So ought not this woman, being a daughter of Abraham, whom Satan has bound -- think of it -- for eighteen years, be loosed from this bond on the Sabbath?

 

 Now He was teaching in one of the synagogues on the Sabbath.  And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up.  But when Jesus saw her, He called her to Him and said to her, "Woman, you are loosed from your infirmity."  And He laid His hands on her, and immediately she was made straight, and glorified God.  But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, "There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day."  The Lord then answered him and said, "Hypocrite!  Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it?  So ought not this woman, being a daughter of Abraham, whom Satan has bound -- think of it -- for eighteen years, be loosed from this bond on the Sabbath?"  And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him. 

 

- Luke 13:10–17 

 

Yesterday we read that were present at that season some who told Jesus about the Galileans whose blood Pilate had mingled with their sacrifices.  And Jesus answered and said to them, "Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things?  I tell you, no; but unless you repent you will all likewise perish.  Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem?  I tell you, no; but unless you repent you will all likewise perish."  He also spoke this parable:  "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none.  Then he said to the keeper of his vineyard, 'Look, for three years I have come seeking fruit on this fig tree and find none.  Cut it down; why does it use up the ground?'  But he answered and said to him, 'Sir, let it alone this year also, until I dig around it and fertilize it.  And if it bears fruit, well.  But if not, after that you can cut it down.'"

 

 Now He was teaching in one of the synagogues on the Sabbath.  And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up.  But when Jesus saw her, He called her to Him and said to her, "Woman, you are loosed from your infirmity."  And He laid His hands on her, and immediately she was made straight, and glorified God.  But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, "There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day."  The Lord then answered him and said, "Hypocrite!  Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it?  So ought not this woman, being a daughter of Abraham, whom Satan has bound -- think of it -- for eighteen years, be loosed from this bond on the Sabbath?"  And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.  Jesus makes an extraordinary remark when addressing the crowd regarding the woman's eighteen years of suffering.  He says to them, "Think of it."   My study bible comments that the patristic tradition sees this command as directing us to a spiritual meaning for the eighteen years.  It says that as the Greek expression is literally translated "ten and eight years," both St. Ambrose and Theophylact see ten as representing the Ten Commandments and eight as representing grace, for the day of Resurrection is often called the "eighth day."  Thus humanity is lifted up by faith in Christ, who fulfills both law and grace.  This is surely borne out in the action of this story itself, in which grace fulfills the healing of a daughter of Abraham and in the rejoicing of the multitude.

 

In Luke's Gospel, we can read the consistent revelation of grace on the part of Jesus Christ.  In today's reading, it's quite remarkable that all Christ's adversaries were put to shame.  In the general context of the Gospel, that would have something to do with the fact that all the multitude rejoiced for all the glorious things that were done by Him.  During Holy Week events, we're told by Luke that the leaders wouldn't speak openly against John the Baptist for fear of the crowds (Luke 20:1-8).  So, we are given to understand that the leadership does care about their standing among the people, at least out in the open, giving us a picture which modern people can understand as highly political; in fact, reminding us of politicians.  These same leaders will also stir up the crowds to clamor for Jesus' death on Good Friday, no doubt well-planted with rumors and exhortations and their own supporters in the crowd.  Again, we have a familiar picture to modern people of political machination, even of large numbers of people, and the legacy for an entire nation.  But here in today's reading, Jesus' expression of grace manifesting before all in the healing of this suffering woman is on display, and nothing can stop it.  This is the graciousness of God that breaks through by revelation.  Jesus makes it clear that the insistence upon ownership of the laws of Moses by these religious leaders and their legalistic interpretation in such a harsh way is, in fact, not what the law calls for, and does not reflect the gracious and merciful God of Abraham, of whom this suffering woman is a daughter.   Jesus, in fact, gives us so much psychology, as He shows quite clearly through His actions how the hard-hearted may indeed thwart even the word of God to act in harsh injustice, like denying this woman healing on the Sabbath.  Jesus emphasizes her suffering when He tells them "think of it" -- that they must first comprehend eighteen years of suffering.  It's as if she is bent over with punishment, a sentence of eighteen years by Satan who seeks to enslave and imprison human beings -- and Christ comes as Liberator, Deliverer, Savior to release her from her imprisonment and torture.  The image comes to mind of punishments of the time, of "stripes" or whipping, and beatings:  things which would cause one to be bent over in pain.  Jesus speaks of the common practice of releasing an animal from its own binding and confinement be led to necessary water on the Sabbath in order to restore health.   And so, by comparison, what about this daughter of Abraham who is bound and confined by Satan?  The people rejoice and glorify God, as Christ's adversaries -- inadvertently or not -- were helping the adversary by opposing Christ.  Over the course of the past several readings, Jesus has made reference to the importance of first and foremost our reconciliation with God, the One who has power not only to kill but to cast into hell (see this reading and the subsequent readings).  Here in today's reading, Jesus openly calls the suffering of this woman a binding of Satan; that in her suffering she has been bound like a hostage or prisoner.  It is subtle reminder, again, that to be reconciled to God in the heart before all things is to be in communion with the One who can release us from the bonds of the "strong man"  because God is the stronger (see Luke 11:14-23).   It is the revelation of Christ that is at once both grace and the stronger power who overcomes the adversary (Satan), and who is here to help to liberate human beings.  This is the true inheritance of the daughter of Abraham, the fulfillment of the Law in the coming of the Christ (or Messiah).  Our gracious Lord shares all the attributes of power but works through grace and is characterized by love and mercy.  What are the bonds you need to break?  How do you need to be liberated?  It is only this power that can release us from the ruler of this world, who causes pain for human beings.  In fact, one name for the evil or the devil in Greek is poneros/πονηρός, the root of which is literally "pain" but can also mean toilsome labor.  In the original text, it is this one from whom we pray to be delivered in the Lord's prayer (in Luke 11:4).  Christ' reveals God's splendid power and grace in today's reading, and the people understand and rejoice.  This is the glory of God, and we should never accept anything or anything who would limit that understanding of the One who loves us so that He came to our world, as one of us, to show us.