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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 13:10–17. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Four Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(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.
Shame fell then on those who had uttered these corrupt opinions, stumbled against the chief cornerstone, and had been broken. When busied in straightening his crooked vessels, they clashed against the wise Potter and resisted the Physician. They could make no reply. They had unanswerably convicted themselves. They were put to silence, doubting what they should say. The Lord closed their bold mouths. The crowds who reaped the benefit of the miracles were glad. The glory and splendor of his works solved all inquiry and doubt in those who sought him without ill will.
“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 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.
And as He said these things, all His adversaries were put to shame, and all the people rejoiced at all the glorious things that were done by Him. Those who are ashamed of the sayings of the Savior show that they are rightly to be compared to the barren fig tree. Those who rejoice in His miracles declare that they belong to the daughter of Abraham, giving glory to God for her uplifting, that is, to the Church by the piety of faith.
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Summary
This verse powerfully encapsulates the immediate aftermath of Jesus' Sabbath healing of a crippled woman, demonstrating the stark contrast between His adversaries' shame and the joyous affirmation of the people. This pivotal moment underscores Jesus' divine authority, His compassion for the suffering, and His challenge to religious hypocrisy, revealing the liberating nature of God's kingdom values in action.
Context
Literary Context
This verse serves as the triumphant conclusion to a significant narrative segment spanning Luke 13:10-17. Immediately preceding this verse, Jesus has just healed a woman who had been bent over for eighteen years due to a spirit of infirmity. The synagogue ruler, enraged by this "work" on the Sabbath, publicly scolds the crowd, not Jesus directly, for seeking healing on the holy day. Jesus' sharp retort, comparing the care of their animals on the Sabbath to His liberation of a "daughter of Abraham," exposes their hypocrisy and leaves them without a valid argument. Thus, Luke 13:17 is the narrative resolution, highlighting the emotional and spiritual impact of Jesus' teaching and miracle on both His opponents and the general populace. This incident is part of a broader pattern in Luke's Gospel where Jesus frequently confronts religious leaders over their rigid interpretations of the Law, particularly concerning the Sabbath, emphasizing compassion over legalism, as seen in passages like Luke 6:1-11.
Historical & Cultural Context
The Sabbath, a cornerstone of Jewish law, was observed from Friday sunset to Saturday sunset. While the Mosaic Law provided general guidelines for its observance, by the time of Jesus, numerous rabbinic traditions and interpretations had developed, creating a complex web of prohibitions. These traditions, often referred to as the "Oral Law," sometimes overshadowed the spirit of the original commandment, prioritizing ritualistic adherence over human need and divine compassion. The synagogue, as a central institution for Jewish communal life and worship, was a place where these interpretations were upheld. The synagogue ruler, as a figure of local religious authority, was responsible for maintaining order and upholding tradition. Jesus' actions directly challenged these established norms and the authority of those who enforced them, particularly when their interpretations hindered acts of mercy. His healing on the Sabbath was not an act of rebellion against God's law, but a reinterpretation that aligned with the divine intent of the Sabbath as a day of rest, liberation, and blessing, as foreshadowed in passages like Isaiah 58:13-14.
Key Themes
This verse contributes significantly to several overarching themes in Luke's Gospel. Firstly, it powerfully illustrates the triumph of compassion over legalism. Jesus consistently prioritizes human well-being and liberation from suffering over rigid, man-made rules, exposing the hollowness of a faith that values tradition more than people. Secondly, it highlights the exposure of hypocrisy among religious leaders. Jesus' incisive arguments and miraculous deeds frequently unmask the self-serving motives and spiritual blindness of those who claim to uphold God's law but neglect its weightier matters—justice, mercy, and faithfulness, as He teaches in Matthew 23:23. Thirdly, the verse showcases the joy and affirmation of the common people who recognize God's work in Jesus. Unlike the religious elite, the "multitude" often responds with faith and praise to Jesus' liberating ministry, indicating a spiritual receptivity to the Kingdom of God. This joy is a recurring motif in Luke, often associated with the arrival of God's salvation and the overturning of conventional hierarchies, as seen in the Magnificat in Luke 1:46-55.
Exposition and Analysis
Key Word Analysis
Meaning "to lie opposite, i.e. be adverse (figuratively, repugnant) to." This word precisely describes those who stood in opposition to Jesus, not merely disagreeing with Him, but actively setting themselves against His actions and teachings. It conveys a sense of inherent antagonism, highlighting the deep ideological conflict between Jesus' liberating ministry and the rigid legalism of the religious establishment.
Meaning "to shame down, i.e. disgrace or (by implication) put to the blush." This term signifies a profound public humiliation. Jesus' unanswerable logic and the undeniable miracle left His opponents utterly exposed and disgraced in the eyes of the people. It implies not just embarrassment, but a loss of face and authority, as their arguments were thoroughly discredited.
Meaning "in glory, i.e. splendid, (figuratively) noble." This word describes Jesus' actions not merely as powerful miracles, but as deeds imbued with divine splendor, honor, and inherent excellence. It suggests that His works were not just beneficial, but also revealed the very character and majesty of God, evoking awe and praise from the people.
Verse Breakdown
"And when he had said these things"
This clause directly connects the verse to Jesus' preceding incisive argument against the synagogue ruler's hypocrisy. It emphasizes that the subsequent reactions were a direct consequence of Jesus' powerful words and the undeniable truth they conveyed, reinforced by the miracle He had performed.
"all his adversaries were ashamed"
This describes the immediate and universal reaction of Jesus' opponents. Their shame was a public humiliation, a direct result of being exposed and defeated in argument by Jesus. It highlights their inability to counter His logic or deny the goodness of His actions, leaving them discredited before the crowd.
"and all the people rejoiced for all the glorious things that were done by him"
In stark contrast to the adversaries, the general populace responded with widespread joy. Their rejoicing was not merely happiness, but a profound celebration of the "glorious things" – the miracles and teachings – that Jesus performed. This signifies their recognition of divine power and compassion at work, and their affirmation of Jesus' ministry as a source of liberation and blessing.
Literary Devices
Luke's narrative in Luke 13:17 masterfully employs Contrast to highlight the opposing reactions to Jesus' ministry. The shame of the adversaries stands in stark opposition to the joy of the people, creating a dramatic and memorable scene. This contrast serves to underscore the moral and spiritual divide between those who cling to rigid legalism and those who embrace the liberating truth of God's kingdom. Furthermore, the use of Hyperbole or Emphasis in "all his adversaries" and "all the people" suggests a widespread and unanimous reaction within each respective group, amplifying the impact of Jesus' words and deeds. The phrase "glorious things" functions as Epithet and Eulogy, serving as a descriptor that not only names Jesus' actions but also praises their inherent divine quality and splendor, elevating them beyond mere miracles to acts that reveal God's character.
Theological and Thematic Connections
Luke 13:17 powerfully illustrates the clash between human tradition and divine compassion, a recurring theme in the Gospels. Jesus' actions consistently prioritized the liberation and well-being of individuals over rigid interpretations of the Law, demonstrating that the Sabbath was made for humanity's benefit, not as a burden. This incident reveals the true nature of God's heart, which seeks to heal, restore, and set free, contrasting sharply with the legalistic spirit that often stifles life and joy. The public shame of the adversaries and the widespread rejoicing of the people serve as a theological statement: God's work, when truly understood and embraced, brings liberation and joy, while opposition to it leads to spiritual and public disgrace.
Reflection and Application
Luke 13:17 serves as a profound mirror for our own spiritual lives, challenging us to examine where our allegiances truly lie. Are we, like the adversaries, more concerned with upholding man-made traditions or personal comfort than with extending compassion and liberation to those in need? Do we find ourselves shamed by the truth when our hypocrisy is exposed, or do we, like the people, rejoice in the "glorious things" God is doing, even if they challenge our preconceived notions? This passage calls us to prioritize the spirit of God's law—love, mercy, and justice—over its rigid letter. It reminds us that genuine faith is active, compassionate, and liberating, bringing joy to those who experience God's power and truth. We are invited to be among those who celebrate God's work in the world, embracing the transformative power of His kingdom and allowing it to shape our actions and attitudes.
Questions for Reflection
FAQ
Why were Jesus' adversaries ashamed, and what does this tell us about their character?
Jesus' adversaries, primarily the synagogue ruler and those who shared his legalistic viewpoint, were ashamed because Jesus' argument was unassailable and exposed their hypocrisy before the crowd. They had publicly rebuked the healing on the Sabbath, appealing to a rigid interpretation of the law. Jesus' counter-argument, pointing out their own practice of leading animals to water on the Sabbath, demonstrated that their concern was not truly for the Sabbath's sanctity but for their own authority and tradition. They were "put to the blush" (G2617, kataischýnō) because their self-serving legalism was publicly unmasked, revealing a lack of compassion and an adherence to burdensome rules over the spirit of God's law. This tells us they valued external adherence and social standing more than genuine mercy and the well-being of people, highlighting a spiritual blindness that Jesus frequently confronted, as seen in Matthew 15:1-9.
Christ-Centered Fulfillment
Luke 13:17, with its vivid contrast between the shame of the adversaries and the joy of the people, profoundly foreshadows the ultimate Christ-centered fulfillment found in the Gospel. Jesus, the Son of God, consistently demonstrated His divine authority and compassionate heart, challenging the legalistic interpretations that burdened humanity. His "glorious things" – the miracles of healing, casting out demons, and teaching with authority – were not merely isolated acts but tangible expressions of the Kingdom of God breaking into the world. These acts culminated in the ultimate "glorious thing" – His atoning death and resurrection, through which He truly liberated humanity from the bondage of sin and death. Just as the crippled woman was set free, Jesus' sacrifice on the cross offers true freedom to all who believe, fulfilling the prophetic longing for a deliverer who would bring light and liberation (Isaiah 61:1). The shame of His adversaries, who eventually conspired to crucify Him, stands in stark contrast to the eternal joy of those who embrace Him as Lord and Savior. His triumph over death is the ultimate "glorious thing" that brings rejoicing to all who are called by His name, ushering in an era where the law is written on hearts, and compassion reigns supreme, as promised in the New Covenant (Hebrews 8:10).