Luke 13:10-17 Meaning: Freedom on the Sabbath
10He was teaching in one of the synagogues on the Sabbath day.
11Behold, there was a woman who had a spirit of infirmity eighteen years. She was bent over and could in no way straighten herself up.
12When Jesus saw her, he called her and said to her, “Woman, you are freed from your infirmity.”
13He laid his hands on her, and immediately she stood up straight and glorified God.
14The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, “There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!”
15Therefore the Lord answered him, “You hypocrites! Doesn’t each one of you free his ox or his donkey from the stall on the Sabbath and lead him away to water?
16Ought not this woman, being a daughter of Abraham whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?”
17As he said these things, all his adversaries were disappointed; and all the multitude rejoiced for all the glorious things that were done by him.
10And he was teaching in one of the synagogues on the sabbath.
11And, 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.
12And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.
13And he laid his hands on her: and immediately she was made straight, and glorified God.
14And 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.
15The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
16And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?
17And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
10And he was teaching in one of the synagogues on the sabbath day.
11And behold, a woman that had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up.
12And when Jesus saw her, he called her, and said to her, Woman, thou art loosed from thine infirmity.
13And he laid his hands upon her: and immediately she was made straight, and glorified God.
14And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath.
15But the Lord answered him, and said, Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
16And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, these eighteen years, to have been loosed from this bond on the day of the sabbath?
17And as 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.
10And he was teaching in one of the synagogues on the sabbath,
11and 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,
12and Jesus having seen her, did call her near, and said to her, `Woman, thou hast been loosed from thy infirmity;'
13and he laid on her his hands, and presently she was set upright, and was glorifying God.
14And the chief of the synagogue answering--much displeased that on the sabbath Jesus healed--said to the multitude, `Six days there are in which it behoveth us to be working; in these, then, coming, be healed, and not on the sabbath-day.'
15Then the Lord answered him and said, `Hypocrite, doth not each of you on the sabbath loose his ox or ass from the stall, and having led away, doth water it ?
16and this one, being a daughter of Abraham, whom the Adversary bound, lo, eighteen years, did it not behove to be loosed from this bond on the sabbath-day?'
17And he saying these things, all who were opposed to him were being ashamed, and all the multitude were rejoicing over all the glorious things that are being done by him.
10And he was teaching in one of the synagogues on the sabbath.
11And lo, [there was] a woman having a spirit of infirmity eighteen years, and she was bent together and wholly unable to lift her head up.
12And Jesus, seeing her, called to [her], and said to her, Woman, thou art loosed from thine infirmity.
13And he laid his hands upon her; and immediately she was made straight, and glorified God.
14But the ruler of the synagogue, indignant because Jesus healed on the sabbath, answering said to the crowd, There are six days in which [people] ought to work; in these therefore come and be healed, and not on the sabbath day.
15The Lord therefore answered him and said, Hypocrites! does not each one of you on the sabbath loose his ox or his ass from the manger and leading [it] away, water [it]?
16And this [woman], who is a daughter of Abraham, whom Satan has bound, lo, [these] eighteen years, ought she not to be loosed from this bond on the sabbath day?
17And as he said these things, all who were opposed to him were ashamed; and all the crowd rejoiced at all the glorious things which were being done by him.
Meaning in one sentence
Why did Jesus heal on the Sabbath? Luke 13:10-17 shows Jesus prioritizing mercy over rule-keeping, setting true worship free.
Context
The passage comes in the middle of Luke's Gospel, after Jesus has been teaching in parables about repentance and the patience of God. On a Sabbath, he is teaching in a synagogue. There he sees a woman who has been bent over for eighteen years, unable to stand straight. Without her asking, he calls her, lays hands on her, and she is healed. The ruler of the synagogue is angry that this healing happened on the Sabbath. He scolds the crowd, saying they should come on other days. Jesus responds sharply, showing that even the ruler loosens his animals on the Sabbath, so how much more should this daughter of Abraham be set free from her bondage. The story ends with his opponents ashamed and the crowd rejoicing.
Key Words
Two Greek verbs carry the weight of this story. In verse 12, Jesus says to the woman, “You are freed from your infirmity.” The verb apoluō means to set loose or release. It appears in the perfect tense: she has been freed and continues to be free. This is the same word used for setting a prisoner free or releasing someone from an obligation. Here it announces a freedom that is complete and lasting.
In verses 15 and 16, Jesus shifts to a different verb, luō, meaning to untie or unbind. He asks the ruler: “Doesn’t each one of you on the Sabbath untie his ox or his donkey from the stall and lead him away to water?” Then he says of the woman: “Ought not this woman, being a daughter of Abraham whom Satan had bound eighteen long years, be loosed from this bond on the Sabbath day?” By using the same word for untying animals and releasing the woman, Jesus exposes the ruler’s contradiction. He is willing to untie an ox for water, but he objects to God's own act of untiing a human being from years of suffering. The point is simple: mercy is always lawful on God's holy day.
How Christians Read This Verse
Christians across traditions have read this story as a clear statement about the heart of Sabbath observance. Many Protestant commentators, like Matthew Henry and John Wesley, emphasize that acts of mercy and necessity are allowed on the Sabbath, and that Jesus came to restore the true purpose of the day: rest and blessing. Catholic teaching has similarly held that the Sabbath is meant for doing good, and that Jesus, as Lord of the Sabbath, demonstrates that healing and helping others are never a violation of God's command. Eastern Orthodox readers have noted the woman's posture as a symbol of humanity bowed down by sin and Satan, and see her healing as a picture of the liberation Christ brings to all. The details differ, but all agree: Jesus shows that the Sabbath was made for people, not people for the Sabbath, and that releasing the bound is at the very heart of what God desires on His holy day.
A common misunderstanding
Some readers think the synagogue ruler was simply trying to protect the Sabbath law, and that Jesus was breaking it. In fact, Jesus calls him a hypocrite because he already unties his own animals to water them on the Sabbath, a form of work. The ruler was not genuinely concerned about the law; he was angry that Jesus was drawing attention and glory. His objection was a cover for his own resistance to Jesus.
Living This Out
This week, you might notice someone who has been bent over under a long load, a friend who is weary from illness, a family member stuck in a hard season, a coworker worn down by worry. Like this woman, they may not have the strength to ask for help. Jesus saw her before she said a word, and he acted. You are not Jesus, but you can be his hands and feet. Ask him to open your eyes to the people near you who need loosening. And when you have a chance to untie someone from their burden, even if it costs you time or convenience, remember that mercy is never misplaced, even on a Sunday.
Main takeaway: Jesus came to set free those bound by sin and suffering, and no religious rule should ever block an act of mercy.
For Families
For ages 5, 8
A woman couldn’t stand up straight for eighteen years. Jesus saw her in church and made her all better. The leader was angry because it was a special day, but Jesus said it’s always good to help someone.
For ages 9, 12
This woman was hunched over for eighteen years, probably by the work of an evil spirit. She came to the synagogue anyway. Jesus called her over and healed her, not because she asked, but because he saw her need. The synagogue leader was furious because it was the Sabbath, but Jesus pointed out that people untie their animals to water them even on the Sabbath. His point: if you care for animals on God’s day, how much more should you free a person who is suffering?
Questions People Ask
Why does Luke say the woman had a 'spirit of infirmity'? Was she possessed?
The phrase literally means 'a spirit causing weakness.' Several commentators, including Adam Clarke and the Cambridge Bible, see this as Satanic affliction (Jesus says in verse 16 that Satan had bound her). It does not necessarily mean she was demon-possessed in the way we usually think of possession, but that an evil spiritual power was behind her physical condition. Luke, a physician, records the medical details while also noting the spiritual source.
Was healing actually work that broke the Sabbath law?
The Old Testament law forbids labor on the Sabbath, but the Jewish rabbis argued about what counted as work. Jesus teaches here that acts of mercy and necessity are not violations. He points out that even strict observers untie their animals to water them on the Sabbath, so releasing a suffering woman is even more appropriate. Most Christians today hold that good deeds, especially relieving suffering, are always allowed on the Lord's Day.
Why did Jesus call the woman a 'daughter of Abraham'?
This phrase highlights her place as a member of God's covenant people, an inheritrix of the promises made to Abraham. It strengthens Jesus' argument: if the religious leaders care for their own animals, surely they should care for a fellow covenant member. It also shows that her suffering does not mean she is outside God's family.
Why did the woman not ask to be healed?
The text simply says Jesus saw her and called her. It does not say she had faith or made a request. This shows that Jesus' mercy is sometimes entirely unasked. He acts because he sees need. This encourages readers who may feel too weak or hopeless to pray, Jesus sees and he acts.
What does 'glorified God' mean in verse 13?
After she was made straight, the woman praised God, giving thanks and honor to him for her healing. This response is natural and right, it acknowledges that the healing is from God and not just a medical event. The crowd also rejoiced and glorified God for the glorious things Jesus was doing.
For pastors & researchers
Greek interlinear, 8 commentaries & word study