And the ruler of the synagogue being angry that Jesus had healed on the sabbath answering, said to the multitude: Six days there are wherein you ought to work. In them therefore come and be healed: and not on the sabbath day.
αποκριθεις δε ο αρχισυναγωγος αγανακτων οτι τω σαββατω εθεραπευσεν ο ιησους ελεγεν τω οχλω εξ ημεραι εισιν εν αις δει εργαζεσθαι εν ταυταις ουν ερχομενοι θεραπευεσθε και μη τη ημερα του σαββατου
12 Church Fathers comment on this verse · 13 commentaries
Satan, who initially ensnared the woman, becomes irate at her liberation, as he desires to inflict further harm upon her. In his jealousy, he ensnares the synagogue leader and speaks contemptuously about the miracle. In this way, he stands in opposition to righteousness at every turn. This individual harbors resentment over the healing occurring on the Sabbath.
How could the ruler of the synagogue be anything but astonished that Christ had freed this daughter of Abraham from her afflictions? You witnessed her sudden liberation from her suffering: you saw that the Healer neither prayed nor sought assistance from anyone else for the recovery of the ailing woman but executed it through His divine authority. As the synagogue leader, you are surely acquainted with the teachings of Moses. You must recall how he prayed on many occasions yet performed no miracles by his own will.
For example, when Miriam was afflicted with leprosy simply for speaking against him, and her words rang true—"for he had taken, saith she, an Ethiopian wife"—Moses was unable to heal her and instead fell before God, pleading, "O God, I beseech Thee, heal her." Despite his earnest request, the consequence of her wrongdoing remained. Likewise, all the holy prophets who performed miraculous acts did so by the power of God alone. In contrast, observe how Christ, the Redeemer of all, does not resort to prayer but declares that the healing is performed through His own power, restoring her with His word and the touch of His hand. As Lord and God, He revealed that His flesh was equal to His divine power, capable of liberating humanity from sickness. It was essential for humankind to grasp the profound nature of the mystery that encompasses Him. If the synagogue leader were truly wise, he would recognize the greatness and identity of the Savior through such an extraordinary miracle and would not respond with the ignorance of the masses nor accuse those who performed acts of healing of violating the law regarding Sabbath rest. Yet undeniably, healing requires effort. Is it a breach of the law for God to extend mercy, even on the Sabbath? Who did He command to refrain from labor? Himself, or rather, you? If it is for Himself, then let His care for us cease on the Sabbath: let the sun stop its daily journey; let the rains cease; let the springs and rivers be still; let the winds calm. But if He instructed you to rest, do not lay blame on God, for He has abundantly exhibited mercy even on the Sabbath. Why was rest commanded on the Sabbath at all? He instructed that you and your servants, along with your animals, should observe rest. Thus, when He grants rest to the afflicted, freeing them from suffering, and you prevent it, you indeed contravene the Sabbath law by denying relief to those oppressed by illness, bound by Satan. Yet, the ruler of the ungrateful synagogue witnesses the woman, whose body was twisted and contorted, receive healing from Christ so that she is rendered upright and walks with a gait befitting a human, praising God for her deliverance. Yet, filled with indignation and jealousy over the glory of the Lord, he slanders this miraculous event. He overlooks the Lord, who could expose his hypocrisy, and chastises the crowd, portraying his wrath as concern for adherence to the Sabbath. In truth, he seeks to dissuade those preoccupied with their week’s concerns from becoming witnesses and worshipers of the Lord’s miraculous works on the Sabbath, lest they also come to believe. But answer me, servant of envy, what does the law actually forbid when it commands resting from all manual work on the Sabbath? Does it also ban the effort of speaking? If so, then refrain from eating and drinking, from conversation and singing psalms. But if you avoid all these, yet do not even read the law, what benefit is the Sabbath to you? If you limit the prohibition to physical labor, how can healing a woman through His words be categorized as manual labor? But if you assert it is a violation because the woman was genuinely healed, then you must also accuse her of working. “But,” he states, “He said, you are released from your infirmity, and she was healed.” Do you not loosen your girdle on the Sabbath? Do you not remove your shoes, make your bed, and wash your hands after eating? Why do you become incensed by the mere declaration, “You are made whole”? What sort of work did the woman undertake after those words were spoken? Did she take up the craft of a smith, a carpenter, or a mason? Did she commence weaving or loom work that same day? No! It is said that she was restored. This is what constitutes true labor. Yet no, your ire is not truly about the Sabbath; it arises from witnessing Christ honored and venerated as God. You are consumed with rage and jealousy, all the while hiding your true feelings, justifying yourselves through outward actions. For this, you stand rightly condemned by the Lord, who discerns your futile arguments, and you must bear the title that is fitting, called hypocrites, wicked and disingenuous.
Jesus declared to her, “You are released from your affliction” (Luke 13:12), and she was indeed set free. But what happens next? Do you not loosen your cinctures on the Sabbath? Did she engage in weaving or embroidery on that day? No, rather she was healed through labor when she stood upright. In reality, your discontent is not due to the Sabbath but because you witness Christ being honored, revered as God. This is where your bitterness arises, leading you to grumble and seethe with envy while concealing your true feelings and diverting attention elsewhere. Therefore, the Lord, who understands your empty thoughts, skillfully admonishes you, and you earn the labels of hypocrite, deceiver, and cunning, which fittingly characterize you.
The entire human race was, like that woman, weighed down. The adversary and his fallen angels caused humanity to remain grounded, diverting attention away from the higher pursuits of existence and toward fleeting, worldly concerns. The Lord speaks of the woman whom Satan had held captive for eighteen years; it was her time to be released from her chains and liberated on the Sabbath. Yet, the Jews, being themselves bent low, began to criticize Him who restores. Although they lacked understanding of what the Lord had decreed regarding the Sabbath, they viewed it with a carnal perspective. They observed the Sabbath sacrament in a physical manner, failing to grasp its deeper spiritual significance.
Not realizing this, the leader of the synagogue sought to prevent anyone from experiencing healing on the Sabbath, even though the Sabbath symbolizes the joyful rest that is to come, which is a respite not from good deeds but from wickedness. Hence, we are instructed to cast aside the weight of our sins, to engage in righteous acts, and to observe the Sabbath that signifies eternal life after death. Therefore, it is important to comprehend the Lord's response: ‘Hypocrites! Does not each of you, on the Sabbath, untie his ox or donkey from the feeding trough and lead it to water?’ Why did He mention these specific animals?
Was it not to indicate to His opponents (including the synagogue leaders) that both Jews and Gentiles would satisfy their physical thirst and alleviate the burdens of this world through the riches of the Lord's provision? As Isaiah noted, "The ox knows its owner, and the donkey its master's manger." The people who had previously sustained themselves on the meager grass that withers before it is scattered received the Bread that descended from heaven. The Lord proclaims that through the unification of these two nations, the Church will continue to be redeemed, arriving at the moment of her salvation when the law's requirements are fulfilled and the time of the Lord's resurrection arrives. How compassionate and gracious the Lord is, offering mercy as well as discipline: He commands the removal of the fig tree, symbolizing the synagogue; He restores the woman, representing the Church. The parable is delightful and easy to grasp! The Lord contrasts one bondage with another, demonstrating that the Jews refute their own condemnations through their actions: they themselves loosen the ties of their animals on the Sabbath.
He refrained from speaking this to Christ, overwhelmed by His remarkable goodness.
The elder of the synagogue was stirred by envy rather than a genuine passion for the law, leading to his anger and resentment. God's commandment required that the Sabbath be a day of rest from all work, yet it also prohibited healing through miraculous means. It’s important to recognize that this figure, posing as a zealous advocate for the law, concealed his envy beneath a façade of righteousness. Despite outwardly professing adherence to God’s laws, which call for cessation from work on the Sabbath, he was internally resentful and condemned the miracle as well as the Miracle Worker. Externally, he portrayed himself as a defender of righteousness, while internally he was consumed by jealousy and wrongdoing.
Moreover, observe his craftiness and malice: rather than openly blaspheming the miracle, he refrained from addressing Jesus directly or making his intentions plain. Instead, he turned to the gathered crowd, resembling a scheming individual, and stated that there are six days designated by the law for all types of work. He suggested that those who are ill should seek healing not on the Sabbath, the day of rest and celebration, but rather on any of those other days. In response to this misguided reasoning from the synagogue leader, what did Jesus say?
Following an extended discourse, whether with the Pharisees, the scribes, His disciples, or the gathered crowd, we find the Lord in the synagogue amidst the same assembly. The people engaged with Him wherever He went, actively participating, yet they did not abandon their former leaders. Even though it was the Sabbath, the Lord performed a miraculous healing on a woman who had suffered for eighteen years, right before the synagogue ruler. The ruler, unable to confront the crowd regarding Jesus' miracle, instead criticized them for seeking healing on the Sabbath, arguing against the law, while the people celebrated this remarkable act of Christ.
The Lord challenged the rigid and superstitious interpretation of Sabbath observance by the synagogue ruler, asking, "Does not each of you on the Sabbath untie his ox or donkey from the manger and lead it to drink?" At the same time, recognizing in the hesitant response of the crowd the potential for His kingdom, He conveyed through parables to His disciples that this small but vital seed—though currently vulnerable to being snatched away—when nurtured under the soil, will grow into a tree, providing shelter for all the birds of the air. In another illustration, He likened this same principle to leaven that, although minor, has the capacity to permeate a substantial quantity of flour. Thus, from a small group such as this, the dominion of God will extend throughout the earth.
Around the same period that Christ reacted to the reports of Pilate's massacre of the Galileans, Luke recounts another significant occurrence. While teaching in a synagogue on the Sabbath, Jesus encountered a woman who had been crippled for eighteen years due to the work of Satan and was unable to stand tall. He healed her, which incited the anger of the synagogue ruler. This leader and his followers instructed the people that no labor, not even healing the sick, should take place on the Sabbath. In contrast, Jesus, demonstrating his authority through actions rather than mere words, performed miraculous healings on this holy day, effectively challenging the authority of the legal experts and Pharisees who claimed to guide the community in interpreting the law.
