Luke
13:10–17 What
we will study this time in Bound by the Law…01. The Crippled Woman (Luke 13:10-13);
02. The Indignant Ruler (Luke 13:14);
and 03. The Response of Jesus (Luke 13:15-17).
01. The Crippled Woman (Luke 13:10-13)
Luke 13:10 This is the last appearance of Jesus in a
synagogue that Dr. Luke records for us here in his gospel (Luke 4:15-16; Luke 4:33; Luke 4:38, Luke 4:44; Luke 6:6). This is also the second of three Sabbath disputes
that Dr. Luke records, and it’s much like the first (Luke 6:1–11), where we see Jesus
teaching in a synagogue and then a healing (the man with the withered hand).
The third is has the same narrative in Luke
14:1–6.
Luke 13:11 Dr. Luke records that a woman who
had been disabled by a demonic spirit for eighteen years, and Jesus tells us in
Luke 13:16 that
this disability was from Satan (“whom Satan has bound”).
Luke 13:11 “a spirit of infirmity” (πνευμα ἀσθενειας [pneuma astheneias]). A spirit that
caused the weakness (ἀσθενειας [astheneias], lack of strength) like a
spirit of bondage (Romans
8:15), genitive case.[1]
In Luke 4:18–19, while He
was standing up to read in the
Nazareth synagogue, Jesus quoted Isaiah 61:1-2 and proclaimed that His mission
was “To set at liberty those who are
oppressed”.
A unique characteristic of Dr. Luke is that he points out medical
details unlike any other Gospel writer. When there is a person possessed by a
demon with a medical condition affecting the health or physical condition of a
person, Dr. Luke is quick to point it out to his readers that the medical
condition is the result of being demon possessed (cf. Luke 8:2; Luke 8:35).
Luke
13:11 “eighteen years,” ἔτη δεκαοκτώ-This
expression is used twice in this passage and follows upon the reference to
eighteen who died when the tower of Siloam fell on them (Luke 13:4). Perhaps
the recurrence of the number “eighteen” suggests a connection between the two
pericopes, particularly how suffering comes to some through natural causes.[2]
Luke 13:11 “was bent over” (ἠν συνκυπτουσα [ēn sunkuptousa]). Periphrastic imperfect
active of συνκυπτω [sunkuptō], old verb, here only in the
N. T., to bend together, medical word for curvature of the spine.[3] The
description of the sufferer, so accurate in its details, marks the medical
training of the compiler here. The malady was evidently a curvature of the spine
of a very grave character.[4] Probably some form of scoliosis (the
Greek word for “crookedness,” from skolios “bent, curved.”).
Luke 13:11 “and could in no way raise herself up.”
(και μη δυναμενη ἀνακυψαι εἰς το παντελες [kai mē dunamenē
anakupsai eis to panteles]). Negative form of the previous statement. Ἀνακυψαι [Anakupsai], first aorist active
infinitive of ἀνακυπτω [anakuptō] (ἀνα, κυπτω [ana, kuptō], same verb above compounded
with συν [sun]). Unable to bend herself up or back
at all (εἰς το παντελες [eis to panteles]…The poor old woman had
to come in all bent over.[5]
Luke 13:12 “you
are loosed” (ἀπολελυσαι [apolelusai]). In the
Greek it is essentially “You have been and will remain loosed”[7], to release from a painful condition, free[8], loosed to stay free. Only New Testament example of use about
disease.[9]
Luke 13:13 “And He laid His hands on her” (ἐπεθηκεν αὐτῃ τας χειρας [epethēken autēi tas cheiras]). Dr.
Luke first records the words of Jesus towards this woman, and then he tells us
that Jesus “laid His
hands on her”. Both of these probably happened at the same time,
it’s just that because they are in two different verses it gives us the idea
that they were two separate events.[10]
Luke 13:13 “she was made straight,” (ἀνωρθωθη [anōrthōthē]). First aorist (effective)
passive indicative of ἀνορθοω [anorthoō], old verb, but only three
times in the N. T. (Luke 13:13; Hebrews 12:12; Acts 15:16), to make straight
again. Here it has the literal sense of making straight the old woman’s crooked
back.[11] The
divine power of Jesus straightened her body just as the cruel power of the
spirit had held her bent double.[12]
Luke 13:13 “and glorified God.” (ἐδοξαζεν τον θεον [edoxazen ton theon]). Imperfect active.
Began it and kept it up[13]
in continuous action. This act of praising God was the proper response to the work of
Jesus (cf. Luke
2:20; Luke 5:25–26; Luke 7:16; Luke 17:15; Luke 18:43; Luke 23:47).[14] Her first act, after she was sensible of the blessed change
wrought in her poor diseased frame, was an outpouring of devout thanks to God.[15]
Remember, this is a descriptive text not a prescriptive text. What that means
is that Dr. Luke is simply recording for us what happened and not saying that
this is something that we are to go out and do, proclaiming that every person
who has an infirmity can be loosed from it, much like what the heretical modalist
T.D. Jakes promotes in his movie, conferences and book
all with the same title of “Woman, Thou Art Loosed!”. On the back cover of the book, this is written: The healing salve in this book will soothe all manner of traumas,
tragedies, and disappointments. For the single parent and the battered wife,
for the abused girl and the insecure woman, there is a cure for the crisis! In this
soft word for the sensitive ear, there is deep cleansing for those inaccessible
areas of the feminine heart. This book will fight back the infections of life.
Woman, Thou Art Loosed! will break the bands off the neck of every woman who
dares to read it!
02. The Indignant Ruler (Luke 13:14)
Luke 13:14 Dr. Luke now introduces us to a
response that contrasts the woman glorifying God (Luke 13:13), and that of the indignant synagogue
ruler.
Luke 13:14 “answered” (ἀποκριθεις [apokritheis]). First aorist passive
participle of ἀποκρινομαι [apokrinomai]. No one had spoken to him,
but he felt his importance as the ruler of the synagogue and was indignant
(ἀγανακτων [aganaktōn], from ἀγαν [agan] and ἀχομαι [achomai], to feel much pain)
. His words have a ludicrous sound as if all the people had to
do to get their crooked backs straightened out was to come round to his
synagogue during the week. He forgot that this poor old woman had been coming
for eighteen years with no result. He was angry with Jesus, but he spoke to the
multitude (τῳ ὀχλῳ [tōi ochlōi]).[16] We see this same response from other
religious leaders when Jesus cleanses the Temple for the second time (Matthew 21:12-17), right after His
Triumphal entry (Matthew 21:1-11) “when the chief priests and
scribes saw the wonderful things that He did, and the children crying out in
the temple and saying, “Hosanna to the Son of David!” they were indignant”
(Matthew 21:15). This ruler of the synagogue was so indignant because Jesus was
not following the Law as the ruler interpreted it.
Luke 13:14 “and he said to the crowd,” meaning
that the indignant ruler was not going to speak directly to Jesus, but by
voicing his displeasure to those who came to worship in the synagogue that
Sabbath, he was indirectly speak to Jesus through the people. His hope
was that the people would reject the miracle done by Jesus. This attitude supports what Jesus had already said about
religious leaders keeping others from entering the kingdom (Luke 11:52).[17]
Luke 13:14 “There are six days on which men ought to work;
therefore come and be healed on them, and not on the Sabbath day.” (cf.
