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| Healing an infirm woman on Sabbath (J. Tissot) |
Key Application: Today I
want to show you what God’s Word says about the gracious Kingdom.
Pray and Read:
Luke 13:10-21
Contextual Notes:
Since the beginning of his Gospel,
Luke has focused on the importance of walking in faith and not in unbelief.
Luke’s Gospel makes a major shift at Luke 9:51 where Jesus leaves his Galilean
ministry and turns resolutely toward Jerusalem and His coming Suffering, Death,
and Resurrection. Luke’s message of trusting Christ sharpens, and his warning
against unbelief hones in on the very religious yet unbelieving Jewish
leadership.
Luke shows us that new resolute
focus in chapters 10 and 11, calling us to realign our own priorities to those
of our resolute Lord: First, the priority of His Gospel to the nations (Luke
10:1-24); second the priority of our love for our neighbors (Luke 10:25-37);
third, the priority of His Presence (Luke 10:38-42) walked out a higher
priority of prayer in our lives (Luke 11:1-13); fifth, the priority of Jesus’
authority in our lives (Luke 11:14-28) which calls us to a high priority on
repentance (Luke 11:29-36).
Luke 10:1-24 The Priority of His Gospel (for
the nations)
Luke 10:25-37 The Priority of Your Love (for your
neighbor)
Luke
10:38-42 The Priority of His
Presence
Luke 11:1-13 The
Priority of Your Prayer
Luke
11:14-28 The Priority of His
Authority
Luke
11:29-36 The Priority of Your
Repentance
First, Jesus condemns the wrong kind
of religion – dead religion that is devoid of relationship with Him (Luke
11:37-54). Then he warns his disciples of hypocrisy and points away from the
fear of man to the right kind of fear, the fear of God (Luke 12:1-12). Jesus next
warns against materialism but instead to focus on being rich toward God (Luke
12:13-21), then warns against worry and encourages his disciples to trust the
Lord for provision (Luke 12:22-34). The right kind of focus follows (Luke
12:35-59), then Luke’s outline calls us to the right kind of religion, one of
repentance and grace (Luke 13:1-19).
Luke
11:37-54 The Wrong Kind of
Religion (without relationship)
Luke
12:1-12 The Right Kind of
Fear (not of men, but of God)
Luke
12:13-21 The Wrong Kind of
Focus (not greed, but God)
Luke
12:22-34 The Wrong Kind of Fear (not worry, but trust)
Luke 12:35-59 The Right
Kind of Focus (on
eternity, not this world)
Luke 13:1-9 The Right Kind of Religion (with repentance)
In
a series of illustrations, Jesus reminds us that the world is rushing toward Christ’s
Second Coming. To be ready, believers must serve God actively (Luke 12:35-53)
and unbelievers must make peace with God before it is too late (Luke 12:54-59).
Jesus’ urgent warnings about the end times must have gotten some of his
listeners thinking (Luke 13:1-9), and they told him about the Roman
procurator’s brutal actions against the Galileans in cutting them down in cold
blood as they sacrificed in the Temple, of all places. Surely this indicated
the seriousness and urgency of the times. What was this world coming to? That
the government would cut down people who were peaceably worshipping in the
Temple courts? And Jesus answers them by turning the discussion to his main
point: A warning to repent of sin.
Sermon Points:
1. Embrace
the freedom of the Kingdom of Grace (Luke 13:10-17)
2. Embrace
the peace of the Kingdom of Grace (Luke 13:18-21)
Exposition: Note
well,
1.
EMBRACE THE FREEDOM OF THE GRACIOUS
KINGDOM (Luke 13:10-17)
a.
Jesus’
teaching in Luke 11-13 is now interrupted with a healing miracle on the
Sabbath day. Every Gospel shows a conflict between the Pharisees and Jesus over
the Sabbath (Luke: Luke 6:6-11; 13:10-17; 14:1-6; Mark 3:1-6), and this one is
typical. So once again the Sabbath controversy demonstrates the religious
leadership’s insensitivity to human need and their own need for faith. In
Jesus’ last recorded incident in a synagogue, Jesus gives a vivid picture of
dead religion. They are more concerned with custom than caring (Luke 13:10-17).
Jesus labels the synagogue ruler’s response as hypocrisy.
b.
Luke 13:10 – It was customary for a visiting
rabbi to be invited to give the sermon for the synagogue service, and the
synagogue ruler must have had some respect for him since he allowed Jesus to
teach.
c.
Luke 13:11- Women were not allowed in the inner
court of the Temple in Jerusalem, but they participated in local synagogue
worship. The Greek text says she was “having a spirit of infirmity/weakness.”
The condition caused her to be stooped over and not able to stand upright.[1]
Verse 16 blames the condition on demonic oppression too. Luke attributes many
illnesses as a doctor to demonic activity (madness Luke 8:29; epilepsy Luke
9:39; muteness Luke 11:14; lameness Luke 13:11), yet illness is not always
considered demonic Matt 4:24.
d. For 18 years that devilish spirit
had oppressed her, hunching her over, pressing her face down. As she shuffled
to the synagogue that day, all she saw was where to step, the dirt and gravel
at her feet. That was her world. No one could help, and apparently no one
really cared. But Jesus noticed her in the crowd. With one touch, she lifted
her face to the Son and stretched her arms to the sky in praise to God.
e.
Luke 13:12-13: “Woman, thou art
loosed!” Christ
called this woman to Himself and healed her, setting her free of her spirit of
infirmity. While the woman glorified God because of the deliverance granted to
her, the synagogue ruler openly repudiated Christ because He performed the
miracle on the Sabbath day.
f.
APPLICATION: Why hasn’t your loved one (or even
you yourself) been healed like that, even though you have prayed and asked the
Lord? Read 1 Thessalonians 4:16-18 and 1 Corinthians 15:51-55. All our bodies
will be healed and changed when Jesus returns. If you are like that bent-over
woman, bearing a load of physical disabilities, for anyone whom Jesus has not
yet touched, don’t lose hope. One day you will close your eyes and wake to his
loving touch. One day even your body will bloom eternal.
g.
Luke 13:14 – The Sabbath: The synagogue ruler reminds the
congregation that the Torah / Ten Commandments established the seventh day as a
day of rest (Exod 20:9-11; Deut 5:13). Notice that he does not deny the healing
and that he speaks to the people, not to Christ, perhaps to avoid a direct confrontation
or out of respect to his position. Over centuries the Jewish legal experts
debated what exactly constituted “work” and established many rules restricting
activity on the Sabbath. It eventually got pretty silly. It was OK to spit on a
rock, but not on loose earth because that would be plowing. Tying some knots
was work, but tying others to prevent animals from wandering on Sabbath was OK.
And there were ways around the rules. One could travel only six-tenths of a
mile (2000 cubits) from home on the Sabbath[2],
but if a person left a personal possession at the limit of a Sabbath day’s
journey, that place became “home” to him and he could travel an equal distance
further. They could build a crude structure around a well so that it would be a
“home,” and then they could water their animals. These rules were binding on
good Jews.
h.
Luke 13:15 – The Savior points out their sheer
hypocrisy and selfishness. They would no doubt care for (their own) needy
animal on the Sabbath. How much more important to care for a needy person.
Jesus is making an argument in the rabbinical style of arguing lesser to the
greater. The word play Luke uses is telling. The same verb is used for the
woman who was “loosed/set free” is used for untying an animal (luo; Luke 13:15).
i.
APPLICATION: Legalism always smothers and kills
spontaneity. It confines God in a box and tells Him what He can and cannot do.
Legalism values rules more than the people the rules were meant to serve.
Instead of joining hands in celebration with this freed woman, he wanted to put
her and the congregation back in bondage. That is what control does. It kills
the work of the Spirit. The Lord can break the power of life-killing legalism
in our lives. He did it in Paul’s life (1 Tim 1:12-16).
j.
Luke 13:16 – Daughter of Abraham: She was not a bad woman. She was
not just a human being. She was a chosen one of blood and faith. Satan: Jesus
refers to Satan recalling the inbreaking of the Kingdom in Jesus’ ministry
(Luke 4). Jesus also emphasizes that Satan has kept her bound “ten and eight
years.”
k. Luke
13:17 – Humiliated:
In both Greek and Jewish rabbinical debate, a wise and skillful orator was one
who could baffle and silence his opponents. Apparently Jesus drove home the
point so sharply that even his opponents were forced to recognize he was right.
Everyone celebrated (Exod 34:10). The phrase, “They were put to shame,” echoes
Isaiah 45:15, 17, where the shame of those who make idols are contrasted with Israel’s
God, who saves with an everlasting salvation. But there is a huge difference
between realizing one is wrong and repenting. The word for humiliated is also
used in Rom 5:5 of one who finds his faith is in vain.
l.
This
woman, also a type of Israel, crippled and bent over for years, unable to walk
uprightly before God. If we would only come in hope to Him, He is prepared to
heal any nation which will turn in faith to Him.
m. APPLICATION:
Second
Corinthians 7:10 tells us the difference between worldly sorrow and Godly
sorrow. Notice in that verse that Godly sorrow leads to repentance without
regret. Worldly sorrow leads to death. A dear friend named Fern Noble taught me
what I am about to tell you. Worldly sorrow looks like the oppressed woman,
bent over, focused on self and my own wounds. Godly sorrow looks like the healed
woman, standing upright, hands raised praising God. When we focus on ourselves,
our problems, our navels, it leads to self-centeredness, depression, and death,
the Scripture says. When we focus on Christ, His person, His work, we are led
to praise, joy, contentment, and wholeness. You make the decision what your
attitude will be. Where are you going to place your attention? Focused down on
self or focused up on Him? One leads to death. One leads to repentance and
leaves no regret.
2.
EMBRACE THE PEACE OF THE KINGDOM OF
GRACE (Luke 13:18-21)
a.
Jesus
then warns his listeners not to misunderstand God’s kingdom. Rather than coming
glory, the Kingdom enters humbly and will only later become glorious (Luke
13:18-21). In contrast to their expectation of a dramatic and cataclysmic event
to bring in the Kingdom, Jesus says that it happens gradually, almost
imperceptibly, but then with overwhelming growth permeating and transforming
hearts globally (Mark 4:26-29).
b.
Luke 13:18-19 – Mustard Seed: The mustard seed was used
proverbially among the Jews for something very small. The mustard plant could
grow in one summer from a planted seed into a plant large enough for birds to
light in its branches – usually about 4 feet but could grow to 10 to 25 feet.
Just like the mustard seed, the Lord can grow the Kingdom through a humiliating
death of the Messiah (Isaiah 53:1-12; Psalm 118:22-23; Phil 2:6-11). With this
parable, He taught that from a small number who had put faith in Him, there
would come great growth. The picture of the birds’ peace and security in the
bush is characteristic of the Kingdom, and Jesus uses the imagery of Ezekiel and
Daniel to identify the birds as the nations of the world (Ezek 17:22-24; 31:6;
Daniel 4:9-11, 18).
c.
Luke 13:20-21 – Yeast (Leaven): Yeast is usually used as a negative
image (Luke 12:1), but here it is positive. Yeast was used every day for baking
bread. Yeast works quietly, pervasively, and irreversibly in the flour, here
three sata (a saton was a dry measure equal to 3 gallons) about 20 pounds. So it
is with the Kingdom which starts small and grows large and quietly permeates
the entire world.
d. ILLUSTRATION: Within forty years of the
Resurrection, there were churches in every major city of the Roman Empire.
Within two and a half centuries, the entire Roman Empire was Christianized, not
by a sword like Islam did it, but by the grace of Christ and the power of the
Holy Spirit. Today we see the last remaining 6000 people groups on earth which
have been unengaged with gospel contact being prayed for, strategically chosen,
and engaged with the Good News.
Invitation:
Do you have peace? Is your eternal
future secure? Are you submitted to Christ and trusting Him for whatever is
coming in our world and in this nation? Won’t you respond to Him right now?
Sources:
F.F.
Bruce, gen. ed. The International Bible
Commentary (Grand Rapids: Zondervan, 1986), 1210-1211.
Alfred
Edersheim, The Life and Times of Jesus
the Messiah (Peabody, MA: Hendrickson, 1993), 629-630.
S.
MacLean Gilmour, “Luke.” George Arthur Buttrick, gen. ed., The Interpreter’s Bible. Vol. 8 (Nashville: Abingdon, 1952), 8:241-245.
Paul
John Isaak, “Luke,” Africa Bible
Commentary, Tokunboh Adeyemo, gen. ed., (Grand Rapids: Zondervan, 2006),
1231-1232.
Craig
Keener, The IVP Bible Background
Commentary: New Testament (Downers Grove: Intervarsity, 1993), 227-228.
Dwight
J. Pentecost, The Words and Works of
Jesus Christ (Grand Rapids: Zondervan, 1981), 320-321.
Lawrence
O. Richards, The Victor Bible Background
Commentary: New Testament (Wheaton: Victor, 1994), 187.
Lawrence
O. Richards, The Bible Reader’s Companion
(Wheaton: Victor, 1991), 664.
David
W. Pao and Eckhard J. Schnabel, “Luke,” G.K. Beale and D.A. Carson, gen. eds., Commentary on the New Testament Use of the
Old Testament (Grand Rapids: Baker, 2007), 333-334.
Alfred
Plummer, International Critical
Commentary on Luke, 5th ed. (New York: Charles Scribner’s Sons,
1902), 28: .
A.B.
Simpson, The Christ in the Bible Commentary.
Vol. 4 (Camp Hill, PA: Christian Publications, 1993), 4:335-338.
David
H. Stern, Jewish New Testament Commentary
(Clarksville, MD: Jewish New Testament Publications, 1996), 126-127.
Mark
Strauss. “Luke.” Clinton E. Arnold, gen. ed. Zondervan Illustrated Bible Backgrounds Commentary (Grand Rapids:
Zondervan, 2002), 1:434-435.
Charles
R. Swindoll and Bryce Klabunde, The
Declaration of Something Mysterious: A Study of Luke 10:38-16:18 (Anaheim,
CA: Insight for Living, 1995), 92-98.
Harold
L. Wilmington, The Outline Bible (Nashville:
Tyndale House, 1999), 541.
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