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."   As we have previously read in the Gospel (Luke 6:7) the scribes and the Pharisees had built up certain traditions around the Law.  According to such tradition, healing was considered work, and so it was not permissible on the Sabbath.  Because of this the ruler of the synagogue responds with indignation.  My study Bible comments that those who enforced such tradition felt they served God by zealously keeping these peripheral traditions, but such legalism made them insensitive to God's mercy.

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 responds with a command, "think of it."  My study Bible cites patristic commentary, suggesting that this command directs us to a spiritual meaning for the eighteen years that this woman has suffered.  In the Greek expression, this number is literally translated "ten and eight years," and both St. Ambrose and Theophylact see ten as representing the Ten Commandments and eight as representing grace -- for the day of Resurrection is frequently called the "eighth day."  So, therefore, humanity is lifted up by faith in Christ, which fulfills both law and grace. 

Let us notice that the text tells us that this woman had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up.  This "spirit of infirmity" is not a figurative expression for illness but an indication that her illness was caused by an unclean spirit.  We can think of her "bent over" state as a signal of oppression in some sense, by an entity hostile to humanity placing upon her a kind of unjust burden and affliction.  Jesus' words in delivering her healing confirm this understanding, for He tells her, "Woman, you are loosed from your infirmity."  She has become unbound, in her healing, from the thing that literally held her down, "bent over and could in no way raise herself up."   This is language that tells us she was held in some sense captive by something that only Christ could free her from.  Jesus tells us directly that Satan has bound this woman, a daughter of Abraham, for eighteen years.  It gives us a picture of unseen warfare, a spiritual battle, with Christ as the One who is powerful enough to liberate this woman from the force that held her captive and harmed her.  If we think of illness in this sense, it gives us a different sort of picture to ponder than the usual concepts we have of medicine and healing, in which simply finding the right solution -- such as a procedure or a pharmaceutical -- is the key to healing.  We do not think of affliction or illness as a manifestation of spiritual force of some kind.  But perhaps we need to shift our focus, generally speaking, and consider what it means that affliction is seen also in these spiritual terms.  Perhaps it broadens our modern perspective into something better than what we know, despite the advances in science that have helped so many.  Perhaps it gives  us a picture not only of how the demonic might work, but even more importantly for our purposes, it gives us a sense that healing the body or even the mind should not be thought of as separate from spiritual healing -- or rather, the state of true health must include all of the above.  A young man suffers from a very rare cancer in a family of my acquaintance, and there is no one who could tell him or his beleaguered parents that the struggle to find him a cure is not also a tremendous spiritual battle, that takes its toll on every level, and needs every kind of help that can be given.  Another friend has just lost her husband to a different type of cancer, and her need is all-encompassing; supported by a strong faith she already had, no one would deny her their added prayers for every step of that difficult journey with her husband's illness, as well as her grief and that of her family.  Who can deny such impacts, or characterize such illness as something merely purely physical?  While we might not want to categorize every illness or affliction as coming from the same type of source, our real healing should never leave out or be blind to this very real spiritual battle we find in the Gospels.  For Christ has called Himself the "stronger man" who is the One effective against the strong man that binds this world (Luke 11:14-23).   Let us not neglect our spiritual reality midst every problem or affliction we have, because we are more than the body and we need all His help, all the time.  

 

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 there 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."  We recall that at this stage, the scribes and Pharisees had already decided to search for something with which they could accuse Christ (Luke 11:53-54).  Once again, my study Bible explains that according to certain traditions the scribes and Pharisees had built up around the Law, healing was considered work, and therefore wasn't permissible on the Sabbath.  It notes that they believed they served God by zealously keeping these peripheral traditions, but, as we read here, this kind of legalism renders the ruler of the synagogue insensitive to God's mercy.

 

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 emphasizes this woman's eighteen years of suffering by commanding them (and, through the Scriptures, us) to think of it.  According to my study Bible, patristic sources see this command as directing us to a spiritual meaning for these "eighteen years."  The Greek expression is literally translated as "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."  Therefore, we see in this healing humanity lifted up by faith in Christ, who fulfills both law and grace.

 

What is interesting in today's reading is not simply the fact of Christ's stupendous healing of this woman who has suffered so long, but that we see the people (all the multitude) rejoicing  for all the glorious things that were done by Him.  This is important, because it tells us that the people were not on board with the decision of the scribes and Pharisees to bar healing on the Sabbath.  As far as the people are concerned, they alike suffer with this woman for such hard traditions that seek to regulate when a person can be healed.  It's quite true that exceptions were made for healing animals in danger on the Sabbath (and, after all, we're talking about animals who are doing work as well for human beings), such as the example Jesus points out.  (Lest we find this exceptional, in New York City in the late 19th century, the first case for child abuse was brought under laws for the prevention of cruelty to animals, as there were none for children at that time.  See this article.)   But what we need to see in the people's response to Christ is more than simply a victory for the woman in this case.  While her affliction is serious and her suffering is severe, we need to read this text as one that tells us not simply about affliction, but about oppression.  It says that she had a spirit of infirmity for eighteen years.  This is not meant as mere metaphor, although many might suggest we read it that way.  This case is about an affliction caused by the malice of an "unclean spirit," a kind of spiritual entity that is opposed to Christ.  If we read the text this way, we see that her affliction is caused by a malevolent force, one that opposes God (and Christ).  We come to understand the people's rejoicing not simply as one of happiness for the woman's healing, but a multitude cheering because a Liberator has come into their midst, one who may "deliver us from the evil one" (Luke 11:4).  Also in this light we may see the zealous legalism of the scribes and Pharisees, depriving people of healing on a Sabbath, as one in opposition to God, and aligned with spiritual forces not true to the angelic mission of ministry to human beings.  In short, Christ comes as Liberator and Deliverer, the "stronger man" who can bind the strong man who has bound this woman for eighteen years.  Christ's healing of this woman becomes therefore a victory for the people, a question of rejoicing for the victory on their behalf, because the "strong man," Satan,  is defeated by Christ, and this woman is set free from the captor who has kept her bound for all these years.  Note that Christ's adversaries, it says in the text, were put to shame by His words and action.  It is clear that the enemy, the oppressor who has bound this woman and afflicted humanity, is understood as oppressor of all, the enemy of the people of God.  Lest we minimize this message, it's important to note that not every illness or ailment in the Gospels is treated as having been caused directly by demonic activity; it's not meant simply as general metaphor or explanation for all illness.  Regardless of what we may believe, the metaphor explanation is not the viewpoint of the Gospels, and we must pay attention to the details.  This text points to more than a healing, and more than the hypocrisy of the religious rulers.  It teaches us about the "leaven of the Pharisees, which is hypocrisy," which, in effect, aids the spiritual opposition to God.  It teaches us about the times when we ourselves may slip into the habit of hypocrisy, and who and what we align with -- and who and what we oppose -- when we do so as well.  For we miss the mission and teaching of Christ if we also do not take His warnings to heart to beware of this kind of leaven in our own midst, or its influence within ourselves.  Let us consider Christ's rule of mercy and grace, and take it in the context of the powerful authority that is conveyed in the details of this story.  For we are offered a choice here regarding which forces we choose to serve and with whom we align.  To beware of hypocrisy as a sort of leaven among ourselves is thus a command for what we understand as spiritual battle in the context of the Church; it is a way of practicing the vigilance Christ commands for His servants (Luke 12:42-48).  Let us take this message to heart and remember Him whom we serve, and the "manner of spirit we are of" (Luke 9:55).  In the viewpoint of the Gospels, we're making a choice for much more than we might think.

 

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.

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 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 scribes and Pharisees had built up certain traditions around the Law.  According to these traditions, healing was considered work, and therefore wasn't permissible on the Sabbath.   It was their "mission," so to speak by zealously keeping these peripheral traditions.  But for Christ, and for the real heart of this story, that kind of legalism made them insensitive to the mercy of God.

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 the glorious things that were done by Him.  Under the law, one could give food or water to an animal on the Sabbath, necessary for its health.  But the traditions of the Pharisees prohibited healing on the Sabbath.  Jesus gives a command here, "Think of it."  Church Fathers see this command as directing us to a spiritual meaning for eighteen years.  In the Greek, the expression is literally translated as "ten and eight years."  St. Ambrose and Theophylact see ten as representing the ten commandments, while eight represents grace, as the day of Resurrection is often called the "eighth day."  Therefore, says my study bible, humanity is lifted up by faith in Christ, who fulfills both law and grace.

