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Hi everyone. 
Welcome back to logical Bible 

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study. 
The goal of this podcast is to 

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help you understand the 
scriptures better and in 

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particular The Gospel reading 
from today's mass, we want to 

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help you understand what the 
words really mean before you go 

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to mass ideally so that you can 
have a really good foundation in

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the literal sense of scripture. 
And so when you go to mass and 

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you hear a homily which is 
probably more going to be based 

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on the spiritual sense of 
scripture, you have that literal

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sense of scripture to drawn as 
the foundation. 

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And so we do a verse by verse 
Catholic academic exegesis of 

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the Gospel reading of the day. 
And today, we're going to look 

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at Luke chapter 13 verses 10 to 
17. 

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One Sabbath day. 
Jesus was teaching in one of the

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synagogue's, and a woman was 
there who for eighteen years had

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been possessed. 
East by a spirit that left her 

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enfeebled. 
She was bent double and quite 

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unable to stand. 
Upright, when Jesus saw her, he 

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called her over and said, woman,
you are rid of your infirmity 

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and he laid his hands on her. 
And at, once she straightened up

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and she glorified God, But the 
synagogue official was indignant

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because Jesus had healed on the 
Sabbath and he addressed the 

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people present, there are six 
days, he said when work is to be

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done come and be healed on one 
of those days and not on the 

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Sabbath. but the Lord answered 
him, you Hypocrites, he said, is

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there one of you who does not 
untie his ox or his Donkey from 

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the manger on the Sabbath and 
take it out for watering And 

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this woman, a daughter of 
Abraham whom Satan has held 

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bound. 
These 18 years was it not right 

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to untie her Bonds on the 
Sabbath day. when he said this 

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all his adversaries were covered
with confusion and all the 

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people were Overjoyed at all the
Wonders he worked So a really 

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interesting texts were going to 
look at today and let's start by

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thinking about the context. 
So Jesus, as he is in most of 

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this middle section of Luke. 
He's on the way to Judea is on 

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the road, and it's getting 
towards the last phase of his 

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ministry. 
His stopping along the way, at 

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various places and the 
particular story we have today. 

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In Luke, it's only found in 
Luke's gospel, you won't find it

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in Matthew, Mark, or John now, 
Jesus has already done. 

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A similar healing to this 
already earlier in Luke, he's 

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healed them. 
And with the withered hand, that

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was in Luke chapter 6, and 
that's found in all three 

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synoptic gospels. 
Now, this particular incident is

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different. 
It's not the man with the 

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withered hand, who's being 
healed on the Sabbath. 

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We're going to see here a woman 
who's healed on the Sabbath and 

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this is only found in Luke, so 
it might be a story that you may

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not have heard before. 
So we start at verse 10 that 

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says one Sabbath day. 
So this would be Saturday in 

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that culture. 
All Jews had to attend the 

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synagogue on the Sabbath. 
Jesus was teaching in one of the

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synagogue's. 
So he's on the road to Judea 

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here. 
So he's probably teaching in a 

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local synagogue between Galilee 
and Jerusalem. 

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So, Jesus will be a traveling 
preacher and every now and then 

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synagogues, if there was a 
famous preacher in town, they 

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would invite the preacher to 
preach at their Sabbath 

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synagogue service. 
And that's probably what's 

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happened here. 
Verse 11, a woman who was there 

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for 18 years had been possessed 
by a spirit that left her 

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enfeebled Well, literally what 
it says. 

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There is a woman who had a 
spirit of infirmity for 18 

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years. 
So a woman, is there in the 

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synagogue that day who has been 
possessed by a demon of some 

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sort for 18 years, which causes 
her to have trouble standing up 

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straight often. 
We don't like to think about 

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demons having this power. 
But certainly, in the New 

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Testament, there are many demons
who have the ability to affect 

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people's bodies and cause 
diseases. 

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So, we have here a woman who is 
has Bent over for 18 years as a 

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result of a demon. 
So there's Echo, is here of a 

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different woman earlier. 
Remember the issue of the woman 

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with the issue of blood for 12 
years, that was in chapter 8 and

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now we have another woman, who's
been affected by a demon for 18 

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years now. 
If that number 18, sounds 

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familiar to you from previous 
episodes, it should. 

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So the episode just before this 
in the weekday cycle, when we 

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looked at the start of Luke 
Chapter 13, there's another 

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mention of 18 there and some 
Scholars think There's when we, 

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when looky and mentions, this 
woman who's been affected for 18

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years, he's doing that 
deliberately to link to the 

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previous passage about 18. 
So earlier in, Luke 13, Jesus 

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talked about at our, who fell on
18, people. 

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And now we have a woman who's 
been infected for 18 years, so 

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maybe there's a link there but 
it's not entirely clear what 

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that link might be. 
It could just be a coincidence 

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that 18 is mentioned twice 
within the span of about 10 

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versus. 
So she was bent double and quite

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unable. 
Able to stand upright. 

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So maybe this demon is 
inhabiting her back but it's not

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entirely clear verse 12. 
When Jesus saw her, he called 

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her over. 
So the woman's in the synagogue 

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and Jesus is in the synagogue, 
notice Jesus Takes the 

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initiative here, he calls the 
woman over, which is interesting

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because he often does this on 
the Sabbath. 

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He's the one that sort of takes 
the initiative to do these 

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healings on the Sabbath and 
there might be reasons for that 

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and he says to her a woman. 
Now, some people have taken that

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to be quite Insulting for Jesus,
to call a female woman in that 

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culture, that was not an insult.
It's actually the equivalent of 

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what we today would say as 
Madam. 

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So, it's quite a polite form of 
address. 

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So woman, you are rid of your 
infirmity and he laid hands on 

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her. 
So Jesus lays hands on her as he

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does in many other places and 
there's immediate healing. 

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She's stands upright. 
The verb here in Greek is 

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passive. 
So it implies that God is the 

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one who has acted to heal her. 
She's been healed by God at once

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she straightened up and she 
glorified God, or you can say 

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she praised God. 
So this woman who's been 

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affected for 18 years, which is 
a long time. 

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She recognizes. 
This is the work of God that 

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she's been healed. 
And she Praises God, Now, we get

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to verse 14, the synagogue, 
official, or you can trains like

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that, the ruler of the 
synagogue, so he and his the 

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picture who is a synagogue, 
official, or ruler of a 

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synagogue apparently, this was a
man in that culture who is 

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chosen by the local Elders to 
care for the physical 

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arrangement of the local 
synagogue and its arrangement 

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for worship services. 
So that were in charge of, they 

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weren't like the Pharisees who 
had teaching Authority, but they

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were in charge of the synagogue 
itself so they made sure 

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everything was set up. 
Well, for worship, and they 

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probably sort of, with the the 
MC. 

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If you like for worship services
at synagogues today, the Jews of

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today still have this role, 
though. 

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It's sometimes called the 
president of the synagogue. 

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So he stands up and his 
indignant because Jesus had 

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healed on the Sabbath. 
Now, the Old Testament is clear 

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that no work is to be done on 
the Sabbath. 

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That's very clear from The Ten 
Commandments. 

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But what's not specified in the 
Old Testament, is what exactly 

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counts as work. 
The Pharisees in Jesus day had 

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come up with a complex system of
classifying, what did count as 

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work and what didn't and in 
their mind healing counted as 

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work, notice that the synagogue 
president. 

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The ruler of the synagogue. 
He doesn't question or deny 

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whether a healing has happened. 
He basically admits that this 

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woman has been healed, so he's 
not denying that but he, he 

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takes issue with the fact that 
she's been healed and he 

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addressed the people present. 
So This ruler of the synagogue 

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uses this opportunity to speak 
to the crowd in the synagogue 

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and to remind them of the rules 
about the Sabbath. 

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And the Jewish teaching about 
that, probably he's trying to 

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discredit Jesus here or maybe 
he's worried that the people 

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might be misled by Jesus. 
Now, Jesus has already had a 

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confrontation with the Jewish 
leaders in a synagogue, about 

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the Sabbath that's already 
happened earlier in Luke. 

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So earlier in his ministry, 
while he was in Galilee, he's 

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already had conflicts in 
synagogues about the role of Of 

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healing on the Sabbath, 
particularly the story with the 

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man, with the withered hand, you
were probably remember that one,

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but those earlier stories happen
in Galilee. 

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Now, Jesus is on the road to 
Judea, he's in a very different 

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part of Israel. 
So the people who are here, who 

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are present on this occasion, 
they probably don't know what 

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Jesus teaching is on the matter 
because they not From Galilee, 

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they didn't see him or hear 
about his teaching about the 

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Sabbath because they don't live 
in Galilee. 

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So Jesus is going to revisit 
with the judeans hear, what his 

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You taught the galileans about 
the Sabbath. 

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But first, the synagogue leader,
says he speaks to the crowd. 

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There are six days when work is 
to be done. 

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So that will be every day except
the Sabbath and the foundation 

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of this is Exodus. 20:8-11 he 
says to them come and be healed 

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on one of those days and not on 
the Sabbath. 

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So the synagogue leader is 
basically reprimanding the woman

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and probably the crowd by 
extension for seeking healing. 

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On a Sabbath day, he saying you 
should Not do that. 

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Now, this man thinks God is on 
his side here. 

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He's not recognizing that. 
God has been the one who's just 

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done the healing. 
Now, this might sound ridiculous

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to us the fact that, this man 
has just seen a healing, but he 

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gets up and takes issue with it.
That seems ridiculous to us. 

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But remember the Jews in Jesus 
time, believe that God punished 

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people severely. 
If they don't keep the Sabbath, 

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there's several places in the 
Old Testament where God 

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specifically punishes Israel, 
because they're not keeping the 

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Sabbath. 
So by the time of Jesus They 

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have the Jews had become very 
protective of the Sabbath. 

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They basically saw breaking the 
Sabbath law as the equivalent of

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burning, the national flag, you 
should not do that. 

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So, in a sense, they are right 
to be afraid of violating the 

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Sabbath, but what they don't 
realize is that God, is there 

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present in the person of Jesus 
and he's about to give the 

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definitive interpretation of the
Sabbath. 

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Now Jesus stands up and says to 
the man Hypocrites. 

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Now that word there means stage 
actors, so a hypocrite was one 

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who claims to be something, but 
does something else in his 

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actions and we still have that 
same word today. 

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So if someone who says one 
thing, but their actions betray 

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them, in this case, Jesus means 
hypocrite in the sense that the 

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Jewish leaders claim to follow 
God's Sabbath but they actually 

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break several of its Lords. 
When it's convenient, they 

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actually break this up with 
pretty regularly and he's going 

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to give some examples of that. 
He says is there one of you who 

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does not untie his ox or his 
Donkey from the manger on the 

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Sabbath and take it out for 
watering so many in that 

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culture, iron boxes and other 
animals. 

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And it was pretty much on most 
days they would go and give 

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water to their animals by taking
them away from the manger, which

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is like the place they're kept 
and leading them to water, which

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would probably be outside. 
Now that's actually forbidden by

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the Sabbath laws in Deuteronomy 
5 verse 14. 

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God makes it pretty clear that 
you're not supposed to do any 

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kind of work involving animals 
and that would include taking 

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them to water. 
So the fact that they are doing 

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that in Jesus time is an example
that they really don't. 

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Follow it all the Sabbath laws, 
just they pick and choose them 

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now, Jesus, Focus. 
You is going to be on this 

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phrase, untying who here does 
not untie his ox or his donkey, 

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literally what that means in the
Greek is setting free who on the

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Sabbath does not set free his ox
or his donkey and of course the 

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Jews would do that on. 
The Sabbath so that the animals 

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could go and get water. 
So Jesus here is going to focus 

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on the untying part of that 
phrase. 

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So he now says in verse 16 and 
this woman a daughter of Abraham

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so he's gesturing to the woman 
has just healed, he calls her a 

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daughter of Abraham. 
So he's saying that this is a 

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Jewish woman who is in Covenant 
relationship with God. 

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And that means he, she ought to 
be cared for by the Jewish 

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leaders. 
She has a right to worship God 

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and Jesus wants her to be able 
to do just that he says this 

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woman, a daughter of Abraham 
whom Satan has bound these 18 

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years. 
So notice that Jesus himself 

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affirms that Satan can be 
responsible for physical 

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conditions. 
He says that Satan has been on 

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this woman and notice that Jesus
knows how long she's been ill 

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for 18 years. 
Apparently the woman didn't tell

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her that. 
Tell him that she did, he just 

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knows that she's been affected 
for 18 years so he says to the 

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Jewish crowds here was it not 
rice to untie her Bonds on the A

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now the Greek word here for. 
Was it not right? 

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It's actually ought or to not 
this have been done so it's kind

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of like this Divine imperative. 
It must be done. 

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This is God's will. 
It must happen. 

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Notice? 
Jesus here. 

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Does not address the healing 
law. 

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Specifically, he doesn't enter 
into a debate, about what counts

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as healing, what counts as work.
He doesn't go down that track 

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and that might be because Jesus 
knows that the Pharisees at that

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time had genuine teaching 
Authority and so Jesus is 

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largely responsible. 
Specs that and he doesn't enter 

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into debates about whether 
specific laws should have been 

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made and that kind of thing, he 
respects their Authority. 

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So instead what he does in these
discussions is he directs the 

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Jews back to more fundamental 
principles that they have 

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forgotten about. 
In this case, Jesus is going to 

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point this out. 
He's going to say the Jewish 

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law, technically, forbids, 
taking your animal for water on 

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the Sabbath, but they do it. 
So Jesus says that logically, if

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it's okay to take your animal 
and untie it, then it should be 

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0. 
K to untie a person's Bonds on 

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the Sabbath since humans are 
worth more than animals and the 

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Sabbath is supposed to be all 
about restoration for humans. 

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That's his point. 
Since this woman has been tied 

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up by Satan. 
It does not violate the Sabbath 

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to untie her bonds. 
So, Jesus is making argument 

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from the Lesser to the greater 
and he often does that kind of 

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thing. 
The implication is he doesn't 

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say this explicitly, but it 
might be implied that all 

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healing of humans on the Sabbath
is acceptable. 

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And whenever A human is healed 
on the Sabbath, it does not 

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violate the Sabbath that's 
implied. 

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Now Jesus makes a different line
of argument in the earlier 

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incident with a man with a 
withered hand. 

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He doesn't talk about it in 
terms of untying in Luke chapter

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6, when the man with the 
withered hand is healed on the 

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Sabbath there. 
He asks, the Jewish leaders, is 

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it against the law on the 
Sabbath to do good, or to do 

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evil to save life or to destroy 
it. 

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And he also says, in that 
incident, the Sabbath was made 

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for man, not man for the 
Sabbath. 

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00:14:47,200 --> 00:14:50,400
Jesus comes to the same basic 
conclusion here but he uses a 

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00:14:50,400 --> 00:14:54,200
different line of reasoning. 
So once again, here we see Jesus

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giving the Sabbath, it's 
authoritative interpretation, he

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is the lord of the Sabbath and 
that's what he calls himself in 

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00:15:00,500 --> 00:15:03,800
6:5. 
So it's another example of Jesus

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00:15:03,800 --> 00:15:07,400
remaining the Jews that the 
Sabbath is made for man, not man

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00:15:07,400 --> 00:15:09,900
for the Sabbath and he talks 
about it in terms of untying 

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00:15:09,900 --> 00:15:14,200
bonds here, it seems that Jesus 
actually sees the Sabbath as the

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most suitable day to relieve the
oppressed Of their physical 

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00:15:17,600 --> 00:15:20,700
burdens because he seems to take
the initiative in all of these 

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Sabbath healings. 
And we know that Jesus has come 

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00:15:23,600 --> 00:15:25,100
to bring Liberty to the 
oppressed. 

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00:15:25,100 --> 00:15:28,700
That's what he said in his 
inaugural sermon at Nazareth, 

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00:15:28,700 --> 00:15:33,000
earlier in Luke and the Sabbath 
is the weekly Jubilee day of 

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00:15:33,000 --> 00:15:35,700
rest, it's supposed to be a day 
of rest, that's what God gave it

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00:15:35,700 --> 00:15:38,000
for. 
In fact, the Sabbath was 

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00:15:38,000 --> 00:15:41,700
instituted by God as the Fanta 
to model the final rest in 

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00:15:41,700 --> 00:15:44,300
heaven, when there will be no 
more suffering. 

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00:15:44,600 --> 00:15:46,800
So it seems appropriate that 
suffering. 

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00:15:46,900 --> 00:15:49,500
They could be eliminated as far 
as possible on the Sabbath. 

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00:15:50,100 --> 00:15:52,800
Some Scholars think there's 
possibly also a connection here 

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00:15:52,800 --> 00:15:56,600
to this idea of a new Exodus. 
So the Sabbath the original 

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00:15:56,600 --> 00:16:00,300
Sabbath was given after the 
first Exodus so Deuteronomy 

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00:16:00,300 --> 00:16:04,600
verse 5:15 talks about the 
connection between the Sabbath 

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00:16:04,700 --> 00:16:08,000
and The Exodus. 
The whole point of The Exodus 

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00:16:08,000 --> 00:16:11,900
was so that God's people the 
Jews can rest and worship him in

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00:16:11,900 --> 00:16:15,000
a new land. 
So the healing of the crippled 

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00:16:15,000 --> 00:16:19,100
woman here on the Sabbath, My 
signal, Jesus mission to lead 

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00:16:19,100 --> 00:16:21,900
New Israel. 
In a new Exodus from bondage, 

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00:16:22,100 --> 00:16:26,200
but not bondage of pharaoh this 
time, bondage of Satan and his 

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00:16:26,200 --> 00:16:29,100
leading people out of that so 
that his people can worship him 

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00:16:29,100 --> 00:16:32,300
forever in heaven. 
Jesus has truly come to bring 

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00:16:32,300 --> 00:16:35,400
Liberty to the captives and we 
know that from his speech in 

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00:16:35,400 --> 00:16:37,700
Luke chapter 4 and this is an 
example of that. 

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00:16:37,700 --> 00:16:40,500
He's come to bring Jubilee rest 
physically. 

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00:16:41,800 --> 00:16:44,200
Verse 17. 
When he said this all his 

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00:16:44,200 --> 00:16:47,000
adversaries notice, it says all 
his adversaries. 

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00:16:47,000 --> 00:16:49,000
Apparently there's several of 
them here in the room. 

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00:16:49,000 --> 00:16:52,300
Listening to him. 
They were covered with confusion

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00:16:52,300 --> 00:16:54,500
or more. 
Literally, they're put to shame.

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00:16:55,100 --> 00:16:58,100
So Jesus has shown here by his 
words at the Jewish leaders, do 

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00:16:58,100 --> 00:17:01,900
not rightly, understand God's 
law and that's quite shameful 

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00:17:01,900 --> 00:17:03,300
for them. 
They're supposed to be in charge

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00:17:03,300 --> 00:17:05,099
of God's law and teaching it to 
the people. 

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00:17:05,099 --> 00:17:08,200
But Jesus has shown that really 
they're not following it and 

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00:17:08,200 --> 00:17:12,099
understanding it this phrase, 
his adversaries were To shame 

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00:17:12,099 --> 00:17:16,800
that might allude to Isaiah 45 
verse 16, which says all who 

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00:17:16,800 --> 00:17:20,900
oppose him shall be ashamed and 
disgraced and in context of 

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00:17:20,900 --> 00:17:23,599
Isaiah that's about God, the 
savior of Israel. 

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00:17:24,300 --> 00:17:26,700
Now if that's supposed to be an 
implied connection there and 

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00:17:26,700 --> 00:17:28,900
that would certainly fit with 
the way Luke does things. 

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00:17:29,300 --> 00:17:33,300
Luke is subtly. 
Implying that Jesus is God by 

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00:17:33,300 --> 00:17:37,200
sort of highlighting this phrase
which matches a phrase from the 

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00:17:37,200 --> 00:17:38,700
Old Testament which is about 
God. 

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00:17:39,800 --> 00:17:42,200
And all the people were 
Overjoyed at all the Wonders he 

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00:17:42,200 --> 00:17:44,700
worked. 
You can translate that all the 

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00:17:44,700 --> 00:17:47,400
people rejoiced at the Glorious 
things that were done by him. 

332
00:17:47,900 --> 00:17:50,400
So the people in this synagogue 
on this day, imagine being there

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00:17:50,400 --> 00:17:53,000
on this day. 
They believe that he was sent 

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00:17:53,000 --> 00:17:55,900
from God and they glorified God 
as a result. 

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00:17:55,900 --> 00:17:59,500
So they show the right response,
the response, the Jesus hopes, 

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00:17:59,500 --> 00:18:01,600
they would show. 
Jesus has come to point people 

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00:18:01,600 --> 00:18:04,600
back to God, and it's succeeded 
on this occasion. 

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00:18:04,800 --> 00:18:07,100
But of course, the Jewish 
leaders don't show the right 

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00:18:07,100 --> 00:18:08,700
response. 
They're just indignant and 

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00:18:08,700 --> 00:18:12,300
ashamed. 
Now Jesus apparently has more to

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00:18:12,300 --> 00:18:14,800
say in the synagogue. 
He hasn't finished speaking yet,

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00:18:15,100 --> 00:18:17,600
so we're going to see what he 
has to say, to the crowds in the

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00:18:17,600 --> 00:18:20,700
synagogue in tomorrow's episode 
in particular. 

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00:18:22,600 --> 00:18:26,000
Let's now turn to the catechism 
to see what it says about this 

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00:18:26,000 --> 00:18:27,800
passage. 
So there's one key reference, 

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00:18:27,800 --> 00:18:33,300
which is in paragraph, 582 about
Jesus and the law in presenting 

347
00:18:33,300 --> 00:18:36,500
with Divine Authority, the 
definitive interpretation of the

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00:18:36,500 --> 00:18:39,100
law. 
Jesus found himself confronted 

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00:18:39,100 --> 00:18:42,000
by certain teachers of the law 
who did not accept his 

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00:18:42,000 --> 00:18:44,900
interpretation of the law 
guaranteed, though, it was by 

351
00:18:44,900 --> 00:18:46,900
the Divine signs that 
accompanied it. 

352
00:18:47,600 --> 00:18:50,900
This was the case, especially 
with the Sabbath laws for he 

353
00:18:50,900 --> 00:18:54,100
recalls often. 
Rabbinical arguments that the 

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00:18:54,100 --> 00:18:58,200
Sabbath rest is not violated by 
serving God and neighbor which 

355
00:18:58,200 --> 00:19:03,200
his own healings did. 
So there this paragraph about 

356
00:19:03,200 --> 00:19:05,800
Jesus, interpretation of the 
Sabbath, it mentions that Jesus 

357
00:19:05,800 --> 00:19:08,400
uses rabbinical arguments and 
that's pretty much what he does 

358
00:19:08,400 --> 00:19:12,200
here by talking about the law 
and the way that they interpret 

359
00:19:12,200 --> 00:19:15,200
the Sabbath law and the way they
violate the Sabbath law so 

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00:19:15,200 --> 00:19:18,500
that's quite a good paragraph in
understanding the church's 

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00:19:18,500 --> 00:19:21,200
teaching and what Jesus had to 
say about the Sabbath law and 

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00:19:21,200 --> 00:19:23,800
I'll include that paragraph in 
the show notes. 

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00:19:24,500 --> 00:19:25,900
Thanks once again for listening 
today. 

364
00:19:25,900 --> 00:19:29,400
If you're helping if you are 
benefiting from this approach to

365
00:19:29,400 --> 00:19:33,300
scripture and it's helping you 
engage more deeply in the masses

366
00:19:33,300 --> 00:19:35,100
readings. 
I'd love to hear from you. 

367
00:19:35,100 --> 00:19:38,800
Please send an email to logical 
Bible study at gmail.com. 

368
00:19:38,800 --> 00:19:41,500
Tell us what you like about the 
podcast, send through any 

369
00:19:41,500 --> 00:19:44,500
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370
00:19:44,500 --> 00:19:48,000
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grow in our knowledge and love 

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00:19:48,000 --> 00:19:48,500
of God.