Exodus 20:9; Exodus 23:12;
Leviticus
23:3; Deuteronomy 5:13). That word “ought” is important because
in the original Greek (G1163 δει dei) that word means that its necessary,
which is a direct hit at Jesus who had
“worked” on the sabbath in healing this old woman.[18] The Theological Dictionary of the New
Testament states that this term denotes the element
of necessity in an event especially regarding ethical or religious obligations backed by
statute.[19]
When he says, “it is necessary,” the
indignant ruler was saying that God commanded
to work on the six days, and that healing should not be done on the Sabbath,
thus equating the act of healing as work.[20] In John 5:1-18, after Jesus healed a paralytic man “who had an infirmity
thirty-eight years” (John 5:5) on the
Sabbath at the Pool of Bethesda, the religious leaders threw a fit “But Jesus answered them, “My Father has been working until now, and I have been
working.”” (John
5:17) The Law, as expounded in the
schools of the rabbis, allowed physicians to act in cases of emergency, but not
in chronic diseases such as this.[21]
Paul addresses the issue of Christians
no longer being bound by the Law in Romans
7:1–25 and Galatians 5:1–6, where he commands us to “Stand fast therefore in the
liberty by which Christ has made us free, and do not be entangled again with a
yoke of bondage. Indeed I, Paul, say to you that if you become
circumcised, Christ will profit you nothing. And
I testify again to every man who becomes circumcised that he is a debtor to
keep the whole law. You have become
estranged from Christ, you who attempt to be justified by law; you have
fallen from grace. For we through the Spirit eagerly wait for the hope of
righteousness by faith. For in Christ Jesus
neither circumcision nor uncircumcision avails anything, but faith working
through love.” (Galatians 5:1–6)
03. The Response of Jesus (Luke 13:15-17)
Luke 13:15 If this
is permissible for animals, surely the relief of human suffering is even more
permissible.[22]
In Proverbs 12:10
Solomon wrote “A
righteous man regards the life of his animal, But the tender mercies of
the wicked are cruel.” The Mishnah presupposes that cattle may go out on a Sabbath—provided that
they do not carry burdens (Shabbat 5:1–4). There was dispute as to what kinds
of knots might be tied or untied on the Sabbath; despite the general
prohibition (Shab. 7:2; 15:1), it was permissible to tie up cattle lest they
stray (Shab. 15:2). Moreover, special provisions were made so that cattle might
be watered at wells without transgressing the limits for Sabbath travel (Erub.
2:1–4); the Qumran sect limited to 2000 cubits the distance that cattle might
be taken in order to pasture them (CD 11:5f.).[23] Jesus here is pointing out that a person is much more important
than an animal, and His enemies saw nothing wrong in helping their animals on the Sabbath
(cf. Luke 14:5).[24] It brings to mind
what Jesus said after He healed the man with the withered hand at the second
Sabbath controversy in Luke 6:1–11. “Then Jesus said to them, “I will ask you one
thing: Is it lawful on the Sabbath to do good or to do evil, to save life or to
destroy?”” (Luke 6:9) What Jesus was saying there, as well as
here in our text today, our Lord
teaches the great ethical principle, that to
neglect any opportunity of doing good is to incur the guilt of doing evil.[25]
Jesus calls the indignant ruler of the synagogue a “Hypocrite!” (Luke 13:15) because
Jesus knows that this man was trying to rebuke Jesus while “”rebuking” to the
crowd, thus being hypocritical. The Greek word for “Hypocrite!” (Luke 13:15-G5273 ὑποκριται (hupokritai))
is written in the plural form, thus addressing those in the crowd who agreed
with the indignant ruler of the synagogue. How
“the faithful and true Witness” tears off the masks which men wear![26] (Revelation 3:14)
Luke 13:16 “ought not” (οὐκ ἐδει [ouk edei]). Imperfect active. Of
necessity. Jesus simply had to heal her even if on the sabbath.[28] This
question brings out the application from the illustration and uses the argument
from the less to the greater, with the emphasis on this woman.[29] Jesus is saying that this woman, a daughter of Abraham, whom Satan
has bound for eighteen years, needs to be freed from this demon much
more than any animal needs to be led to water on the Sabbath. Satan tied down this woman, and Jesus
loosed her, released her from the bondage of the enemy.