Although the enraged synagogue leader refrained from directly confronting Jesus, feeling unable to substantiate his criticism in dialogue with Him, he directed his admonition toward the crowd, making sure Christ could hear his remarks. The Lord responded to this rebuke without hesitation: “Hypocrite!” He exclaimed, “Does not each of you untie his ox or donkey on the Sabbath and lead it to drink? And ought not this woman, being a daughter of Abraham, whom Satan has bound for eighteen years, be loosed from this bond on the Sabbath day?”
During His time in Galilee, Jesus visited the synagogue on the Sabbath and performed a miracle: He healed a woman who had been bent over for eighteen years and unable to stand upright. While the Pharisees present kept silent, the leader of the synagogue voiced his disapproval, instructing the congregation that they could seek healing on the other six days, but not on the Sabbath. Christ had consistently clarified that performing acts of kindness on the Sabbath was permissible, explaining to His audience that if they could tend to their animals—such as untying an ox or donkey to bring it to water—then surely they ought to assist their neighbors in alleviating their suffering at any time, including on the Sabbath (for healing on the Sabbath see Matthew 12).
Regarding the afflicted woman, Jesus stated that Satan had held her captive for eighteen years. Interpretations of this statement vary. Bishop Michael suggests that while the woman was not demon-possessed in the conventional sense, her condition stemmed from the influence of an unclean spirit. Blessed Theophylact shared a similar view. Conversely, others argue that the woman was ensnared by the chains of her sinful lifestyle, which led to her affliction; therefore, since sins are often associated with the work of Satan, Jesus' words should be understood in that context.
Christ, in accordance with His teachings, engaged in His ministry in Galilee for a period of time, during which He performed two notable miracles: He healed a woman who had been bent over for eighteen years and restored a man suffering from dropsy. These acts of healing occurred on the Sabbath, provoking discontent among the Pharisees. However, they also provided an opportunity for the Savior to elucidate the rightful intention of the Sabbath, emphasizing that its spirit does not oppose acts of kindness. If the legalists neglect to show mercy even to animals on the Sabbath, such as rescuing a donkey or an ox from a pit, it clearly follows that doing good for our fellow beings is even more appropriate. These insights left the attendees embarrassed and speechless. See also the account of this healing: Mk. 3:1-6
The leader of the synagogue, as noted in Matthew 4:24, expressed his indignation at Jesus for performing healings on the Sabbath, as referenced in Matthew 12:2. The Pharisees often felt anger towards the Lord for such acts, viewing them as infringements on the Sabbath rest mandated by the law. It is possible that this synagogue leader was a Pharisee himself, as indicated by the term hypocrite used in verse 15, which the Savior typically employed when addressing the Pharisees. Alternatively, it could be that the influence of Pharisaic teachings had so profoundly affected the populace that many had adopted such views. The impact of bias can render a person completely blind to the truth.
The Lord performs miraculous acts on the Sabbath, and only a uniquely chosen messenger from God, endowed with divine favor, can achieve a genuine miracle; thus, it stands to reason that such a person would not violate the law. Yet, the Lord, the Wonderworker, is criticized for allegedly transgressing Sabbath regulations.
When the ruler addressed the crowd, it is likely that he had taken note of the Lord's strong admonishments towards the Pharisees in similar scenarios. Consequently, he did not speak directly to Jesus but directed his reproaches towards the people, making sure that Christ heard his remarks. His accusations were rooted solely in the letter of the Mosaic law, failing to grasp its intended spirit. While the Scriptures state that six days are designated for work and the seventh is to be set apart for the Lord (Exodus 20:10 and parallels), this pertains to the ordinary labors of life. The synagogue leader, however, interpreted this to mean that acts of compassion, including miraculous healings performed by God's chosen messenger, should not occur on the Sabbath. Such a profound blindness is striking yet understandable among those who are ensnared by the literal teachings and overlook the spirit.
The miraculous healing of the afflicted woman by the Lord in the synagogue on the Sabbath highlighted once more the deep-seated biases of the Jews, who clung steadfastly to the traditions handed down by their elders (Mark 7:3). The influence of Pharisaical teachings (Matthew 16:6) had infiltrated the minds of the people, consistently inciting resistance against Jesus Christ, who came not to abolish the law but to fulfill it in its true spiritual essence (5:17). The synagogue leader overlooked the miraculous event occurring right before him and the congregation, an act that could only be accomplished through divine power.
Instead of addressing the Wonderworker directly, he rebuked the people, stating, "There are six days in which it is lawful to work; therefore come on those days and be healed, and not on the Sabbath day." This unreasonable invocation of the Mosaic command regarding Sabbath rest (Exodus 20:10; 31:15; 34:21; 35:2; Deuteronomy 5:14), twisted by a misleading interpretation, appeared to the synagogue ruler as undeniable evidence supporting his demand.
Passages read together with this verse.
Greek text, 33 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS