Jesus was able to free from infirmity

JESUS WAS ABLE TO FREE FROM INFIRMITY
EDITED BY GLENN PEASE
Luke 13:12 12
WhenJesus saw her, he called her
forward and saidto her, "Woman, you are set free
from your infirmity."
PRECEPTAUSTIN RESOURCES
CHRIST LOOSENS FROM INFIRMITIESNO. 3195
A SERMON PUBLISHED ON THURSDAY, APRIL 28, 1910. DELIVERED
BY C. H. SPURGEON, AT THE METROPOLITAN TABERNACLE,
NEWINGTON.
“And, behold, there was a woman which had a spirit of infirmity eighteen
years, and was bent over, and could in no way lift herself up. And when Jesus
saw her, He calledher to Him and said unto her, Woman, you are loosened
from your infirmity. And He laid His hands on her: and immediately she was
made straight, and glorified God.” Luke 13:11-13.
[See Sermons #1426,Volume 24—THE LIFTING UP OF THE BOWED
DOWN and #2891, Volume 50—A SABBATH MIRACLE— for sermons on

the same miracle—Read/downloadboth sermons, free of charge, at
http://www.spurgeongems.org.]
OUR text commences witha “behold”—“behold, there was a woman.” And
as it was often remarked by the Puritan writers, wheneverwe see the word,
“behold,” in Scripture, we are to regardit as a nota bene, as a mark in the
margin calling our particular attention to what follows. Where Christ worked
wonders, we should have attentive eyes and ears. When Jesus is dispensing
blessings, whetherto ourselves or to others, we should never be in a state of
indifference! I shall use this miracle as a type, as it were, for doubtless the
miracles of Christ were so intended. Our Lord was declaredto be “a prophet
mighty in deed and word.” He was to be a prophet like unto Moses and He is
the only one who was like unto Mosesin these two respects. Manyprophets
followedMoses who were mighty in “word”—suchas Jeremiah, Ezekieland
Isaiah, but then they were not “mighty in deed.” Many, on the other hand,
were “mighty in deed”—like Elijah and Elisha, but they were not “mighty in
word.” Our Lord was mighty in both respects and a prophet in both
respects—“a prophetmighty in deed and word.” I take it, therefore, that His
miraculous deeds are parts of His prophecies. Theyare the illustrations of His
greatlife sermon. The words which fell from His lips are as the text, and the
letter of the book, but the miracles are the pictures from which our childlike
minds may often learn more than from the words, themselves. We shall so use
the picture before us now—may the Holy Spirit give us instruction! I. In the
first place, THIS WOMAN, BOWED DOWN WITH A SPIRIT OF
INFIRMITY, TYPIFIES TO US THE CASE OF VERY MANY—very many
whom we have seenand some of whom are listening to these words. Oh, that
the same miracle might be workedin them as in her! She typifies persons who
are depressedin spirit, who cannot look up to heaven and rejoice in the Lord
Jesus Christ; persons who have a hope, a good hope, too, but not a strong
one—a hope which enables them to hold on as the men did in Paul’s
shipwreck when, on boards and broken pieces of the ship they came safe to
land, but not a hope which gives them an abundant entrance into the
everlasting kingdom of our Lord and Savior, Jesus Christ. They are saved,
like this woman, who was a true daughter of Abraham, notwithstanding all

her infirmities. She was truly of the promised seed, notwithstanding that she
could not lift herself up, so these are genuine Christians, truly saved, and yet
constantly subjectto infirmity. In some, it takes this shape. They believe in
Christ and rest on the precious blood, yet they are sometimes afraid that they
have sinned the unpardonable sin. Though their better and more reasonable
selves will do battle againstthe delusion, still they hug it to their hearts. Seeing
that the blasphemy againstthe Holy Spirit is a sin which is unto death—and
that when a man has committed it, his spirit dies—andrepentance, the desire
to be savedand all goodemotions cease to be when that dreadful spiritual
death is ours, I say that they can thus reasonwith themselves in their better
moments and see that their fear is a
2 Christ Loosens from Infirmities Sermon #3195
2 Tell someone todayhow much you love Jesus Christ. Volume 56
delusion, but they soonfall back againinto that dreadful slough. They see no
signs of grace, but they think they see signs of rejection. Many have I met
with—I may saythat I meet with such people every week—whoare afraid
that they are hypocrites. When I encounter persons troubled with this fear, I
cannot help smiling at them, for if they really were hypocrites, they would not
be afraid of it and their fear of presumption argues very strongly that they are
not living in it! Then this infirmity will take anothershape. If you drive them
from the other errors, they saythey are afraid that they are self-deluded. This
is a very proper fear when it leads to self-examination and comes to an end.
But it becomes a very improper fear when it perpetually destroys our joy,
prevents our saying, “Abba, Father,” with an unfaltering tongue and keeps us
at a distance from the precious Savior who would have us come very near to
Him and be most familiar with His brotherly heart. Supposing this difficulty
should be met, still there are tens of thousands who are very much in doubt
concerning their election. What if they should not be elect, they say? This, of
course results from ignorance, for if they read God’s word, they would soon
discoverthat all those who believe in Christ may be certain of their election—
faith being the public mark of God’s privately chosenpeople! If you make
your calling sure, you have made your electionsure! If you know yourself now
to be a lover of God, resting upon the greatpropitiation which He has set

forth for sin, then you may know that this is a work of grace in your soul! God
never workeda work of grace where He had not make an electionof grace.
That fear, therefore, may be easilydriven awayand yet thousands are in
bondage to it! Others are afflicted with the daily fear that they shall not
persevere. Theysay, “After all our professions and prayers, we fear we shall
yet be castaways.” The Apostle Paul was not afflicted with this fear. He strove
lest this fear should ever come near him. He so lived with holy diligence, that
he might always be in a state of blessedassurance,lest, afterhaving preached
to others, he, himself, should be a castaway. Buthe could say, “I know that my
Redeemerlives,” evenas Jobcould. And he could also say, “I know whom I
have believed, and am persuaded that He is able to keepthat which I have
committed unto Him againstthat day.” Still, tens of thousands are perpetually
subject to that form of bondage!They cannotreach, in fact, the full assurance
of faith. They have scarcelyeventhe glimmering of assurance.Theytrust—
they trust as the publican did, “standing afar off,” but they have never yet
come with John to lean their heads upon the bosom of the Savior! They are
His disciples and His servants, but they canscarcelyunderstand how He can
call them His friends and permit them to enjoy close communion with
Himself. Now, beloved, this woman thus boweddown was very like these
persons for the following reasons— Herinfirmity much marred her beauty.
The beauty and dignity of the human form is to walk erect, to look the sun in
the face and gaze upon the heavens. This woman could do nothing of the kind.
She was, no doubt, very consciousofthis and shrank from the public gaze. So
unbelief, distrust, mistrust, suspicion—these direful infirmities to which some
are subject, spoil their spiritual beauty. They have the divine grace of
humility. In this respect, they very often excelothers, but the other graces,the
noble graces offaith and holy confidence and courage—these theycannot
display. The beauty of their characteris marred. Moreover, this woman had
her enjoyment spoiled. It must have been a sad thing for her to go about the
world bent double. She could not gaze on the beauties of nature as others
could and all her motions must have been, if not painful, yet certainly
exceedinglyinconvenient. Such is the case with the doubting, distrustful soul
under infirmity. He cando but little. Prayer is a painful groaning out of his
soul. When he sings, it is usually in a deep bass. His harp hangs upon the
willows. He feels that he is in Babylon and cannot sing the songs of Zion. This

woman, too, must have been very unfit for active service. Little of household
duty could she perform, and that with pain. And as to public acts of mercy,
she could take but small part in them, being subject to this constantinfirmity.
And so is it with you who are “MuchAfraids” or, “Fearings,”you who have
troubled spirits. You cannot lead the van in the day of battle. You canscarcely
tell others of the Savior’s preciousness. You cannotexpect to be great reapers
in the Master’s harvest. You have to stayby the stuff while others go forth to
fight. There is a speciallaw which David made of old concerning
Sermon #3195 ChristLoosens from Infirmities 3
Volume 56 Tell someone todayhow much you love Jesus Christ. 3
those who tarried there, so you do geta blessing, but you miss the higher
blessing of noble activity and Christian service. I might thus enlarge and
show the likeness more clearly, but I think you candraw the picture for
yourselves. You see the woman come into the synagogue andyour pity is at
once excited. But if you love the souls of men and God has made you to be
tender as a nursing mother to others, you will pity, yet more, many of the true
seedof Abraham who are bowed down with infirmity. It appears, from our
Savior’s words, that this woman’s infirmity was coupled with Satanic
influence. “Whom Satanhas bound,” He said, “lo, these eighteenyears.” We
do not know how much Satan has to do with us. I do know that we often lay a
greatdeal on his back which he does not deserve—andthat we do a thousand
evil things ourselves and then ascribe them to him. Still, there are gracious
souls who do walk in the paths of holiness, who do hate sin, who, for all that,
sometimes cannotenjoy peace. We cannotblame them. We must believe that
the Satanic spirit is at work, marring their joy and spoiling their comfort. Dr.
Watts says— “He worries whom he cannot devour
With a malicious joy”— and doubtless that is true. He knows he cannot
destroy you because youare in Christ and, therefore, if the dog cannot bite, he
will at leastbark. Like mercy, in Bunyan’s Pilgrim’s Progress, youwill often
be alarmed by the evil ones and all the more so because these evil ones know
that in a little while you will be out of gunshot of all the powers of hell, and

beyond the hearing of all the bellowing of the fiends of the pit! Satanhad
much to do with this poor woman’s infirmity. It appears, very clearly, too,
from reading the passage thatthe woman’s weaknesswas beyondall human
art. “She could in no wise lift herselfup,” which implies, I think, that she had
tried all ways within her reachand knowledge.“She couldin no wise.”
Neither by those mechanicaloperations which have sometimes been found
effective in such diseases,nor by those medicines which were much boastedin
that age, couldshe receive the slightestrelief. She had done her best and
physicians had done their worst—andyet notwithstanding all, she could by no
means lift herself up—and, truly, there are many in this condition spiritually.
Have you ever been, as a Christian pastor, utterly baffled in dealing with some
casesofspiritual distress? Have you everbeen driven to pray, feeling the
blessednessofprayer all the more because you have proved the futility of your
own efforts to comfort a sin distressed, Satantossedspirit? Often has that
been my case.There has been the promise to meet the case,but the poor soul
could not lay hold of it! There has been the cheering Word of God which has
been efficient enough at other times, but it seemedto be a dead letter to this
poor spirit in bondage. There has been the case in point, and the experience of
somebody else just like the case in hand, which we tried to tell with sympathy.
We tried to work ourselves, as it were, into the position of the sufferer with
whom we were dealing. But still, for all that, we seemedto be speaking to the
winds and trying to comfort one who was so conditioned to sorrow that he felt
that for him to castoff the somber weeds would be a sin, and to cease to
mourn would be presumption. Many a time has such a case come before us
and we have thought of this woman—and could only pray that the Master
would put His hand upon the person, for our hand and our voice were utterly
powerless! Poorsoul, she had been a long time in this case!Eighteenyears!
Eighteenyears! Well, that is not very long if you are in health, strength and
prosperity. How the years trip along as with wings on their heels!They are
scarcelyhere before they are fled! But 18 years of infirmity, pain and
constantly increasing weakness!Eighteenyears she draggedher chain until
the iron entered into her soul. Eighteenyears! Two long apprenticeships to
sorrow till she had become the acquaintance of grief. Yes, and some such
persons, though prisoners of hope, are kept in bondage as long as that. Their
disease is like an intermittent fever which comes on, sometimes, and then is

relieved. They have times when they are at their worst—the ebb tide—and
then they have their floods again. Now and then they have a glimpse of
summer, but soonthe cold chilly winter comes onthem again. Sometimes they
half think they have escapedand leap like the emancipatedslave when his
fetters are broken, but they very soonhave to go back againto the jails and
the manacles, having no permanent relief, still being prisoners yearafter year.
I know I am describing a case which is knownto some of you. Perhaps I am
photographing you!
Yet for all this, this woman was a daughter of Abraham. The Lord Jesus
knew her pedigree and assuredthe ruler of the synagogue ofit. She was one of
the true seedof Israelnotwithstanding all her failings. “Ought not this
woman, being a daughter of Abraham, to be loosenedevenon the Sabbath?”
demanded the Master. Yes, and you, poor anxious spirit, though your faith is
but as a grain of mustard seed, yet, if you have a simple faith in Christ, you
are safe!You, troubled and tossedone, though your boat seems readyto be
swallowedup by the waves, if you have takenJesus into the vessel, you shall
come safelyto the land! Poorheart, you may be brought very low, but you
shall never be brought low enough to perish, for underneath there are the
everlasting arms. Like Jonah, you may go to the bottoms of the mountains and
think that the earth with her bars is about you forever, but you shall yet be
brought up and you shall sing Jonah’s song, “Salvationis of the Lord!” God
does not castoff His people because oftheir dark frames and feelings. He does
not love them because oftheir high enjoyments—neitherwill He rejectthem
because oftheir deep depressions. Christianis dear. Father Honestis dear.
Valiant for Truth, too, is dear to the King of the pilgrims! And Readyto Halt,
upon his crutches, is equally dear, and Mr. Fearing and Miss Much Afraid,
though they may lie in Doubting Castle till they are almoststarved, shall
surely be brought out, for they are true pilgrims and shall at length safely
reachthe CelestialCity! II. But we must pass on to our secondpoint, namely
that THE EXAMPLE OF THIS WOMAN IS INSTRUCTIVE TO ALL IN
HER CASE. Observe that she did not tamely yield to her infirmity without

effort. The expression, “She couldin no wise lift herself up”—an old Saxon
form of saying, “She could in no ways lift herself up”—shows, as I have said
before, that she had tried her best. I believe some of you might stand upright
if you liked. I am quite certain that in some cases,people getinto the way of
surrendering to depressionuntil at lastthey become powerless againstit.
Some stimulant is given them in the form of a sick husband, or a dying child
and they grow quite cheerful. Under some real trouble, they become patient,
but when this realtrouble is taken away, they begin manufacturing troubles
of their own. They are never happy, I might almost say, except when they are
miserable—andnever cheerful exceptwhen they have something to castthem
down! If they have a realtrouble, they getstrength to bear it, but at other
times, they are morbidly troubled in spirit. Now, let us imitate this woman
and shake off our doubts and our unbelief as much as possible. Let us strike
up the hymn— “Begone, unbelief, my Savior is near! And for my relief will
surely appear. By prayer let me wrestle, and He will perform, With Christ in
the vessel, Ismile at the storm!” Let us say, with David, “Why are you cast
down, O my soul, and why are you disquieted within me? Hope you in God,
for I shall yet praise Him.” Do not so soonyield to the shafts of unbelief. Hold
up the shield of faith and say to your soul, “No, as the Lord lives, who is the
Rock ofmy salvation, my castle and my high tower, my weaponof defense
and my glory, I will not yield to unbelief. Though He slay me, yet will I trust
in Him. And though all things go againstme, yet will I stay myself upon the
mighty God of Jacob, and I will not fear.” The woman, then, had done her
best. Note next, that although bent double and, therefore, having an excellent
excuse for staying at home, yet she was found at the synagogue. Ibelieve she
was always found there from the factthat the length of time during which she
had been sick was wellknown—notmerely known to Christ because of His
Godhead, but knownas a matter of common talk and common knowledge in
the synagogue,probably, during the whole of the 18 years she had been an
attendant there. “Ah,” she thought, “if I miss the blessing of health, yet I will
not be absent from the place where God’s people meet together for worship. I
have had sweetenjoyments in the singing of the Psalms and in listening to the
Word of God—andI will not be awaywhen such divine grace is being
dispensed.” O mourners, never let Satanprevail upon you to “forsakethe
assembling of yourselves together, as the manner of some is.” If you cannot

get comfort, still go to the sanctuary. It is the most likely place for you to get
it. One of the sweettraits of characterin mourners is that they love to go to
the assemblies ofGod’s people. I knew one agedwoman who had year after
year been in this mournful state, and after trying long to comfort her, but in
vain, I saidto her, “Well, what do you go to the house of prayer for? Why
don’t you stay at home?” “Why, that is my only comfort!” she said. “I thought
you told me you
were a hypocrite,” I answered, “and that you had no right to the promises or
any of the goodthings?” “Ah, but I could not stay awayfrom the place where
my bestfriends, my kindred, dwell,” she replied. “And do you read your
Bible?” I askedher. “I suppose you have burned that.” “Burned my Bible!”
she saidin horror. “I’d soonerbe burned myself!” “But do you read it? You
say there is nothing there for you—if you were to lay hold upon the promises,
it would be presumption—you are afraid to grasp any one of the goodthings
of the covenant!” “Ah, but I could not do without reading my Bible. That is
my daily bread. It is my constantfood,” she responded. “But do you pray?”
“Pray! Oh yes, I shall die praying!” “But you told me that you had no faith at
all, that you were not one of God’s people, that you were a deceiverand I
know not what besides!” “Yes, I am afraid, sometimes, that I am. I am afraid
now that I am, but as long as I live I’ll pray.” All the marks of the child of
God were in her private character—andcould be seenin her walk and
conversation—andyet she was always boweddown and could by no means lift
herself up! I remember a brother minister who was the means, in God’s
hands, of comforting a woman when she lay dying in this plight. He said to
her, “Well, Sarah, you tell me you do not love Christ at all. Are you sure you
do not?” “Yes, sir. I am sure I do not.” He went up to the window and wrote
on a piece of paper, “I do not love the Lord Jesus Christ.” “Now, Sarah,”he
said “just put your name at the bottom of that.” “What is it, sir? I do not
know what it is.” When she read it, she said, “No, I’d rather be torn in pieces

than I’d put my name to such a thing as that!” “Well,” he said, “but if it is
true, you may as well write it as sayit.” And this was the means of convincing
and persuading her that there really was love to Christ in her soul, after all!
But in many cases youcannot comfort these poor souls at all. They will still
say that they are not the Lord’s people, yet they cling to the means of grace
and, by and by, we trust they will getdeliverance. Observe another thing,
that though we are not told it in so many words in the narrative, we may be
sure it is true, when the Lord Jesus calledher, she came at once. She was
calledand there was no hesitation in her answer. Suchspeed as she could
make in her poor, pitiable plight, she made. She did not say, as another said,
“Lord, if You will, you can.” She did not doubt His will. Nor did she imitate
another and say, “If You can do anything.” She doubted not His power. She
said nothing, but we know what she felt. There is not a trace of unbelief!
There is every sign of obedience. Now, soul, whenChrist does callyou, by His
grace, make haste to run to Him! When, under the preaching of the Lord, you
feel as though the iceberg is beginning to melt, do not get awayfrom the
sunlight and go back to the old winter gloom! “Make haywhile the sun
shines,” says the old proverb—take care that you do the same. When God
gives you a little light, prize it. Thank Him for it and ask for more. If you have
got starlight, ask for moonlight. When you have got moonlight, do not sit
down and weepbecause it is only moonlight, but ask Him for more, and He
will give you sunlight, and when you have gotthat, be grateful, and He will
give you yet more! He will make your day to be as the light of sevendays, and
the days of your mourning shall be ended. Think much of little mercies since
you deserve none. Do not throw awaythese pearls because theyare not the
greatestthat were ever found, but keepthem, thank Godfor them, and then
soonHe will send you the besttreasures from the treasury of His grace. As
soonas this woman was healed, she was, in another respect, an example to us,
namely, that she glorified God. Her face did it. With what luster was it lit up!
Her whole gait did it. How erectshe stood!And then I am sure her tongue did
it. The womanmight well be pardoned for speaking this once in the midst of
the assembly. Restoredas she was, allof a sudden, she could not help telling
out the joy she felt within! The bells of her heart were ringing merry peals!
She must give glory to God who had workedthe cure. Some of you profess to
have been cured, but have you given glory to God? Some of you profess to be

