Jesus’ rescue of a crippled woman who had been afflicted for 18 years echoes God’s deliverance of Israel from the bonds of Egyptian slavery. The story also points to God’s promise of liberation for all people, when read as we consider Jesus’ ministry at Nazareth (cf. Luke 4:16-30).
The story begins in an innocuous way. 10 Now he was teaching in one of the synagogues on the Sabbath. Yet, it has ominous chord, given Jesus’ prior Sabbath synagogue encounters. For example, after Jesus taught in the synagogue at Nazareth, the people were so angry they were ready to “hurl him off the cliff” (Luke 4:14-30, esp. vv. 28-29). On another Sabbath, the scribes and Pharisees “were filled with fury and discussed with one another what they might do to Jesus” after he had healed a man “whose right hand was withered” (Luke 6:6-11; cf. Luke 6:1-5; 14:1-6). In short, verse 10 is a subtle warning of an imminent conflict. After adroitly linking this story with similar Sabbath incidents, Luke quickly moves on to describe the desperate circumstances of one woman who entered the synagogue. 11 And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. Luke’s succinct, graphic portrait is visually powerful. It is easy to imagine this poor woman as she struggled to move from one place to another with her frail, awkward and uncooperative body — a woman whose daily existence was tortuous and had been that way for 18 long years. However, rather than waiting for the woman to approach him in faith and ask for healing, 12 When Jesus saw her, he called her over and said, “Woman, you are set free (ἀπολέλυσαι) from your ailment.” Jesus’ explicit declaration once again calls to mind Luke’s inclusion of Isaiah’s expectant prophecy: “He has sent me to proclaim release to the captives … to let the oppressed go free” (Luke 4:18). Moreover, before anyone could express doubt about Jesus’ authority, as the scribes and Pharisees had done when Jesus forgave the paralytic’s sins, Luke affirmed Jesus’ power to heal. 13 When he laid his hands on her, immediately she stood up straight and began praising God. We find a similar response in Luke 5:17-26, especially verses 21-24. Thus, beyond the declaration of Jesus, the woman’s joyful response corresponds with a similar reception that Jesus received when “filled with the power of the Spirit, [he] returned to Galilee . . . [and] . . . began to teach in their synagogues and was praised by everyone” (Luke 4:14-15; cf. Luke 5:26; 7:16; 9:43). In sum, Luke’s narration in Luke 13:10-17 suggests that Jesus was fulling Isaiah’s words “in [their] hearing,” just as they previously had been in Nazareth (Luke 4:21). Yet not all welcomed Jesus’ deed, as Luke provides another example: 14 the leader of the synagogue, indignant because Jesus had cured on the Sabbath. From the leaders’ perspective, Jesus’ conduct was reprehensible, and for proof, this rabbi appealed to Israel’s Scriptures. He kept saying to the crowd, in an attempt to enlist the crowd as an ally and join him in his self-righteous indignation, “There are six days on which work ought to be done; come on those days and be cured, and not on the Sabbath day.” The leader’s logic was impeccable. His summation of the law and the prophets was accurate, for the Sabbath was sacred, kept strictly for rest. Support for his point of view was extensive, and his argument was irrefutable. It was, to be sure, not just his opinion. His judgment was confirmed not only by long-standing traditions but, more importantly, firmly rooted and repeatedly attested in Israel’s Scriptures (cf. Genesis 2:1-3; Exodus 20:8-11; 31:12-17; 35:2-3; Deuteronomy 5:12-15; Jeremiah 17:19-27). 15 But the Lord answered him and said, “You hypocrites (Ὑποκριταί)! Thus, although the synagogue leader initially was a lone outspoken critic, he was, in reality, giving voice to others who must have agreed with him. In ancient Greek culture, hypocrites were simply stage actors. The literal meaning of the word derives from the ideas of play-acting, expounding, or interpreting. In that day, hypocrite did not have any negative association. It merely referred to someone playing a role or interpreting a poem for the sake of onlookers. Moreover, a Greek hypocrite always wore or carried a mask — especially important, for example, if the role were a female role. Because cultural practices did not allow women on stage, the male actor held a mask in front of his face as he acted the part. Therefore, hypocrites were not only actors playing a pretend role on a stage, but they usually covered their faces with masks. In the New Testament usage and ever after, “hypocrite” takes a negative spin. Jesus uses it to describe Jewish religious leaders several times, speaking of the blatant contradiction between their outer religious life and the motivations in their hearts. They play-acted religion, but they did not know the Writer of the script. They had no idea how God wanted the lines embodied. Their piety and moralizing seems good at first, but it can get inside of us and foul God’s intent for us. In Matthew 23:13, 15, he pronounced a woe upon hypocritical scribes and Pharisees, for they lock people out of the kingdom. In fact, they do not enter the kingdom themselves and they stop others from doing so. They cross sea and land to make a convert, but they turn around and make the new convert as much a child of hell as they are. However, Jesus did much more than merely characterize his opponents with a scathing appellation; he also pointed out two critical obstacles with their line of reasoning. First, does not each of you on the Sabbath untie his ox or his donkey from the manger, and lead it away to give it water? Religious authorities found such behavior acceptable and sanctioned it. On this basis, Jesus appropriately questions why religious authorities did not have a greater level of concern for another human being. 16 And ought not this woman, a daughter of Abraham whom Satan bound (for the role of Satan in physical disorders one can see Luke 10:18, 11:18) for eighteen long years, be set free from this bondage on the Sabbath day?” Jesus employed an argumentum a fortiori. One can compare this response of Jesus to Luke 14:5. Jesus challenged the religious authorities for their narrow understanding of Israel’s Scriptures. Because their memory of Israel’s rich expansive history was selective and bound up in tradition, they had failed to grasp the full meaning of their own nation’s redemption. The woman who had been bound to Satan for 18 years had been, in other words, a slave to her infirmity. Further, because the woman was “a daughter of Abraham,” Jesus demonstrated unequivocally with both his words and his gracious healing that it was right and just to set her free on the Sabbath just as God had freed Israel from Egyptian slavery on the Passover Sabbath (cf. Exodus 12:14-20; 13:3-10). 17 When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing. Thus, Luke leaves no doubt that Jesus’ superior argument was irrefutable and welcomed by most of the people as good news. This love story about the redemption of a tormented woman from her physical slavery confirmed for Luke that Jesus was “lord of the Sabbath.” It also reaffirmed the promissory words of Isaiah, who declared long ago that “the Spirit of the Lord” would once more come upon one who would “bring good news to the poor . . . proclaim release to the captives . . . let the oppressed go free . . . [and] proclaim the year of the Lord’s favor” (cf. Luke 6:5; 4:18-19).
Jesus uses his power for an unfortunate person. The episode stresses the view of Jesus that the welfare of people takes precedence over religious obligations such as the Sabbath. We should not be timid about doing God's work. In this text, Jesus frees an oppressed woman. Followers of Jesus today have the privilege of continuing the work of God in Jesus. We join him in his witness in the world to the rule of God in our lives and in the world we live. We can begin by liberating oppressed people, as Jesus did when he healed the woman afflicted by a crippling spirit. Although Luke does not tell us the exact nature of her affliction, we certainly know people today who feel the burden and life and find it difficult to stand up straight: Abused women, unemployed men, substance abusers, teenagers caught up in sex trafficking, children who struggle to be successful at school. Further, Jesus also speaks truth to the powerful religious authorities. The connection with verses 1-9 is that the leader of the Synagogue and the opponents of Jesus are in need of repentance. Jesus heals a woman on the Sabbath. The story reveals both the hypocrisy of Jewish leaders and the saving power of God.
I want to focus upon the accusation Jesus makes to the religious authority and those who agreed with his criticism of the behavior of Jesus. He accused them of hypocrisy. We need to explore the question of whether we present one thing to others, but in truth live or believe something else.
UnChristian, a book based on the findings of a Barna research study, sought answers to those questions. The authors, David Kinnaman and Gabe Lyons, polled young adults outside of Christianity — those who may or may not ever engage our faith communities — about their perception of the church and Christians today. The title of the book comes from the sobering survey results — unChristians find us unChristian! Eighty-five percent of young outsiders claimed that Christianity is hypocritical — saying one thing but doing another. Instead of being a voice against the image-is-everything mentality, outsiders believed that Christians worked just as hard as they did to preserve an image of strength and put-togetherness. Asked another way, 84 percent of those polled had a personal relationship with a Christian. Only 15 percent thought the lifestyles of those Christians were significantly different from the norm. Another Barna research study confirms this perception. A 2007 study showed that lifestyles of “born-again Christians” were statistically equivalent to those of nonbelievers. When reporting activities from their previous 30 days, both groups were equally likely to gamble, view pornography, take something that did not belong to them, physically fight or abuse someone, get drunk, use an illegal drug, intentionally lie, seek revenge or gossip. Sit with that for a minute — no statistical difference between the habits of Christians and non-Christians. More statistics would just get more depressing.
The point is clear: Hypocrisy is a valid critique of the church. What we say we believe does not equal how we behave. There is a huge gap between faith and practice.
Beyond the hypocrisy perceived outside the church, think of the ways we tolerate it between and within ourselves. What are some of the subtle ways our outward presentation does not match the inward reality? How have we experienced this ourselves? Have we seen it in friends? Why do we tolerate it? These are good questions to pose as we preach with honesty and vulnerability.
The concern for Jesus, then, is that hypocrisy in God’s people leads everyone — both followers and outsiders — further away from him. What is the answer?
Instead of being critical, let us consider the attitudes and practices that can act as antidotes to hypocrisy.
First, we need to realize that things that appear small can make a significant impact. Jesus would go on to teach the same idea in the next Luke 13 passage, the parables of the mustard seed and the yeast. We can never underestimate the enormous impact our small choices can make on those who are linking their perception of Christianity with our lives. That means our mind-set needs to focus on mission and vision. Every moment is potential evangelism:
• how we correct the kids in public,
• what we say about shared friends,
• how we tip,
• the way we engage or ignore the person checking our groceries,
• how we respond to being cut off in traffic, especially if we have a fish symbol on our bumper!
We do not need to worry about sharing Christ with others by engaging in heavy theological discussions. Remember: Life is evangelism. Even the smallest acts of our public life can be false advertisement or magnetic regarding the kingdom of God.
Second, we need to choose authenticity. Genuineness. Integrity. Transparency. They are slogans in younger churches today, but for a reason. People are tired of Sunday-only Christianity. If Christianity is not true and holistically transformative, then there are plenty of other things to do with one’s time.
I recall the time that I was working on the thesis for my Doctor of Ministry. I shared with one of the people of the church in Brownstown that I had to go through many drafts to get it perfect. “Why, I cannot imagine you would not do anything that was not perfect,” was how she responded. Well, she knew I prepared for things. I got her humor. Yet, it also struck me how we can give that impression. We have it all together. Everything is just fine. At least, we want people to think that way. Letting people know it is not OK is OK.
In the place of hypocrisy, many churches are going with honesty — publicly normalizing their corporate imperfection. I have seen some slogans that emphasize this for church: “No Perfect People Allowed.” Our own vision statement includes the notion of accepting people as they are. Another church says: “It’s okay not to be okay.” Do we need to adjust our lives or theology? Whatever it takes, reject hypocrisy, and go with honesty — imperfect, in-process, in-grace honesty.
Third, we must not fight with Jesus when we agree with him. Does it strike anyone as a bit ironic that nonbelievers and Jesus share the same harsh opinions toward hypocrisy? That is a great evangelism piece. If we ever hear the hypocrisy argument from nonbelievers, we tell them they sound like Jesus. We tell them about Luke 13. We remind them not to let something they and Jesus agree on keep them from exploring faith.
Fourth, we need to learn to apologize often. Sometimes, Bumper-sticker theology gets it right: “Christians aren’t perfect, just forgiven.” After exposing our hypocritical street reputation for the better part of a chapter, the authors of Unchristian offer a new perspective for us to earn: “Christians are transparent about their flaws and act first, talk second.”
We deepen our spiritual lives when we can admit the wrong we have done and apologize. Regularly. Not just cheap excuses or phony apologies such as “I’m sorry you felt that way.” In contrast, we need to express real, relational contrition. If you say something that you ought not to have said, or do something you ought not to have done, simply admit it. Ask forgiveness. Admit that you really blew this one. If it affected someone else, tell him or her you are sorry. You cannot dictate how the person will respond, of course. Yet, you gain in the integrity of your discipleship. None of us walks that path perfectly. You may not realize the doors it may open.
In one sense, it should not be that hard. Love God with all you are. Love your neighbor. Simple, when you think about it that way.
Eugene Peterson once said that everyone has problems with the church because sin is in the church. Yet, one cannot be Christian except in the church. Of course, one finds sin in the local bank, grocery store, and everyplace else you go. I think it naïve to think you will not have problems with the church.
Bishop Goodson tells the story of a sermon in which he made a passing remark about church hypocrites that the local radio station broadcast. While walking downtown that week someone approached him, saying that he had heard the then pastor on the radio. He wondered if he knew some hypocrites were in his church. Faking surprise, Bishop Goodson responded that he had sent all the hypocrites to the First Baptist Church. "No," the man said, "there are hypocrites in your pews and I know who they are." At which point the man began to list the names of 12 members who were good friends of his. He replied to the man that he had a good list, "but let's not forget about..." and he listed 12 more church members. The man said that was fine, but what was he as pastor going to do about it. He said he was going to throw them out of the church. The man said he did not believe he had the courage to do that. The bishop said not only would he do it, but also he had a date set when. Oh yeah? Sure, "I'm going to throw all the hypocrites out of church on the day that the hospital refuses to admit sick people." Blessed are even the hypocrites, for they need the church most of all![1]
You see, hypocrisy is simply another form of sin. For that reason, we need them here. In one of the churches in which I was pastor, the testimony of one of our members was that he was on the church board. He went to church most Sunday mornings. Yet, his life privately was a contradiction of what he was doing publicly. It almost destroyed his family. What turned his life around was that he went to Billy Graham crusade. Something touched him, he went forward, and his life dramatically changed. My point is that hypocrites need conversion. You may feel your life is that way. You are just a Sunday Christian, as they say. Are you not tired of that? I invite you to be a disciple of Jesus, through and through.
The only way to avoid hypocrisy is when we die. Until then, we will make the mistakes and sins that might lead others to dismiss our witness. Yet, willingness to see our lack of integrity is way of letting the word of Jesus sink into our lives and challenge us.
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