Luke 13:11 - Printer Friendly

ESV: And behold, there was a woman who had had a disabling spirit for eighteen years. She was bent over and could not fully straighten herself.

NIV: and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all.

NASB: And there was a woman who for eighteen years had had a sickness caused by a spirit; and she was bent over double, and could not straighten up at all.

CSB: a woman was there who had been disabled by a spirit for over eighteen years. She was bent over and could not straighten up at all.

NLT: he saw a woman who had been crippled by an evil spirit. She had been bent double for eighteen years and was unable to stand up straight.

KJV: 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.

NKJV: 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.

Jesus is teaching in a synagogue on the Sabbath when He notices a woman who has been bent nearly double for nearly two decades (Luke 13:10). A normal rabbi would ignore her, perhaps thinking she is cursed by God for her sin (John 9:1–3). Jesus does the opposite. He stops his teaching and calls her to come forward. He touches her—which no rabbi would ever do. And He heals her. The leader of the synagogue, who most likely chose Jesus to read the Scriptures and teach on the passage, is horrified that Jesus has "worked" on the Sabbath. Rather than reprimanding Jesus in front of the audience, however, he scolds the audience (Luke 13:12–14).

The woman's condition is caused by demonic oppression. Such ailments were not unheard of in Jesus' time, but we don't know why (Luke 9:38–42). It's possible His presence and work somehow attracted demonic attention or that demons gathered specifically to thwart Him and His claims. This passage is not saying that demons cause all or even most illnesses and disabilities.

Scholars debate over whether "fully straighten" should be translated "straighten at all"; that is, does it mean she cannot stand erect or that she cannot straighten even a little from her bent position? We don't know which, just that she is severely disabled. The Greek phrase describing the way she cannot stand is eis to panteles. Panteles is the same word used in Hebrews 7:25 to describe that Jesus "is able to save to the uttermost;" the word means "completely," "to the uttermost," "entirely" or "perfectly."

Luke 13:10–17 begins the next section (Luke 13:10–35) with a Sabbath miracle. The section continues with teaching about salvation and the kingdom of God—a pattern mirrored in Luke 14:1—15:32. While teaching in the synagogue, Jesus sees and heals a woman oppressed by a crippling demon. The synagogue leader turns on the people seeking healing. Jesus points out that anyone there would help their animal on the Sabbath; why can't He help a daughter of Abraham? The Gospels contain many accounts of Jesus healing on the Sabbath, but this one is unique to Luke.

Jesus uses real-world examples to show that tragedy and death can come to anyone, even the righteous. No one should delay in reconciling to God; time is running out. Jesus heals a woman in the synagogue, on the Sabbath, triggering an angry response. Jesus scolds the synagogue leader, then preaches about the inevitable spread of the gospel around the entire world. However, He also notes that most people will reject this message, including the people of Israel.

Luke 9:51—19:27 is sometimes called "Jesus' Travelogue to Jerusalem." The segment describes how Jesus prepared the disciples for their future as He approached His own death and resurrection. Interspersed are a few altercations with religious leaders. There are calls for the crowd to repent of their sins and reconcile with God before it's too late. In Luke 13, two stories in particular reveal Jesus' heart. In one, He heals a long-suffering woman on the Sabbath; healing is a type of rest. In the last, He mourns the fact that, for now, the Jews as a nation will reject their Messiah.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.