Christians, and yet you have never come forward to avow it! You have been
afraid to unite yourselves with the Christian church! Your Masterbids you
confess Him. The mode of confessionwhich He prescribes is that you be
baptized in His name—and yet, though He has savedyou, you stand back and
are disobedient. Take care!“That servant which knew his lord’s will, and
prepared not himself, neither did according to his will, shall be beatenwith
many stripes.” I was, this week, by the bedside of a dying man, an heir of
heaven, washedin the precious blood of Jesus, Ibelieve, and rejoicing in that
fact, too, but yet he could not help saying, “I ought, years ago, to
have takenmy stand with God’s people. You have often given me many hard
blows in the Tabernacle, but never too hard. Tell the people, when you speak
to them again, when they know anything is a duty, never to postpone it, for
that Word of God is true, ‘That servant which knew his lord’s will, and
prepared not himself, neither did according to his will, shall be beatenwith
many stripes.’ I am not condemned, I am not castaway, for I am in Christ. I
am resting on His precious blood and I am saved. But, though saved, I am
being chastened.” And he was sorelychastenedwith many doubts, fears and
troubles of soul. If you are God’s child, any duty neglectedwill bring upon
your soul some chastisement. If you are not God’s child, you may do very
much as you like and your punishment will, perhaps, not come upon you until
the next world. But if you are one of the King’s favorites, you must walk very
tenderly and very attentively, or else, as surely as you are dear to the heart of
God, you shall feel the rod upon you to chastenyou and to bring you back into
the path of obedience! This woman glorified God. Brothers and sisters, can
we not do something more to glorify God than we have yet done? If we have
done that which seemedto be our duty on certainoccasions, maythere not be
yet more for us to do? There is very much land yet to be possessedforKing
Jesus!This wickedcity is given over to sin and we are doing so little! Ah, some
of you do what you can, but we who do what we can, might do more if we had
more strength with which to do it—and more strength is to be had for the
asking!Oh, that we could enlarge our desires for the glory of King Jesus!Oh,

to set Him upon a glorious high throne and to crown Him with many crowns,
to prostrate ourselves atHis feetand to bring others, too, to lie prostrate at
His feet, that He might be King in Jeshurun, King of kings and Lord of lords,
reigning in our souls forever and ever! Imitate this woman. If you have been
bowed down and yet restoredto comfort! See that, like she did, you instantly
fall to glorifying God. III. And this brings us to the lastpoint—THE
WOMAN’S CURE IS EXCEEDINGLYINSTRUCTIVE TO PERSONSIN A
LIKE CASE. She went to the synagogue, but she did not get her cure alone
by going there. Means and ordinances are nothing in themselves!They are to
be used, but they are only dry skin bottles, without water, unless there is
something more than these. This womanmet with Christ in the synagogue—
and then came the healing! May we, too, meet with Jesus!That great
encounter is possible here, or anywhere, for— “Whereverwe seek Him, He is
found, And every place is hallowedground.” The greatmatter is to meet
with Him! And if we meet with Him, we meet with all we need! Now, observe
the woman’s cure. In the first place, it was a complete cure. No part of the
infirmity remained. She was not left a little crooked, but still much restored.
No, “she was made straight.” When Jesus heals, He heals not by halves. His
works of grace may have it said of eachone of them, “It is finished.” Salvation
is a finished work throughout. In the next place, the woman’s cure was a
perpetual and permanent one. She did not return, by and by, by a terrible
relapse, to her former posture. Once made to walk upright, she remained so.
When Jesus sheds abroad life, love and joy in the soul, it is ours for a
perpetual inheritance and we may hold it till we die, nor lose it even then!
Notice, too, that the woman was healedimmediately. That is a point which
Luke takes care to mention. The cure did not take days, or weeks,ormonths,
or years, as physicians cures do—but she was cured immediately! Here is
encouragementfor you who have been depressedfor years. There is yet a
possibility that you may be perfectly and speedily restored. Yet may the dust
be taken from your eyes!Yet may your face be anointed with fresh oil! Yet
may you glow and glisten in the light of Jesus’countenance while you reflect
the light that shines upon you from Him! It may happen tonight—at this
moment! Gates may be takenfrom off their hinges, for the mighty Samson,
whom we serve, cantear up Gaza’s gates,posts and bars and all if He wills to
setHis captives free! If you are bound by all the fetters that selfcan forge, yet

at one emancipating word from Christ, you shall be entirely free! Doubting
Castle may be very strong, but He who comes to fight with Giant Despairis
stronger, still. He who has kept you beneath his power is mighty, but the All
Mighty is He who conquered at Bozrah and who will conquer everywhere else
when He comes forth for the deliverance of His people! Take downyour harps
from the willows! Be encouraged!Jesus Christ loosens the prisoners! He is the
Lord, the liberator. He comes to set the captives free and to glorify Himself in
them!
I remind you of the thought with which we commencedthis third point,
namely, that the woman’s restorationwas effectedby Jesus Christ, by His
laying His hands upon her. Many of His cures were workedin this way, by
bringing His own personality into contactwith human infirmity. “He laid His
hands upon her.” O soul, Christ came in human flesh and that contactwith
humanity is the source of all salvation! If you believe in Christ, He comes a
secondtime into contactwith you! Oh, that your soul might get a touch of
Him tonight! He is a man like you, though He is also “very God of very God.”
In order to save us, He suffered unutterable pangs. The whole weight of our
sin was laid upon Him, till He was bruised as beneath the wheels of the carof
vengeance. Beneaththe upper and the nether millstones of divine vengeance,
the Saviorwas ground like fine flour! God knows, and God alone knows, what
agonies He bore. All this was substitutionary for sinners. Let not your sins,
then, depress you. Had you no sin, you would not need a Savior. Come with
your sin and trust in Him! Let not your weakness distress you. Had you no
weakness,you would not need a mighty Savior. Come and take hold upon His
strength, for all His strength is meant for the weak, the hopeless and the
helpless. Sitting on the dunghill of your sin, yet trust in Jesus and you shall be
lifted up to dwell among the princes of the blood royal! There must be power
to save in God when He becomes Manto bleed and die. Nothing canbe
impossible to Him who built the world and who bears the pillars thereofupon

His shoulders—andyet gives His hands to the nails and His heart to the spear!
Nothing can be impossible to Immanuel, God With Us, when He smarts, and
groans, and submits to the bloody sweat, and then empties out His heart’s
blood that He might redeem men from their iniquities— “O come all you in
whom are fixed The deadly stains of sin!” Draw near to the crucified! Let
your souls contemplate Christ. Let your faith look to Him. Let your love
embrace Him. Castawayall other confidences as mere vanities that will
delude you. Away with them! Trust in nothing but the Lord Jesus Christ—His
person, His work, His life, His death, His resurrection, His ascension, His
glorious pleading before the throne of God for sinners such as we are! Ah,
when you come to die, you who are strong and you who are depressed, will be
very much alike in this matter—that you will have to come back where
Wesleywas when he said— “Jesus, loverof my soul, Let me to Your bosom
flee! Other refuge have I none— Hangs my helpless soul on Thee.” Look to
the wounds of Christ, they will healyour wounds! Look to the death of Christ,
it will be the death of your doubts! Look to the life of Christ, it shall be the life
of your hopes! Look to the glory of Christ, it shall be the glory of your souls
here, and the glory of your souls forever and ever! May God add His blessing
and bring many of His bondaged ones out of prison! This shall be to His
eternal praise!Amen.
BRUCE HURT MD
Luke 13:11 And there was a woman who for eighteen years had had a sickness caused by a
spirit; and she was bent double, and could not straighten up at all.
KJV Luke 13:11 And, behold, there was a woman which had a spirit of infirmity
eighteen years, and was bowed together, and could in no wise lift up herself.
Young's Literal - and lo, there was a woman having a spirit of infirmity eighteen
years, and she was bowed together, and not able to bend back at all,
• caused by a spirit Lk 13:16; 8:2; Job 2:7; Ps 6:2; Mt 9:32,33
• for eighteen years had had a sickness Lk 8:27,43; Mk 9:21; Jn 5:5,6; 9:19-21; Acts
3:2; 4:22; 14:8-10

• she was bent double, and could not straighten up at all Ps 38:6; 42:5; Ps 145:14;
146:8
• Luke 13 Resources - Multiple Sermons and Commentaries
• Luke 13:10-17 Religion Versus Reality - StevenCole
• Luke 13:10-17 Christ Creates Conflict in the Synagogue - John MacArthur
BEHOLD A WOMAN
BENT DOUBLE!
This story is found only in the Gospel of Luke.
And there was - The KJV is much more vivid here, because the Greek is literally "And lo"
or "And behold", which the modern translations unfortunately ignore, not only in this
passage but also in Lk 13:16.
Behold (Lo)(2400) see discussion on idou. This interjection which is used to arrest the
reader's attention (saying "slow down and pay attention to this") occurs 6 times in Luke 13
- Lk. 13:7; Lk. 13:11; Lk. 13:16; Lk. 13:30; Lk. 13:32; Lk. 13:35
Spurgeon - Observe the word “Behold” here. Sometimes, in old books, they used to put a
hand in the margin to call attention to something special in the text (Ed: Like many of us
do today with a yellow highlighter! Behold is like a "yellow highligher!"), so, this word
seems as though nobody in the synagogue was worthy of such special notice as the most
forlorn and desolate individual there: “a woman which had a spirit of infirmity eighteen
years, and who bowed together, and could in no wise lift up herself.” It was to be a happy
Sabbath for her, though she did not know it. She used to go to the synagogue, though it
must have been painful for her to be present; possibly, she could not evensee the minister,
she was so “bowed together.” It must have been a great surprise to her when the Saviour
called her to Him, and said to her, “Woman, thou art loosed from thine infirmity.”
The Lutheran commentator R C H Lenski writes that the Greek text introducing her with
“and behold” “shuts out the idea that this woman was in the synagogue from the start and
presents her as slowly and painfully making her way into it while Jesus was in the midst of
his teaching." (Ed comment: While this is possible it does not exclude that she had been
listening to Jesus the entire time and at this time behold is inserted to direct our attention
to her presence.)
And there was a woman who for eighteen years had had a sickness caused by a spirit -
More accurately caused by a spirit reads a "spirit of infirmity" or of weakness. This links
her physical malady with a spiritual condition. However it does allow us to state with
certainty that she was possessedby Satan (who clearly is named by Jesus as the cause in Lk
13:16). There was certainly no statement by Luke that a demon was cast out when her
infirmity was corrected. How was Satan involved? We do not know specifically. However,
we do know from the story of Job that Satan was intimately involved in Job's afflictions:
Then Satan went out from the presence of the LORD and smote Job with sore boils
from the sole of his foot to the crown of his head. (Job 2:7)
Recall that in Lk 13:1-3ff we saw that they Jews frequently associatedsuffering and/or
tragedy with sins (cf John 9:1-3). Imagine what the Jews thought about this woman! Talk
about social stigma!

Mattoon - Herbert Lockyer stated that the phrase ("spirit of infirmity") denotes one of
those mysterious derangements of the nervous system, having their rise in the mind rather
than in the body. Her physical curvature was the consequence of mental abnormal
function, making her depressed, melancholy, or down in the dumps. Her strange malady
was partly physical and partly mental....Beloved, Satan had oppressed this woman and
caused her to be upset to the extent that her body malfunctioned and produced a severe
case of the curvature of the spine. She was not demon-possessedbecause Jesus did not cast
out any demon in her and no demon spoke through her. She was, however, demon-
oppressed. In some way, Satan was afflicting her. Job faced this same kind of oppression in
his own life. Satan gave him fits physically. (Note: Others think this was specific medical
condition - see below).
For eighteen years - This should be read literally. Jesus certainly interpreted it literally (Lk
13:16).
Wiersbe - If I had been crippled for eighteen years, I wonder if I would be faithful to
worship God week after week in the synagogue? Surely this woman had prayed and asked
God for help, and yet she was not delivered. However, God’s seeming unconcern did not
cause her to become bitter or resentful. There she was in the synagogue. Ever sensitive to
the needs of others, Jesus saw the woman and called her to come forward. It may have
seemedheartless to the congregation for Him to do this and expose her handicap publicly
(see Mt. 12:13), but He knew what He was doing. For one thing, Satan was in the
synagogue and He wanted to expose him and defeat him. But He also wanted the woman to
help Him teach the people an important lessonabout freedom. (BEC)
Hendriksen on caused by a spirit - “having a spirit of infirmity” would seemto favor the
suggestion that she was—at the very least, she was demon-influenced.
Fitzmyer - "“A spirit of infirmity” may be an Aramaism, indicating that the sickness was
caused by this spirit."
Spurgeon on eighteen years - For eighteen years she had not gazed upon the sun; for
eighteen years no star of night had gladdened her eye; her face was drawn downward
towards the dust, and all the light of her life was dim: she walked about as if she were
searching for a grave, and I do not doubt she often felt that it would have been gladness to
have found one. You can see herslowly moving along, bent double. Hers was a painful
walk, but she came at Christ’s call. You can see herslowly moving along, bent double. Hers
was a painful walk, but she came at Christ’s call.
Hughes gives a vivid description of what this woman may have looked - She lived in a
posture of forced humility, her face always toward the dust of the earth, unless she
wrenched sideways and peered upward like an awkward animal. She seemedto sink lower
and lower as the weight of years pressedupon her. Her gait was a lunging shuffle. “She
walked about as if she were searching for a grave.” (Spurgeon) At times she probably
wished she could find one. And yet this woman’s spiritual focus was upward. She was
evidently a regular worshiper at the synagogue, for no one took special note of her. Due to
her infirmity it would have been much easierto stay at home, but to her credit she sought
the solace of worship and the Word. (Preaching the Word - Luke)
Caused by a spirit - In Lk 13:16 Jesus "Satan has bound for eighteen long years." The
"spirit" was a demonic spirit in this case. Most writers conclude that this woman was in

some way influenced by an evil spirit that caused the illness, much like Satan was
permitted to afflict Job (Job 2:3-7).
Henry Alford - Her illness was not due to possession, but due to the power Satan was
permitted to have.
Guzik cautions "We are foolish to think that spiritual issues cause all physical problems,
but we are also foolish to think spiritual issues can never cause physical problems."
She was bent double, and could not straighten up at all - Bent double was a word from
medicine describing the curvature of the spine. Vincent notes that this verb straighten up is
"Used by Galen (prominent Greek physician) of strengthening the vertebrae of the spine."
Bent double (4794)(sugkupto from sun = with + kupto = bend, bow) means to bend
completely forwards, to be bowed together and is used only here in the NT. Luke of course
was a doctor and it is interesting that he was the only one that mentioned this story in the
Gospels. The term is used in contrast to anakuptō (350), “to stand straight” or “stand
erect.” Sugkupto is used in Job 9:27 "Though I say, 'I will forget my complaint, I will leave
off my sad countenance and be cheerful." The Septuagint is somewhat difficult to reconcile
with the Hebrew for last part of the verse in Greek is rendered "I will bow my face and
groan."
The nature of the pathology that caused her to be bent double is not absolutely certain, but
most observers feel that this was most likely some variation of the entity known as
"spondylitis deformans" or more accurately "spondylosis deformans." (See picture of a
man affected with this infirmity). Very likely her vertebral bodies had fused into a rigid
bent column of bone which explains why no amount of muscular effort would allow her to
lift herself up. Picture her pitiful plight pacing, peering at pavement!
StevenCole on bent double - Most people looked at her and assumed that she had a
physical problem, but Jesus perceived that her sickness was due to an evil spirit. Certainly
not all and perhaps not many physical illnesses are caused by evil spirits but, clearly, some
are. While demons cannot possess believers, they can afflict us in various ways. Paul
attributed his thorn in the flesh to a messengerof Satan that was sent by God to keephim
humble (2 Cor. 12:7). In his case, it was not God’s will to remove the source of affliction, so
that Paul was forced through his weakness to depend on God’s strength. In other cases,
such as here, it is His will to heal, but not until the problem had gone on for 18 long years.
We don’t know why God waited that long. Perhaps it was simply that He would be all the
more glorified in her cure (John 9:3; 11:4). But in spite of all her years of going to the
synagogue, this woman was in bondage to this debilitating illness that Jesus ascribes to
Satan. As such, she is a picture of the millions who attend religious services every week for
years, but they live in spiritual bondage to sin and to the prince of darkness. They are often
sincere people, but they are bent over under the load of sin and guilt. The religious system
tolerates their bondage and perhaps evenshrugs it off as accepted. But it can’t deliver them
from it. What they need is what this woman experienced, a personal encounter with the
living Lord Jesus Christ.
Spurgeon on bent double - He must have bound her very cunningly to make the knot hold
all that time, for he does not appear to have possessedher. You notice in reading the
evangelists that our Lord never laid his hand on a person possessedwith a devil. Satan had
not possessedher, but he had fallen upon her once upon a time eighteen years before, and

bound her up as men tie a beast in its stable, and she had not been able to get free all that
while.
Could not (1410)(dunamai) conveys the basic meaning of that which has the inherent
ability to do something or accomplish some end. Thus dunamai means to be able to, to be
capable of, to be strong enough to do or to have power to do something. In this passage
dunamai is modified by "me" (negative particle" and is in the present tense indicating she
continually lacked the ability to stand erect. One can envision her trying to stand up from
time to time, but the verb indicates that she did not have the power to do so and that this
went on for 18 years! Next time you walk around in your house bend over as you walk
which will help you imagine this woman's pathetic plight.
Adam Clarke - A situation equally painful and humiliating; the violence of which she could
not support, and the shame of which she could not conceal.
Pate - The physical cause of her inability to straighten up has been examined by J.
Wilkinson, who identified the paralysis as the result of spondylitis ankylopoietica, which
produces the fusion of the spinal bones.
Others have mentioned a condition known as skoliasis hysterica (A non-structural
deformity of the spine that develops as a manifestation of a psychological disorder.), but
most consider spondylitis ankylopoietica as the more likely etiology.
Straighten up (352)(anakupto from ana = again, up + kupto = to bend, stoop) means to lift
or raise oneself up, to bend up, to stand erect. Galen used anakupto of straightening the
vertebrae of the spine. Metaphorically anakuptō speaks of the mind looking up (Thayer =
"one's soul: “ to be elated, exalted") as looking up in hope in Luke 21:28. There is a use of
anakupto in the papyri in which a person speaks of the impossibility of everlooking up
again in a certain place, for very shame. This is similar to the one use in the Septuagint in
Job 10:15 where Job laments "If I am wicked, woe to me! And if I am righteous, I dare not
lift up (Lxx - has dunamai and anakupto = "I cannot lift myself up") my head. I am sated
with disgrace and conscious of my misery." Anakupto is used twice to describe Jesus in the
context of the episode of the "woman...caught in adultery, in the very act."
Anakupto - 4x in 4v
Luke 13:11 And there was a woman who for eighteen years had had a sickness
caused by a spirit; and she was bent double, and could not straighten up at all.
Luke 21:28 "But when these things begin to take place, straighten up (anakupto -
aorist imperative = command to do this now! Don't delay!) and lift up (aorist
imperative) your heads, because (term of explanation) your redemption is drawing
near."
John 8:7 But when they persisted in asking Him, He straightened up (from Jn 8:6),
and said to them, "He who is without sin among you, let him be the first to throw a
stone at her."
John 8:10 Straightening up, Jesus said to her, "Woman, where are they? Did no one
condemn you?"
Guzik - This woman is sometimes used as an example of a believer who can be demon
possessed. Yet as godly as she may have been, she was not born again by the Spirit of God,

because the work of Jesus had not yet been accomplished on the cross. We believe that
Christians cannot be demon possessed; not because they are good, church-going people,
but because they are new creatures in Jesus Christ, and off limits to demonic possession
and control.
Luke 13:12 When Jesus saw her, He called her over and said to her, "Woman, you are
freed from your sickness."
KJV Luke 13:12 And when Jesus saw her, he called her to him, and said unto her,
Woman, thou art loosed from thine infirmity.
• Woman Lk 6:8-10; Ps 107:20; Isa 65:1; Mt 8:16
• you are freed from your sickness Lk 13:16; Joel 3:10
• Luke 13 Resources - Multiple Sermons and Commentaries
• Luke 13:10-17 Religion Versus Reality - StevenCole
• Luke 13:10-17 Christ Creates Conflict in the Synagogue - John MacArthur
WOMAN THOU
ART LOOSED!
When Jesus saw her - "With that quick eye of his which was always in sympathy with his
audience." (Spurgeon) What some might have seenas a singular distraction, Jesus saw as a
Sabbath opportunity. Keepin mind that Jesus was teaching. If you are a teacher, various
distractions (children, people falling asleep, etc) often occur, but you are usually able to
"teach through them" so to speak. Jesus saw His "teaching plan" for the Sabbath in this
crippled woman. Lord give us eyes to see the spiritual lessons in the common place things
of life (not that the woman was "common place"). Amen
Bock - His effort to help a woman is significant in a culture where men publicly shunned
women. It shows the extent to which Jesus responds to those in need
StevenCole - Note how Jesus took the initiative in this healing. The woman exhibited no
faith. She did not appeal to Him. She probably could not evenlook up at Him, since she
was bent over with her face toward the ground. But Jesus noticed her need and did
everything necessary to heal her. G. Campbell Morgan (The Gospel of Luke [Revell], p.
163) points out that Jesus saw her and then adds, “If there is a man or a woman in any
assembly of human beings, more in need than any other, that is the man or the woman that
Jesus is after.” That is true here today. Perhaps, like this woman, you have been coming to
church for years in some spiritually bent-over condition. Perhaps people have ignored your
need or have been helpless to do anything about it. But Jesus sees youand He wants the
power of His Word to touch and heal your soul today. That power transforms you when
you make real contact with the living Lord....If we have reality with the Savior, we will be
growing in seeing people through His eyes of compassion. Although Jesus concentrated His
time on the twelve, He always had time for those who needed His tender touch. The
disciples thought that children were wasting the Master’s time, but He rebuked the
disciples and welcomed the children into His arms. The disciples were baffled that He
would take the time to talk with the Samaritan woman at the well, but Jesus knew that she
needed the living water He had to offer. While sometimes due to human limitations or