We may think about this woman, bent over for eighteen years.  I have known a woman with a spinal condition that rendered her so.  She was one of the loveliest and most devout, even radiant persons I have known, a caring mother and grandmother, and loved in her community.  What we might find notable about this woman is that the minute she is able to be straightened up -- think of it, we will say in imitation of Christ -- she uses her upright condition to glorify God.  She is finally in that straightened state in which one can lift up one's eyes and hands in praise.  In some way, the text is telling us this is her true natural state, a state of the proper goodness of life, and that it is to this state that Christ has come to return us all.  It is affliction, a spirit of infirmity, that keeps us from this good true nature as created by God.   Jesus also says that she was one whom Satan has bound, meaning that she was held captive against her will, and so now has been liberated.   The word used here for made straight is, in the Greek, ἀνορθόω (pronouned "anortho").  This word is made from two root words put together:  ανα ("ana") which means again, and ὀρθός ("orthos") which means straight or upright, and can also mean by derivation "correct" or "true."  "Orthos" is the root for "orthodox" - meaning "proper worship" or "right faith."  (It's also a word connected to the health of the spine or skeleton, as one sees an orthopedist for such problems.)   All of this is to say that her restoration is to her correct or true place, and her good health -- her now once again upright position -- is linked, as she knows, to her praise of God, her "right praise."  Looking closely at the words here, we don't lose a sense of the wholistic nature of healing by Christ, the true picture of human beings as created by and in right relationship to God.  Our Creator's mercy, made tangible in this story, is the essence of all that is right and correct, of relationship and of restoration of our true good health and the fullness of what we are.  We will often find that healing stories contain this message -- and particularly so when it comes to women and the restoration of their places, whether in a household, or the community, or here in the synagogue praising God.  Let us be aware then of the Gospel message of what the fullness of our health really means, and how it is inseparable from spirit and soul and "right worship" of Creator.  God's mercy is that which circulates life through the fullness of our existence:   sustaining relationship, true health, the power of restoration to our right places.  What we are and what we may be are all contained in this place of God's love; and that is the correct way of worship and praise.  It is God's mercy that fully liberates and sets us free.

Woman, you are loosed from your infirmity

 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 those 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 there were present at that season some who told Him 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 at 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?"    We're reminded here of the way that scribes and Pharisees had built up traditions around the Law.  Since healing was considered work, and God had commanded rest on the Seventh Day, healing wasn't permitted on the Sabbath.  Faith was thought to be enforced and service to God practiced scrupulously by adhering to such traditions (my study bible calls them "peripheral traditions").  But by this kind of "legalistic" practice, God's mercy becomes forgotten; these authorities are desensitized to it.  The traditions, however, did allow for the necessity of preserving lives of animals.

"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 those things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.   My study bible says that the exclamation of Jesus, "Think of it," is a command that directs us to a spiritual meaning for the eighteen years.  It says, "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." 

Today's reading is put in the context of liberation.  This woman is a daughter of Abraham, and for eighteen ("ten and eight") years she has not just suffered:  she has been bound by Satan.  Should she not be liberated on the Sabbath?  What is the Sabbath for? we are meant to think, to ask.  It ties the worship of God -- the day in which the God of Israel is given full attention to that relationship -- with the liberation of Israel, the people of God.  Should not she be loosed from Satan on such a day?  Jesus seems to hint that the Sabbath rest isn't for "rest" in itself; it's for paying closer attention to the things of God, for letting God do God's work in us.  It also lets in a hint of the spiritual battle that is the reality of God's intervention in the world, Christ's coming into the world:  to defeat Satan, or rather, to ransom us from the bondage to evil.  If you look at today's Middle East, you may get a very good idea of what it is to be bound and held as hostage in certain ways people seem to think are routine for warfare.  Jesus is the liberator, the one who comes to ransom and unloose, to free.  And in today's reading, part of the purpose of the Sabbath is to proclaim and practice such liberation.  If we think of oppression as that which ails us, that which harms life, then we can think about exactly what Jesus is getting at when He speaks of liberation from Satan.  This is God's battle of Peace, Christ's battle of Peace, and it's what the Sabbath was made for.  The Sabbath was made for God's work, and we must see it as a work of liberation for each of us, for all of us, as individuals and as communities.  As Jesus has recently introduced the idea of the Holy Spirit in His teaching (I came to send fire on the earth, and how I wish it were already kindled!  But I have a baptism to be baptized with, and how distressed I am till it is accomplished!), we understand also this "holy fire" of the Spirit to always be at work among us and within us.  It is the power of peace and reconciliation with God, the liberation from all things that stand in the way of such "reunion."  And this is truly God's work, truly what the Sabbath is all about.  This is the "work" we find when we are still, or at prayer, the fire of the energies of God, of grace.  Let us remember what the Sabbath is for, and what the power of the Lord is all about.  May it be at work in all of us, and may we be so blessed as to see it and know and dwell within the power of grace.