Luke 13:14 - Printer Friendly

ESV: But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.”

NIV: Indignant because Jesus had healed on the Sabbath, the synagogue leader said to the people, 'There are six days for work. So come and be healed on those days, not on the Sabbath.'

NASB: But the synagogue leader, indignant because Jesus had healed on the Sabbath, began saying to the crowd in response, 'There are six days during which work should be done; so come during them and get healed, and not on the Sabbath day.'

CSB: But the leader of the synagogue, indignant because Jesus had healed on the Sabbath, responded by telling the crowd, "There are six days when work should be done; therefore come on those days and be healed and not on the Sabbath day."

NLT: But the leader in charge of the synagogue was indignant that Jesus had healed her on the Sabbath day. 'There are six days of the week for working,' he said to the crowd. 'Come on those days to be healed, not on the Sabbath.'

KJV: And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

NKJV: 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.”

It is the Sabbath and Jesus has been invited to speak at the synagogue. However, the ruler of the synagogue becomes indignant when Jesus interrupts teaching to heal a woman with a severe spine deformity (Luke 13:10–13). This ailment is somehow the work of a demon (Luke 13:16). It is against the Mosaic law to work on the Sabbath, and the ruler seems to think healing is a type of work (Deuteronomy 5:12–15; Exodus 20:8–11).

The ruler tells the people that they break the Sabbath if they come to be healed. No mention is made of the synagogue ruler criticizing Jesus. It's more likely the man is too intimidated by Jesus to call Him out personally than that Luke just doesn't mention it. But Jesus takes the attack against the people personally and speaks as if the accusation is against Himself as the worker. He compares His work of freeing the woman from her bond to someone who tends to animals (Luke 13:15–16).

The laws about the Sabbath are confusing. The Mosaic law simply forbids "work," and the only examples given are collecting firewood and selling things (Numbers 15:32–36; Nehemiah 10:31). The scribes spent many years refining the Mosaic law, adding to it and specifying what the vaguer laws meant. They call these rules the "Oral Law" and claim they are lesser instructions from God that Moses didn't write down. The laws defining Sabbath work are based on the work required to build the tabernacle. For instance, it is unlawful to trap an animal on the Sabbath because the Israelites had to procure hides for the tabernacle. But rabbis and scribes debated further: it is okay to trap a dangerous animal, like one that has rabies, because if the animal kills someone, the person can't observe the Sabbath.

When Jesus touches the woman and she straightens up, the synagogue ruler may interpret the act as the work of construction or completion, which is against the Oral Law. Jesus is far more pragmatic. Anyone in that synagogue would lead their thirsty ox or donkey to water. There is every reason He should be allowed to heal a Jewish woman on God's designated day of rest (Luke 13:15–16).

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.