other commitments we must say no to the demands of needy people, we should never do so
callously. We should grow in compassion as we walk with our compassionate Lord.
He called her over and said to her - The woman was presumably at the back of the
synagogue on the side where women sat and Jesus called her to the front where he
addressed her Jesus' call and liberating words demonstrate His great compassion and His
unrivaled authority over the powers of darkness.
This miracle illustrates the theme of Jesus' "compassion. He is ready to exercise his power
on behalf of those in need. The miracle vividly shows that any time is appropriate to come
to God for healing and restoration." (Bock)
Woman, you are freed from your sickness - Luke uses the perfect tense for apoluo which
means she was set free in that moment and her freedom would continue. In short, Jesus
provided a permanent cure for her infirmity.
NET Note - Woman was a polite form of address, similar to “Madam” or “Ma’am” used in
English in different regions.
Freed (630)(apoluo from apó = marker of dissociation, implying a rupture from a former
association, separation + luo = loose) is used often of sending a person or a group away
from someone (Mt 14:15, 22, 23, 32, etc). It means to release or free someone from
something. Apoluo is used in classic Greek of freeing prisoners or releasing from debt.
Apoluo in the present passage has the sense of to let loose from or release from another's
custody, specifically from being bound by Satan (Lk 13:16, cf Acts 17:9). The result was
that she was set free from the sickness. As noted "perfect tense indicates, “you have been
freed and are in the state of freedom.” (Arndt) The passive voice implies that God has freed
her ("divine passive").
Vincent observes that Luke's use of apoluo is "The only passage in the New Testament
where the word is used of disease. Medical writers use it of releasing from disease, relaxing
tendons, and taking off bandages." The power of the evil spirits was to be broken when the
days of the Messiahcame.
Sickness (769)(astheneia from a = without + sthénos = strength, bodily vigor) means
literally without strength or bodily vigor = want of strength = lacking strength. Literally
astheneia refers to bodily diseases orailments (Lk 5:15, 13:11, 12, Jn 5:5, 11:4, 28:9). The
basic sense of this word is powerlessness and so the sick are without strength and are
incapacitated in some serious way in this case bent double.
Compare other healings by Jesus Luke 4:33–35; 7:21; Mark 1:23–26; 5:2–13; 7:25–30;
9:17–27; Acts 10:38)
Luke 4:33-35;In the synagogue there was a man possessedby the spirit of an
unclean demon, and he cried out with a loud voice, 34“Let us alone! What business
do we have with each other, Jesus of Nazareth? Have You come to destroy us? I
know who You are–the Holy One of God!” 35But Jesus rebuked him, saying, “Be
quiet and come out of him!” And when the demon had thrown him down in the
midst of the people, he came out of him without doing him any harm.

Luke 7:21 At that very time He cured many people of diseases and afflictions and
evil spirits; and He gave sight to many who were blind.
Mark 1:23-26; Just then there was a man in their synagogue with an unclean spirit;
and he cried out, 24saying, “What business do we have with each other, Jesus of
Nazareth? Have You come to destroy us? I know who You are–the Holy One of
God!” 25And Jesus rebuked him, saying, “Be quiet, and come out of him!”
26Throwing him into convulsions, the unclean spirit cried out with a loud voice and
came out of him.
Mark 5:2-13 When He got out of the boat, immediately a man from the tombs with
an unclean spirit met Him, 3and he had his dwelling among the tombs. And no one
was able to bind him anymore, evenwith a chain; 4because he had often been bound
with shackles and chains, and the chains had been torn apart by him and the
shackles broken in pieces, and no one was strong enough to subdue him.
5Constantly, night and day, he was screaming among the tombs and in the
mountains, and gashing himself with stones. 6Seeing Jesus from a distance, he ran
up and bowed down before Him; 7and shouting with a loud voice, he *said, “What
business do we have with each other, Jesus, Son of the Most High God? I implore
You by God, do not torment me!” 8For He had been saying to him, “Come out of
the man, you unclean spirit!” 9And He was asking him, “What is your name?” And
he *said to Him, “My name is Legion; for we are many.” 10And he began to implore
Him earnestly not to send them out of the country. 11Now there was a large herd of
swine feeding nearby on the mountain. 12The demons implored Him, saying, “Send
us into the swine so that we may enter them.” 13Jesus gave them permission. And
coming out, the unclean spirits entered the swine; and the herd rushed down the
steepbank into the sea, about two thousand of them; and they were drowned in the
sea.
Mk 7:25-30 But after hearing of Him, a woman whose little daughter had an
unclean spirit immediately came and fell at His feet. 26Now the woman was a
Gentile, of the Syrophoenician race. And she kept asking Him to cast the demon out
of her daughter. 27And He was saying to her, “Let the children be satisfied first, for
it is not good to take the children’s bread and throw it to the dogs.” 28But she
answered and *said to Him, “Yes, Lord, but eventhe dogs under the table feed on
the children’s crumbs.” 29And He said to her, “Because of this answer go; the
demon has gone out of your daughter.” 30And going back to her home, she found
the child lying on the bed, the demon having left.
Mk 9:17-27 And one of the crowd answered Him, “Teacher, I brought You my son,
possessedwith a spirit which makes him mute; 18and whenever it seizes him, it
slams him to the ground and he foams at the mouth, and grinds his teeth and
stiffens out. I told Your disciples to cast it out, and they could not do it.” 19And He
*answered them and *said, “O unbelieving generation, how long shall I be with
you? How long shall I put up with you? Bring him to Me!” 20They brought the boy
to Him. When he saw Him, immediately the spirit threw him into a convulsion, and
falling to the ground, he began rolling around and foaming at the mouth. 21And He
askedhis father, “How long has this been happening to him?” And he said, “From
childhood. 22“It has often thrown him both into the fire and into the water to

destroy him. But if You can do anything, take pity on us and help us!” 23And Jesus
said to him, “ ‘If You can?’ All things are possible to him who believes.”
24Immediately the boy’s father cried out and said, “I do believe; help my unbelief.”
25When Jesus saw that a crowd was rapidly gathering, He rebuked the unclean
spirit, saying to it, “You deaf and mute spirit, I command you, come out of him and
do not enter him again.” 26After crying out and throwing him into terrible
convulsions, it came out; and the boy became so much like a corpse that most of
them said, “He is dead!” 27But Jesus took him by the hand and raised him; and he
got up.
Acts 10:38 “You know of Jesus of Nazareth, how God anointed Him with the Holy
Spirit and with power, and how He went about doing good and healing all who were
oppressed by the devil, for God was with Him
Luke 13:1-17: “Jesus Teaches About The Importance Of Repenting / The Unfruitful Fig
Tree / Jesus Heals On The Sabbath”
By
Jim Bomkamp
Back HYPERLINK "../../biblestu.htm"Bible Studies Home Page
1. INTRO:
1.1. In our last study, we looked at verses 35-59 of chapter 12.
1.1.1. Having told His disciples that He would die and raise again from the dead, Jesus told
them that after He has raised from the dead that they need to begin living their lives in
such a way that they are always prepared in heart for His return for them.
1.1.2. Jesus told His disciples that regarding His return for them they are to be like men
who are waiting for their master when he returns from a wedding feast.
1.2. In our study today, we are going to look at the first 17 verses of chapter 13.

1.2.1. We will see that Jesus takes an opportunity to discuss why bad things happen to some
people as well as the importance of every person repenting and getting their life right with
the Lord.
1.2.2. Jesus speaks about the unfruitful fig tree.
1.2.3. Jesus heals a woman on the Sabbath which causes much controversy when the
synagogue leader is angry because he believes Jesus has broken the Sabbath Law by
healing. Jesus rebukes this leader and the Jews in general for their callous attitudes and for
hypocrisy.
2. VS 13:1-3 - “1 Now on the same occasion there were some present who reported to Him
about the Galileans whose blood Pilate had mixed with their sacrifices. 2 And Jesus said to
them, “Do you suppose that these Galileans were greater sinners than all other Galileans
because they suffered this fate? 3 “I tell you, no, but unless you repent, you will all likewise
perish.” - Some people report to Jesus about a massacre of some Galileans at the hands of
Pontius Pilate and Jesus uses the opportunity to teach about why tragedies occur and the
need for repentance
2.1. This report to Jesus by the crowd at this time might have been in response to Jesus’
apocalyptic teaching of the people just previously about the importance of seeing the signs
of the time. Jesus chided the Jews for being so adept at predicting the weather because of
the appearance of the sky or the direction of the wind, yet they were had no spiritual
perception at all and did not have a clue who Jesus was or why He had come.
2.2. Here we read about a tragic event caused by a very treacherous man, the governor,
Pontius Pilate. In another couple of weeks or less Pilate will have the opportunity to spare
the life of Jesus when Jesus is brought before him with false charges being brought by the
Jews. However, instead of setting Jesus free, with a callous indifference he will choose to
abdicate his responsibility to execute justice and wash his hands of the matter giving the
Jewish leaders the permission to crucify their own Messiah.
2.3. We do not know exactly which event in history might be in reference in this passage,
however this type of treachery was carried out by Pontius Pilate on several occasions.
Darrell Boch lists five different events that occurred during this general timeframe that
have been proposed as the specific incident mentioned here:

2.3.1. “After effigies of Roman rulers were displayed in Jerusalem, some Jews marched to
Caesarea to beg Pilate to remove the ensigns (Josephus, Jewish War 2.9.2-3 §§
169-74; Antiquities 18.3.1 §§
55-59). This event is too late (A.D. 26) and is in the wrong place.
2.3.2. Some Jews were massacred in connection with the building of an aqueduct in
Jerusalem (Josephus, Jewish War 2.9.4
§§ 175-77; Antiquities 18.3.2 §§
60-62; Olmstead 1942: 142-47). This event is not at the temple, and it involved Judeans.
2.3.3. Some Samaritans were attacked at Mount Gerizim in A.D. 36 (Josephus, Antiquities
18.4.1
§§ 85-87; mentioned by Rengstorf 1968: 169). The location and the victims are not correct,
and the time of the incident is too late.
2.3.4. Archelaus slew three thousand Jews in 4 B.C. (Josephus, Jewish War 2.1.3 §§
8-13; Antiquities 17.9.3 §§
213-18; S. Johnson 1935). The time is too early, and it involves a different ruler.
2.3.5. Six thousand Jews were murdered by Alexander Janneus, who had been pelted with
citrons during the Feast of Tabernacles (Josephus, Antiquities 13.13.5 § 372; noted by Zahn
1920: 521). The incident is entirely too early, having occurred in the early part of the first
century.”
2.4. Warren Wiersbe has given his opinion about this particular incident, “The atrocity
mentioned in verse 1 may have taken place when Pilate “appropriated” money from the
temple treasury to help finance an aqueduct. A large crowd of angry Jews gathered in
protest; so Pilate had soldiers in civilian clothes mingle with the mob. Using concealed
weapons, the soldiers killed a number of innocent and unarmed Jews, and this only added
to the Jew’s hatred for their governor.”
2.5. Regardless of whatever event it was that was being referenced by those who reported
the incident to Jesus at this time, this deed was very evil and left a big impression upon
those who reported it to Jesus.
2.6. The crowd might have wanted to know if Jesus was willing or interested in getting
involved in righting such a horrible injustice, especially if they sensedthat Jesus intended

to position Himself to be MessiahKing over the Jews in fulfillment of God’s promise to the
nation. In keeping with Jesus’ expressedmission in this first advent, He avoids a political
discussion and uses this opportunity to warn the people about the importance of repenting
of their sins.
2.7. Before admonishing the crowd about the need for repentance, Jesus first wants to
make a point about why tragedy occurs in peoples’ lives. In considering this topic, notice
first of all here that the people do not ask Jesus why things such as this happen to people
and whether or not those who were slaughtered were worse sinners than others. Jesus
Himself chooses to address this topic, and perhaps in addressing the topic He is answering
a question that the people were considering in their minds but had not asked. The question
is, “How could bad things happen to good people?” This question has been asked by people
all through he ages.
2.8. Jesus begins His teaching by first asking the people a rhetorical question, ‘Do you
suppose that these Galileans were greater sinners than all other Galileans because they
suffered this fate?’ The answer to this question Jesus immediately gives, ‘I tell you, no.’
2.9. Throughout history it has been the case that when bad things happen to people there
are some who have taken the position that the person to whom the things happened must
have somehow deserved what happened. They think that it must be that the person has
committed some sort of horrible sin because how would a just and loving God allow bad
things to happen to good people? When you read the book of Job in the Old Testament you
see that this is the very position that Job’s friends took concerning the calamity that
occurred in his life. They accused him of sinning and bringing his suffering upon himself.
However, we also read in the latter part of that book that the Lord rebukes Job’s friends
for sinning because they spoke to Job and condemned him without knowing what they
were talking about.
2.10. Warren Wiersbe writes the following story which illustrates the importance of not
judging others by their circumstances, “When the blind English poet John Milton was old
and obscure, he was visited one day by Charles II, son of the king that the Puritans had
beheaded. “Your blindness is a judgment from God for the part you took against my
father,” said the king. Milton replied, “If I have lost my sight through God’s judgment,
what can you say of your father who lost his head?””.
2.11. In the book “In the Eye of the Storm” by Max Lucado, he tells the following story that
illustrates how wrong it is to judge others based upon things that happen to them:
“Once there was an old man who lived in a tiny village. Although poor, he was envied by
all, for he owned a beautiful white horse. Even the king coveted his treasure. A horse like
this had never been seenbefore—such was its splendor, its majesty, its strength.
People offered fabulous prices for the steed, but the old man always refused. “This horse is
not a horse to me,” he would tell them. “It is a person How could you sell a person? He is a
friend, not a possession. How could you sell a friend?” The man was poor and the
temptation was great. But he never sold the horse.
One morning he found that the horse was not in the stable. All the village came to see him.
“You old fool,” they scoffed, “we told you that someone would steal your horse. We warned
you that you would be robbed. You are so poor. How could you ever hope to protect such a
valuable animal? It would have been better to have sold him. You could have gotten

whatever price you wanted. No amount would have been too high. Now the horse is gone,
and you’ve been cursed with misfortune.”
The old man responded, “Don’t speak too quickly. Say only that the horse is not in the
stable. That is all we know; the rest is judgment. If I’ve been cursed or not, how can you
know? How can you judge?”
The people contested, “Don’t make us out to be fools! We may not be philosophers, but
great philosophy is not needed. The simple fact that your horse is gone is a curse.”
The old man spoke again. “All I know is that the stable is empty, and the horse is gone. The
rest I don’t know. Whether it be a curse or a blessing, I can’t say. All we can see is a
fragment. Who can say what will come next?”
The people of the village laughed. They thought that the man was crazy. They had always
thought he was a fool; if he wasn’t, he would have sold the horse and lived off the money.
But instead, he was a poor woodcutter, an old man still cutting firewood and dragging it
out of the forest and selling it. He lived hand to mouth in the misery of poverty. Now he had
proven that he was, indeed, a fool.
After fifteen days, the horse returned. He hadn’t been stolen; he had run away into the
forest. Not only had he returned, he had brought a dozen wild horses with him. Once again
the village people gathered around the woodcutter and spoke. “Old man, you were right
and we were wrong. What we thought was a curse was a blessing. Please forgive us.”
The man responded, “Once again, you go too far. Say only that the horse is back. State only
that a dozen horses returned with him, but don’t judge. How do you know if this is a
blessing or not? You see only a fragment. Unless you know the whole story, how can you
judge? You read only one page of a book. Can you judge the whole book? You read only
one word of a phrase. Can you understand the entire phrase?
“Life is so vast, yet you judge all of life with one page or one word. All you have is a
fragment! Don’t say that this is a blessing. No one knows. I am content with what I know. I
am not perturbed by what I don’t.”
“Maybe the old man is right,” they said to one another. So they said little. But down deep,
they knew he was wrong. They knew it was a blessing. Twelve wild horses had returned
with one horse. With a little bit of work, the animals could be broken and trained and sold
for much money.
The old man had a son, an only son. The young man began to break the wild horses. After
a few days, he fell from one of the horses and broke both legs. Once again the villagers
gathered around the old man and cast their judgments.
“You were right,” they said. “You proved you were right. The dozen horses were not a
blessing. They were a curse. Your only son has broken his legs, and now in your old age
you have no one to help you. Now you are poorer than ever.”
The old man spoke again. “You people are obsessedwith judging. Don’t go so far. Say only
that my son broke his legs. Who knows if it is a blessing or a curse? No one knows. We only
have a fragment. Life comes in fragments.”
It so happened that a few weeks later the country engaged in war against a neighboring
country. All the young men of the village were required to join the army. Only the son of

the old man was excluded, because he was injured. Once again the people gathered around
the old man, crying and screaming because their sons had been taken. There was little
chance that they would return. The enemy was strong, and the war would be a losing
struggle. They would never see their sons again.
“You were right, old man,” they wept. “God knows you were right. This proves it. Your
son’s accident was a blessing. His legs may be broken, but at least he is with you. Our sons
are gone forever.”
The old man spoke again. “It is impossible to talk with you. You always draw conclusions.
No one knows. Say only this: Your sons had to go to war, and mine did not. No one knows
if it is a blessing or a curse. No one is wise enough to know. Only God knows.””
2.12. Jesus then tells the crowd, ‘unless you repent, you will all likewise perish.’ This
response by Jesus answers the question of whether or not a person can come to salvation
through Christ without having repented of his sins. Repentance is an inseparable step in
coming to have saving faith in Jesus. Faith and repentance, you see, are two sides of the
same coin.
3. VS 13:4-5 - “4 “Or do you suppose that those eighteen on whom the tower in Siloam fell
and killed them were worse culprits than all the men who live in Jerusalem? 5 “I tell you,
no, but unless you repent, you will all likewise perish.”” - Jesus asks if another group of
people who were killed were worse sinners than others and then again tells the people that
unless they repent they will likewise perish
3.1. The first incident was one which was caused at the hands of a treacherous government
official. However, now the incident in question is a natural catastrophe or an accident. A
tower had fallen upon some individuals and killed them.
3.2. Jesus again poses the rhetorical question of whether or not those upon whom these
things occurred were worse offenders than others. Then, again He immediately gives the
answer, “I tell you no.”
3.3. In this life and with our limited and humble understanding of the things that occur
around us, we cannot fathom to guess what reasons the Lord has for allowing to happen
some of the things that occur. Those who think that they understand why the Lord does
everything that He does are dangerous and cause many to be hurt by their judgmental
attitudes. When tragedy strikes someone we should weep with them, point them to the Lord
as their hope and help, but we should never try to explain to them why God has allowed
this to happen to them. Sometimes its best to just tell someone in this situation, “I have no
idea why the Lord allows some things to happen in people’s lives, however I do know that
He is a good and just God and that He is in control of events and does have a good reason
for allowing everything that happens to occur.”
3.4. Jesus repeats His warning to the people here that if each and every one of them does
not repent that he/she will likewise perish. Repentance means to make a 180°
turn from our life of sin and to begin following and obeying the Lord. We repent of our sin
and we repent to God, both are involved.

3.5. We are living in a world that has already been judged by God. Mankind has inherited
a sinful nature from Adam, our federal head, and therefore we sin and because we sin we
shall ‘perish’ for eternity in eternal punishment. Jesus expressedthis in John 3:16-17 when
He said, “16 “For God so loved the world, that He gave His only begotten Son, that whoever
believes in Him shall not perish, but have eternal life. 17 “For God did not send the Son into
the world to judge the world, but that the world might be saved through Him.”
4. Luke 13:6-9 - “6 And He began telling this parable: “A man had a fig tree which had
been planted in his vineyard; and he came looking for fruit on it and did not find any. 7
“And he said to the vineyard-keeper, ‘Behold, for three years I have come looking for fruit
on this fig tree without finding any. Cut it down! Why does it evenuse up the ground?’ 8
“And he answered and said to him, ‘Let it alone, sir, for this year too, until I dig around it
and put in fertilizer; 9 and if it bears fruit next year, fine; but if not, cut it down.’” - Jesus
tells His disciples the parable about the unfruitful fig tree
4.1. Having warned everyone about the need for repentance in a person’s life in order that
he/she might not perish, Jesus now begins though use of a parable to expound upon the fact
that the Lord wants fruitfulness out of His people’s lives.
4.2. In Israel, fig trees grew to ten to fifteen feet in height and produced mature figs about
the size of cherries every year.
4.3. When a person plants a vine or a fruit tree, he usually has in mind a purpose for that
vine or tree to produce a fruit that will be useful for him to eat or sell. A vine or fruit tree
that does not produce its fruit has no other useful purpose and actually takes up space and
nutrients from the soil, as well as precious time and energy in maintenance from the one
who is the vinedresser.
4.4. On other occasions Jesus compared the crowd to a fruitless fig tree (see Matt. 21:19-21,
Mark 11:13-14, Matt. 24:32, Mark 13:28, Luke 21:29).
4.5. Israel is referred to as a “vineyard” or ‘fig tree’ several times in the Old Testament,
including Isaiah 5:1-7, “1 Let me sing now for my well-beloved A song of my beloved
concerning His vineyard. My well-beloved had a vineyard on a fertile hill. 2 He dug it all
around, removed its stones, And planted it with the choicest vine. And He built a tower in
the middle of it And also hewed out a wine vat in it; Then He expected it to produce good
grapes, But it produced only worthless ones. 3 “And now, O inhabitants of Jerusalem and
men of Judah, Judge between Me and My vineyard. 4 “What more was there to do for My
vineyard that I have not done in it? Why, when I expected it to produce good grapes did it
produce worthless ones? 5 “So now let Me tell you what I am going to do to My vineyard: I
will remove its hedge and it will be consumed; I will break down its wall and it will become
trampled ground. 6 “I will lay it waste; It will not be pruned or hoed, But briars and thorns
will come up. I will also charge the clouds to rain no rain on it.” 7 For the vineyard of the
Lord of hosts is the house of Israel And the men of Judah His delightful plant. Thus He
looked for justice, but behold, bloodshed; For righteousness, but behold, a cry of distress.”

