He was teaching in a synagogue on the sabbath. 11 And a woman was there who for eighteen years had been crippled by a spirit; she was bent over, completely incapable of standing erect. 12 When Jesus saw her, he called to her and said, “Woman, you are set free of your infirmity.” 13 He laid his hands on her, and she at once stood up straight and glorified God. 14 But the leader of the synagogue, indignant that Jesus had cured on the sabbath, said to the crowd in reply, “There are six days when work should be done. Come on those days to be cured, not on the sabbath day.” 15 The Lord said to him in reply, “Hypocrites! Does not each one of you on the sabbath untie his ox or his ass from the manger and lead it out for watering? 16 This daughter of Abraham, whom Satan has bound for eighteen years now, ought she not to have been set free on the sabbath day from this bondage?” 17 When he said this, all his adversaries were humiliated; and the whole crowd rejoiced at all the splendid deeds done by him.
Jesus is teaching in a synagogue on the Sabbath. He sees a woman who had been crippled by a spirit for eighteen years, bent over and unable to stand straight, and He calls her forward.
He speaks first, then touches. “Woman, you are set free of your infirmity” (v. 12). He lays His hands on her, and immediately she stands straight and praises God (v. 13). The order matters. His word declares freedom; His touch confers it. Luke stresses both mercy and authority.
The synagogue leader objects, appealing to sabbath rules. He tells the crowd that healing belongs on other days, not on the sabbath (v. 14). His focus is on regulating action rather than recognizing God at work. He stands before a healed woman and talks about scheduling.
Luke often shows how some leaders—especially among the Pharisees—kept the letter of the Law while missing the Law’s purpose: mercy and life (cf. Lk. 6:1-11; 11:37-54).
Jesus answers plainly. He points to an accepted practice: people untie their animals on the sabbath to lead them to water (v. 15). If ordinary care for creatures is permitted, then an act of freeing a human being—“this daughter of Abraham”—is not only allowed but fitting (v. 16). The title “daughter of Abraham” affirms her dignity and covenant place. The mention that Satan bound her underscores that the healing is a release from real bondage, not merely relief of symptoms.
The phrase “ought she not to have been set free on the sabbath” reveals the heart of the day (v. 16). God gave the sabbath as a gift of rest and life (Ex. 20:8-11; Deut. 5:12-15). Jesus shows that mercy is not an exception to the sabbath but its fulfillment. What God intended by commanding rest, He now enacts in Christ by giving freedom. That is why elsewhere He says the sabbath is made for the human person and that doing good is lawful on the sabbath (Mk. 2:27; Lk. 6:9).
Luke notes the result. Opponents are put to shame, and the crowd rejoices at the “splendid deeds” done by Jesus (v. 17). The scene closes with praise, not debate. Mercy restores a member of Israel and clarifies God’s purpose for the sabbath.
St. John Chrysostom (c. 349-407) observes that Christ “did not transgress the Law but fulfilled it,” revealing its true aim as love of God and neighbor. St. Augustine (354-430) teaches that our rest is found in God and that Christ Himself is our sabbath, because in Him the weary find freedom and peace. Their witness reflects what Luke shows here: when Jesus frees, the sabbath shines with its original light.
Lord Jesus, speak Your freeing word over our burdens and teach us to rest in You. Let Your mercy straighten what is bent in us, and make our praise simple and true.
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Sources and References:
- The Holy Bible, New American Bible, Revised Edition (2011), Lk. 13:10-17; Ex. 20:8-11; Deut. 5:12-15; Mk. 2:27; Lk. 6:9.
- The Navarre Bible: Luke, Faculty of the University of Navarre (2008).
- The Paulist Biblical Commentary, ed. Chiu et al. (2018), “Luke.”
- A Catholic Commentary on Holy Scripture, ed. Orchard et al. (1953), “Luke.”
- St. John Chrysostom (c. 349-407), Homilies on the Gospels.
- St. Augustine (354-430), Confessions; Sermons.
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