 "Luke 13:15 - Jesus Rebukes the Synagogue Ruler")), but healing a human being from a debilitating illness was condemned as "work." Jesus exposed this pretense, showing that the ruler's concern was not for God's glory or human well-being, but for rigid adherence to man-made interpretations of the law, which lacked compassion. This hypocrisy was a recurring target of Jesus' condemnation against the religious leaders, as seen in passages like [Matthew 23](/matthew/23 "Matthew 23 - Woes to the Scribes and Pharisees").

**What was the Jewish understanding of Sabbath law at the time of Jesus?**

Answer: By Jesus' time, the biblical commands regarding the Sabbath ([Exodus 20:8-11](/exodus/20-8-11 "Exodus 20:8-11 - The Fourth Commandment"); [Deuteronomy 5:12-15](/deuteronomy/5-12-15 "Deuteronomy 5:12-15 - The Sabbath Commandment")) had been extensively elaborated upon by oral traditions and rabbinic interpretations. While the Torah forbade "work" (melakha) on the Sabbath, the definition of "work" became highly detailed, leading to 39 main categories of prohibited activities, each with numerous sub-categories. This system, while intended to safeguard the Sabbath, often became burdensome and legalistic, overshadowing the original intent of the day as one of rest, worship, and doing good. Acts of healing were generally considered "work" unless life was in immediate danger. However, caring for animals, such as leading them to water, was an accepted exception as it was deemed necessary for their survival, a point Jesus highlights in [Luke 13:15](/luke/13-15 "Luke 13:15 - Jesus Rebukes the Synagogue Ruler") to expose the inconsistency of the religious leaders.

### CHRIST-CENTERED FULFILLMENT
In [Luke 13:15](/luke/13-15 "Luke 13:15 - Jesus Rebukes the Synagogue Ruler"), Jesus reveals Himself as the ultimate Lord of the Sabbath, embodying the true purpose of God's law. His actions and words demonstrate that He is not bound by human-made legalism but operates according to divine compassion and the spirit of the law. By healing the crippled woman and then exposing the synagogue ruler's hypocrisy, Jesus reveals God's heart for liberation and restoration, a heart that values human dignity and well-being above rigid adherence to rules. He is the one who truly "looses" those bound by sin and sickness, fulfilling the prophetic promise of a Messiah who brings freedom to the captives ([Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Spirit of the Lord GOD is Upon Me")). His condemnation of hypocrisy foreshadows His ultimate mission to establish a kingdom where true righteousness, characterized by love and mercy, prevails ([Matthew 5:20](/matthew/5-20 "Matthew 5:20 - Righteousness Exceeding the Scribes and Pharisees")). Jesus' willingness to confront religious leaders for the sake of human flourishing underscores His identity as the Good Shepherd who cares for His sheep, even on the Sabbath, ultimately leading them to the "watering" of eternal life and true freedom ([John 10:11](/john/10-11 "John 10:11 - The Good Shepherd"); [John 4:14](/john/4-14 "John 4:14 - Living Water")).

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

Luke 14:5

And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?

Matthew 23:28

Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

Acts 13:9

Then Saul, (who also [is called] Paul,) filled with the Holy Ghost, set his eyes on him,

Acts 13:10

And said, O full of all subtilty and all mischief, [thou] child of the devil, [thou] enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?

John 7:21

Jesus answered and said unto them, I have done one work, and ye all marvel.

John 7:24

Judge not according to the appearance, but judge righteous judgment.

Isaiah 29:20

For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off: