As Jesus journeys toward Jerusalem, He enters a synagogue in Perea,teaching on the Sabbath as was His custom. There, He encounters a womancrippled for eighteen years, bent double by a spirit of infirmity. This momentbecomes more than a healing, it’s a lesson in freedom, compassion, and theclash between God’s heart and human tradition.
Youcan imagine the scene. Jesus is preaching when He notices this woman, bowedover, unable to straighten herself. For eighteen years, she’d endured thisaffliction—likely caused by Satan, as Jesus later reveals. Yet, she’s faithful,present in the synagogue week after week, seeking God despite her pain. Jesus,ever sensitive to need, calls her forward. It might have seemed harsh to exposeher publicly, but He has a purpose—to defeat Satan, free her, and teach atruth. With a word, “Woman, you are loosed from your infirmity,” and atouch of His hands, she stands straight, glorifying God. The synagogue eruptsin awe, except for one voice.
Theruler of the synagogue, indignant, scolds the crowd: “There are six days towork; come and be healed then, not on the Sabbath!” Too cowardly toconfront Jesus directly, he masks his anger in tradition. His outburst isalmost laughable, did he think healings were routine? Could he have freed herhimself? His bondage to rules was worse than hers to Satan; her body was bent,but his heart and mind were shackled. Jesus calls him out: “You hypocrite!Don’t you loose your ox or donkey on the Sabbath to water it? Shouldn’t thiswoman, a daughter of Abraham, bound by Satan for eighteen years, be loosed onthis day?” The argument is simple yet profound: if mercy is shown toanimals, how much more to a person made in God’s image?
Thiswasn’t random timing. Jesus chose the Sabbath deliberately, repeating “loose”to drive home the lesson—freedom is His gift, not tradition’s prisoner. Thewoman, a “daughter of Abraham,” likely had faith, marking her as one ofGod’s own. Her healing wasn’t just physical; it mirrored spiritual liberation.Sin, sorrow, and suffering bow us down (Psalm 38:6; 42:5), but Christ lifts usup. Satan oppresses, sometimes for years, even believers (think of Paul’s thornin 2 Corinthians 12), but Jesus’ power is greater (John 10:10). Not everysickness is demonic (Luke 6:17-19), but when it is, Jesus can break itinstantly.
Theruler’s reaction reveals a deeper issue. He saw the Sabbath as a checklist, nota gift of rest (Matthew 11:28-30). Tradition became his excuse to avoidcompassion. Jesus exposes this hypocrisy, shaming His critics into silencewhile the crowd rejoices at His “glorious things.” The synagogue ruler’spetty clock told yesterday’s time, blind to the new era Jesus brought (Luke12:56). This was no violation; it was God’s work, fitting for the Sabbath.
Whatdoes this mean for us today? Jesus still calls the bowed-down—those crippled bysin or grief—to come to Him. He offers freedom, not just from physical chainsbut from spiritual ones, often before we even ask. Yet, like the ruler, we cancling to rules or routines that block mercy. The Sabbath here isn’t aboutlegalism but heart-rest through grace. When we see suffering, do we respondwith Christ’s compassion or hide behind excuses? His adversaries were ashamed;His followers rejoiced. Which side are we on?
ClosingChallenge
Thisweek, look for someone “bowed down”—physically, emotionally, or spiritually.Don’t let tradition or busyness stop you; take one step to “loose” them withkindness—a call, a helping hand, or a prayer. Reflect: Are you free in Christ,or bound by your own rules? Act in His mercy today.
Prayer
LordJesus, thank You for seeing us in our infirmities and calling us to freedom.Forgive us when we prioritize tradition over compassion, like the synagogueruler. Loose us from sin, sorrow, and self-made chains, and help us lift othersas You do. May we rejoice in Your glorious works, living out Your grace thisweek. In Your name, Amen.