Luke 13:17 “were put to shame” (κατῃσχυνοντο [katēischunonto]). Imperfect passive of καταισχυνω [kataischunō], old verb, to make ashamed,
make one feel ashamed. Passive here, to blush with shame at their predicament.[30]
Luke 13:17 “rejoiced” (ἐχαιρεν [echairen]). Imperfect active. Sharp
contrast in the emotions of the two groups.[31]
Luke 13:17 “were done” (γινομενοις [ginomenois]). Present middle
participle, were continually being done.[32]
[1] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:11). Nashville, TN:
Broadman Press.
[2] Just, A. A., Jr. (1997). Luke 9:51–24:53 (p. 538). St. Louis: Concordia Publishing House.
[3] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:11). Nashville, TN:
Broadman Press.
[4] Spence-Jones, H. D. M. (Ed.). (1909). St Luke (Vol. 2, p. 3). London; New
York: Funk & Wagnalls Company.
[5] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:11). Nashville, TN:
Broadman Press.
[6] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:12). Nashville, TN:
Broadman Press.
[7] Plummer, A. (1896). A critical and exegetical commentary on the Gospel according to S. Luke
(p. 342). London: T&T Clark International.
[8] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 117). Chicago: University
of Chicago Press.
[9] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:12). Nashville, TN:
Broadman Press.
[10] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (p. 558).
Exeter: Paternoster Press.
[11] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:13). Nashville, TN:
Broadman Press.
[12] Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (p. 736). Minneapolis, MN:
Augsburg Publishing House.
[13] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:13). Nashville, TN:
Broadman Press.
[14] Martin, J. A. (1985). Luke. In J. F. Walvoord & R.
B. Zuck (Eds.), The Bible Knowledge
Commentary: An Exposition of the Scriptures (Vol. 2, p. 240). Wheaton, IL:
Victor Books.
[15] Spence-Jones, H. D. M. (Ed.). (1909). St Luke (Vol. 2, p. 3). London; New
York: Funk & Wagnalls Company.
[16] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:14). Nashville, TN:
Broadman Press.
[17] Martin, J. A. (1985). Luke. In J. F. Walvoord & R.
B. Zuck (Eds.), The Bible Knowledge
Commentary: An Exposition of the Scriptures (Vol. 2, p. 240). Wheaton, IL:
Victor Books.
[18] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:14). Nashville, TN:
Broadman Press.
[19] Kittel, G., Friedrich, G., & Bromiley, G. W.
(1985). Theological Dictionary of the New
Testament (p. 140). Grand Rapids, MI: W.B. Eerdmans.
[20] Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (pp. 737–738). Minneapolis,
MN: Augsburg Publishing House.
[21] Spence-Jones, H. D. M. (Ed.). (1909). St Luke (Vol. 2, p. 3). London; New
York: Funk & Wagnalls Company.
[22] Kittel, G., Friedrich, G., & Bromiley, G. W.
(1985). Theological Dictionary of the New
Testament (p. 1251). Grand Rapids, MI: W.B. Eerdmans.
[23] Marshall, I. H. (1978). The Gospel of Luke: a commentary on the Greek text (pp. 558–559).
Exeter: Paternoster Press.
[24] Martin, J. A. (1985). Luke. In J. F. Walvoord & R.
B. Zuck (Eds.), The Bible Knowledge
Commentary: An Exposition of the Scriptures (Vol. 2, p. 240). Wheaton, IL:
Victor Books.
[25] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the
Whole Bible (Vol. 2, p. 104). Oak Harbor, WA: Logos Research Systems, Inc.
[26] Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the
Whole Bible (Vol. 2, p. 113). Oak Harbor, WA: Logos Research Systems, Inc.
[27] Lenski, R. C. H. (1961). The Interpretation of St. Luke’s Gospel (pp. 739–740). Minneapolis,
MN: Augsburg Publishing House.
[28] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:16). Nashville, TN:
Broadman Press.
[29] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:16). Nashville, TN:
Broadman Press.
[30] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:17). Nashville, TN:
Broadman Press.
[31] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:17). Nashville, TN:
Broadman Press.
[32] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 13:17). Nashville, TN:
Broadman Press.
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