4.6. The owner of the vineyard had shown great patience in putting up with a non-
productive fig tree for three years. Now, he was giving the vinedresser one more year to try
and give some special attention to the fig tree to see if with this special care that it might be
able to bear figs the next year. For the next year, the vinedresser will put fertilizer around
the fig tree and break up the soil around its roots so that it might more easily get moisture
and nutrients. However, the owner of the vineyard will eventually run out of patience and
cut down this unfruitful fig tree if it does not produce figs this next year. This all illustrates
that the Lord had just about run out of patience with Israel. They had hardened their
hearts against the Lord and though a very religious people they had turned away from the
Lord. Now, the nation has one last chance to repent and find the Lord and if they do not
then they shall be rejected by the Lord. We know that the Lord did in fact judge Israel
because they rejected their Savior for in less than 40 years from this day the nation will be
overthrown and destroyed by the Romans (70 A.D.).
5. VS 13:10 - “” 10 And He was teaching in one of the synagogues on the Sabbath.” - Jesus
was teaching on the Sabbath
5.1. This is the last record in the gospels of Jesus teaching in the synagogues.
6. VS 13:11-17 - “11 And there was a woman who for eighteen years had had a sickness
caused by a spirit; and she was bent double, and could not straighten up at all. 12 When
Jesus saw her, He called her over and said to her, “Woman, you are freed from your
sickness.” 13 And He laid His hands on her; and immediately she was made erect again and
began glorifying God. 14 But the synagogue official, indignant because Jesus had healed on
the Sabbath, began saying to the crowd in response, “There are six days in which work
should be done; so come during them and get healed, and not on the Sabbath day.” 15 But
the Lord answered him and said, “You hypocrites, does not each of you on the Sabbath
untie his ox or his donkey from the stall and lead him away to water him? 16 “And this
woman, a daughter of Abraham as she is, whom Satan has bound for eighteenlong years,
should she not have been releasedfrom this bond on the Sabbath day?” 17 As He said this,
all His opponents were being humiliated; and the entire crowd was rejoicing over all the
glorious things being done by Him.” - Jesus heals a woman on the Sabbath and incurs the
wrath of the synagogue official
6.1. Meetings of people with Jesus are never chance meetings. The meeting of this woman
whom Jesus heals on this day could have happened at any time and on any day of the week.
However, the Lord chose this day because He wanted to make some very important points
to the people in Israel about their religion by healing this woman on the Sabbath,
including:
6.1.1. It is always a good time to do a truly good deed for someone.

6.1.2. God’s working always has people’s best interests in mind.
6.1.3. Salvation is about being freed not about coming into bondage.
6.2. We cannot imagine the suffering that this woman has undergone through the past
eighteen years of her life. Throughout these eighteenyears she has because of a demon been
‘bent double and could not straighten up at all.’
6.2.1. By the way, not all illness is from a demonic origin as we also see from Jesus’ healings
in the New Testament. Most of the time we see that Jesus is not dealing with a demonic
condition when He heals people.
6.3. This woman’s love for and commitment to the Lord is seenin that evenafter eighteen
years with a horrible debilitating disease causedby a demon she still regularly attended
worship at the synagogue. We can imagine how she could have gotten bitter towards God
or allowed her severe physical difficulties to become an excuse for not coming to worship,
yet she did neither.
6.4. Jesus calls this woman to come over to Him, and this would have been a cruel request
for it brought attention to her illness, except for the fact that Jesus intended to reverse her
condition and free her from all of her suffering.
6.5. This is yet another healing that came about at Jesus’ leading, no one askedHim to heal
this woman on this day. This shows yet again Jesus’ compassion that He had for people.
6.6. What is at issue in this story is that the synagogue leader really does believe that Jesus
has broken the Sabbath laws by healing this woman on the Sabbath. This man and his
attitudes symbolize all of the religion of the Jews in Jesus’ day.
6.7. There are many things about this story that show how ridiculous and hard-hearted this
synagogue leader was on this day, including:
6.7.1. How could healing someone be construed to be “working” on the Sabbath? All Jesus
did was speak to the woman. It was God who did the healing.
6.7.2. The synagogue official is upset about Jesus’ healing this woman yet he himself had no
ability or power to heal this woman. Healing was something that was completely out of his
realm of possibilities. He was upset that Jesus did an incredible and wonderful work in
healing this woman when he had nothing that he could offer to her in the way of help. Was
he just jealous of Jesus?
6.7.3. Why isn’t this man simply rejoicing because this woman has been releasedfrom this
horrible disease after being afflicted like this for eighteenyears.

6.8. This story was meant to illustrate to the Jews how that their manmade religion with all
of its made up rules and regulations was not benefiting people and did not meet their needs.
Instead it brought bondage. Jesus reveals to this synagogue leader that the leader is more
concerned about his own animals than he is about people. The synagogue leader would
untie his ox or donkey from the stall and take it to get water on the Sabbath, yet he would
not think about having a woman healed from a horrible illness of 18 years on the Sabbath.
6.9. We read here that as Jesus was saying these things that the synagogue officials were
being humiliated and that the crowd was rejoicing over the ‘glorious things being done by
Him.’ Having come into Judea for this last Passoverbefore His crucifixion, the conflict that
Jesus will face with the Pharisees is only going to worsen and finally lead to Jesus’ murder.
7. CONCLUSIONS:
7.1. As we consider the events that occurred in this study, we need to apply the principles
we have learned to our own lives. Considering Jesus’ teaching about the fact that when bad
things happen to people that this does not necessarily mean that they are particularly evil
or deserving of this, we ought to personalize this by being careful not to judge others based
upon their circumstances. Leave all judgment to God after all we only have a fragment of
the information about anyone and their situation, or about God’s plans and purposes.
7.2. God has called you to be a fruitful fig tree for Him. You have a purpose that He placed
you here for, it is to bear fruit for Him. Don’t allow yourself to merely a leach off of God
and take up valuable nutrients that could go to others. Fulfill your purpose and calling by
the Lord!
7.3. Considering Jesus’ healing of this woman with great need on the Sabbath and the
synagogue leader’s response, don’t be like the Pharisees and allow religious tradition or
rules to get in the way of your caring for others and being a blessing to them. Christianity
is about loving people and caring and ministering to them, and Jesus is our best example of
this.
GENE BROOKS

Luke 13:10-21 - The Gracious Kingdom
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Healing an infirm woman on Sabbath (J. Tissot)
Key Truth: Luke wrote Luke 13:10-21 to call people to respond to the graciousness of
Christ and His Kingdom.
Key Application: Today I want to show you what God’s Word says about the gracious
Kingdom.
Pray and Read: Luke 13:10-21
Contextual Notes:
Since the beginning of his Gospel, Luke has focused on the importance of walking in faith
and not in unbelief. Luke’s Gospel makes a major shift at Luke 9:51 where Jesus leaves his
Galilean ministry and turns resolutely toward Jerusalem and His coming Suffering, Death,
and Resurrection. Luke’s message of trusting Christ sharpens, and his warning against
unbelief hones in on the very religious yet unbelieving Jewish leadership.
Luke shows us that new resolute focus in chapters 10 and 11, calling us to realign our own
priorities to those of our resolute Lord: First, the priority of His Gospel to the nations
(Luke 10:1-24); second the priority of our love for our neighbors (Luke 10:25-37); third,
the priority of His Presence (Luke 10:38-42) walked out a higher priority of prayer in our
lives (Luke 11:1-13); fifth, the priority of Jesus’ authority in our lives (Luke 11:14-28)
which calls us to a high priority on repentance (Luke 11:29-36).
Luke 10:1-24 The Priority of His Gospel (for the nations)
Luke 10:25-37 The Priority of Your Love (for your neighbor)
Luke 10:38-42 The Priority of His Presence
Luke 11:1-13 The Priority of Your Prayer

Luke 11:14-28 The Priority of His Authority
Luke 11:29-36 The Priority of Your Repentance
First, Jesus condemns the wrong kind of religion – dead religion that is devoid of
relationship with Him (Luke 11:37-54). Then he warns his disciples of hypocrisy and points
away from the fear of man to the right kind of fear, the fear of God (Luke 12:1-12). Jesus
next warns against materialism but instead to focus on being rich toward God (Luke 12:13-
21), then warns against worry and encourages his disciples to trust the Lord for provision
(Luke 12:22-34). The right kind of focus follows (Luke 12:35-59), then Luke’s outline calls
us to the right kind of religion, one of repentance and grace (Luke 13:1-19).
Luke 11:37-54 The Wrong Kind of Religion (without relationship)
Luke 12:1-12 The Right Kind of Fear (not of men, but of God)
Luke 12:13-21 The Wrong Kind of Focus (not greed, but God)
Luke 12:22-34 The Wrong Kind of Fear (not worry, but trust)
Luke 12:35-59 The Right Kind of Focus (on eternity, not this world)
Luke 13:1-9 The Right Kind of Religion (with repentance)
In a series of illustrations, Jesus reminds us that the world is rushing toward Christ’s
Second Coming. To be ready, believers must serve God actively (Luke 12:35-53) and
unbelievers must make peace with God before it is too late (Luke 12:54-59). Jesus’ urgent
warnings about the end times must have gotten some of his listeners thinking (Luke 13:1-
9), and they told him about the Roman procurator’s brutal actions against the Galileans in
cutting them down in cold blood as they sacrificed in the Temple, of all places. Surely this
indicated the seriousness and urgency of the times. What was this world coming to? That
the government would cut down people who were peaceably worshipping in the Temple
courts? And Jesus answers them by turning the discussion to his main point: A warning to
repent of sin.
Sermon Points:
1. Embrace the freedom of the Kingdom of Grace (Luke 13:10-17)
2. Embrace the peace of the Kingdom of Grace (Luke 13:18-21)
Exposition: Note well,
1. EMBRACE THE FREEDOM OF THE GRACIOUS KINGDOM (Luke 13:10-17)
a. Jesus’ teaching in Luke 11-13 is now interrupted with a healing miracle on the Sabbath
day. Every Gospel shows a conflict between the Pharisees and Jesus overthe Sabbath
(Luke: Luke 6:6-11; 13:10-17; 14:1-6; Mark 3:1-6), and this one is typical. So once again
the Sabbath controversy demonstrates the religious leadership’s insensitivity to human
need and their own need for faith. In Jesus’ last recorded incident in a synagogue, Jesus
gives a vivid picture of dead religion. They are more concerned with custom than caring
(Luke 13:10-17). Jesus labels the synagogue ruler’s response as hypocrisy.
b. Luke 13:10 – It was customary for a visiting rabbi to be invited to give the sermon for
the synagogue service, and the synagogue ruler must have had some respect for him since
he allowed Jesus to teach.

c. Luke 13:11- Women were not allowed in the inner court of the Temple in Jerusalem, but
they participated in local synagogue worship. The Greek text says she was “having a spirit
of infirmity/weakness.” The condition caused her to be stooped over and not able to stand
upright.[1] Verse 16 blames the condition on demonic oppression too. Luke attributes
many illnesses as a doctor to demonic activity (madness Luke 8:29; epilepsy Luke 9:39;
muteness Luke 11:14; lameness Luke 13:11), yet illness is not always considered demonic
Matt 4:24.
d. For 18 years that devilish spirit had oppressed her, hunching her over, pressing her face
down. As she shuffled to the synagogue that day, all she saw was where to step, the dirt and
gravel at her feet. That was her world. No one could help, and apparently no one really
cared. But Jesus noticed her in the crowd. With one touch, she lifted her face to the Son
and stretched her arms to the sky in praise to God.
e. Luke 13:12-13: “Woman, thou art loosed!” Christ called this woman to Himself and
healed her, setting her free of her spirit of infirmity. While the woman glorified God
because of the deliverance granted to her, the synagogue ruler openly repudiated Christ
because He performed the miracle on the Sabbath day.
f. APPLICATION: Why hasn’t your loved one (or evenyou yourself) been healed like that,
eventhough you have prayed and askedthe Lord? Read 1 Thessalonians 4:16-18 and 1
Corinthians 15:51-55. All our bodies will be healed and changed when Jesus returns. If you
are like that bent-over woman, bearing a load of physical disabilities, for anyone whom
Jesus has not yet touched, don’t lose hope. One day you will close your eyes and wake to his
loving touch. One day even your body will bloom eternal.
g. Luke 13:14 – The Sabbath: The synagogue ruler reminds the congregation that the
Torah / Ten Commandments established the seventhday as a day of rest (Exod 20:9-11;
Deut 5:13). Notice that he does not deny the healing and that he speaks to the people, not to
Christ, perhaps to avoid a direct confrontation or out of respect to his position. Over
centuries the Jewish legal experts debated what exactly constituted “work” and established
many rules restricting activity on the Sabbath. It eventually got pretty silly. It was OK to
spit on a rock, but not on loose earth because that would be plowing. Tying some knots was
work, but tying others to prevent animals from wandering on Sabbath was OK. And there
were ways around the rules. One could travel only six-tenths of a mile (2000 cubits) from
home on the Sabbath[2], but if a person left a personal possessionat the limit of a Sabbath
day’s journey, that place became “home” to him and he could travel an equal distance
further. They could build a crude structure around a well so that it would be a “home,”
and then they could water their animals. These rules were binding on good Jews.
h. Luke 13:15 – The Savior points out their sheerhypocrisy and selfishness. They would no
doubt care for (their own) needy animal on the Sabbath. How much more important to
care for a needy person. Jesus is making an argument in the rabbinical style of arguing
lesserto the greater. The word play Luke uses is telling. The same verb is used for the
woman who was “loosed/set free” is used for untying an animal (luo; Luke 13:15).
i. APPLICATION: Legalism always smothers and kills spontaneity. It confines God in a
box and tells Him what He can and cannot do. Legalism values rules more than the people
the rules were meant to serve. Instead of joining hands in celebration with this freed
woman, he wanted to put her and the congregation back in bondage. That is what control

does. It kills the work of the Spirit. The Lord can break the power of life-killing legalism in
our lives. He did it in Paul’s life (1 Tim 1:12-16).
j. Luke 13:16 – Daughter of Abraham: She was not a bad woman. She was not just a
human being. She was a chosen one of blood and faith. Satan: Jesus refers to Satan
recalling the inbreaking of the Kingdom in Jesus’ ministry (Luke 4). Jesus also emphasizes
that Satan has kept her bound “ten and eight years.”
k. Luke 13:17 – Humiliated: In both Greek and Jewish rabbinical debate, a wise and
skillful orator was one who could baffle and silence his opponents. Apparently Jesus drove
home the point so sharply that evenhis opponents were forced to recognize he was right.
Everyone celebrated (Exod 34:10). The phrase, “They were put to shame,” echoes Isaiah
45:15, 17, where the shame of those who make idols are contrasted with Israel’s God, who
saves with an everlasting salvation. But there is a huge difference between realizing one is
wrong and repenting. The word for humiliated is also used in Rom 5:5 of one who finds his
faith is in vain.
l. This woman, also a type of Israel, crippled and bent over for years, unable to walk
uprightly before God. If we would only come in hope to Him, He is prepared to heal any
nation which will turn in faith to Him.
m. APPLICATION: Second Corinthians 7:10 tells us the difference between worldly
sorrow and Godly sorrow. Notice in that verse that Godly sorrow leads to repentance
without regret. Worldly sorrow leads to death. A dear friend named Fern Noble taught me
what I am about to tell you. Worldly sorrow looks like the oppressed woman, bent over,
focused on self and my own wounds. Godly sorrow looks like the healed woman, standing
upright, hands raised praising God. When we focus on ourselves, our problems, our navels,
it leads to self-centeredness, depression, and death, the Scripture says. When we focus on
Christ, His person, His work, we are led to praise, joy, contentment, and wholeness. You
make the decision what your attitude will be. Where are you going to place your attention?
Focused down on self or focused up on Him? One leads to death. One leads to repentance
and leaves no regret.
2. EMBRACE THE PEACE OF THE KINGDOM OF GRACE (Luke 13:18-21)
a. Jesus then warns his listeners not to misunderstand God’s kingdom. Rather than coming
glory, the Kingdom enters humbly and will only later become glorious (Luke 13:18-21). In
contrast to their expectation of a dramatic and cataclysmic event to bring in the Kingdom,
Jesus says that it happens gradually, almost imperceptibly, but then with overwhelming
growth permeating and transforming hearts globally (Mark 4:26-29).
b. Luke 13:18-19 – Mustard Seed: The mustard seedwas used proverbially among the Jews
for something very small. The mustard plant could grow in one summer from a planted
seedinto a plant large enough for birds to light in its branches – usually about 4 feet but
could grow to 10 to 25 feet. Just like the mustard seed, the Lord can grow the Kingdom
through a humiliating death of the Messiah(Isaiah 53:1-12; Psalm 118:22-23; Phil 2:6-11).
With this parable, He taught that from a small number who had put faith in Him, there
would come great growth. The picture of the birds’ peace and security in the bush is

characteristic of the Kingdom, and Jesus uses the imagery of Ezekiel and Daniel to identify
the birds as the nations of the world (Ezek 17:22-24; 31:6; Daniel 4:9-11, 18).
c. Luke 13:20-21 – Yeast (Leaven): Yeast is usually used as a negative image (Luke 12:1),
but here it is positive. Yeast was used every day for baking bread. Yeast works quietly,
pervasively, and irreversibly in the flour, here three sata (a saton was a dry measure equal
to 3 gallons) about 20 pounds. So it is with the Kingdom which starts small and grows large
and quietly permeates the entire world.
d. ILLUSTRATION: Within forty years of the Resurrection, there were churches in every
major city of the Roman Empire. Within two and a half centuries, the entire Roman
Empire was Christianized, not by a sword like Islam did it, but by the grace of Christ and
the power of the Holy Spirit. Today we see the last remaining 6000 people groups on earth
which have been unengaged with gospel contact being prayed for, strategically chosen, and
engaged with the Good News.
Invitation:
Do you have peace? Is your eternal future secure? Are you submitted to Christ and
trusting Him for whatever is coming in our world and in this nation? Won’t you respond to
Him right now?
THOU ART LOOSED
Intro: At Abraham Lincoln’s second inaugural, shortly before his assassination in 1865, he
spoke of how both parties deprecated war, and yet war came. He continued, “Neither party
expected the war, the magnitude, or the duration, which it has already attained. Each
looked for an easiertriumph. Both read the same Bible, and pray to the same God; and
each invokes His aid against the other.”
And with that, Lincoln let his own feelings show through as he spoke of how strange it was,
“that any men should dare to ask a just God’s assistance in wringing their bread from the
sweat of other men’s faces.”
Ultimately, the black slaves were set free. Theoretically, it became legal as early as the first
day of the year, 1863, in what has come to be known as the Emancipation Proclamation.
“The word spread,” in the words of one historian, “from Capitol Hill out across the city,
down into the valleys and fields of Virginia and the Carolinas, and eveninto the plantations
of Georgia and Mississippi and Alabama. ‘Slavery Legally Abolished!’ read the headlines,
and yet something amazing took place. The greater majority of the slaves in the South went
right on living as though they were not emancipated. That continued throughout the
Reconstruction Period.”
“The Negro remained locked in a caste systemof ‘race etiquette’ as rigid as any had known
in formal bondage, and that every slave could repeat, with equal validity, what an Alabama
slave had mumbled when askedwhat he thought of the Great Emancipator whose
proclamation had gone into effect. ‘I don’t know nothin’ ’bout Abraham Lincoln cep they
say he sot us free. And I don’t know nothin’ ’bout that neither.’”

Jesus was able to free from infirmity

Jesus was able to free from infirmity

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