Verse-by-Verse Bible Commentary

Coffman Commentaries on the Bible

And he was teaching in one of the synagogues on the sabbath day.

ANOTHER SABBATH HEALING

"This is the last instance in Luke where Jesus appears teaching in a synagogue."[12] However, Bruce and others have interpreted this to mean that there was an extended period when Jesus "was teaching," that is, "he continued to teach" in synagogues.

ENDNOTE:

[12] Norval Geldenhuys, op. cit., p. 374.

John Gill's Exposition of the Whole Bible

And he was teaching in one of the synagogues,.... That is Jesus, as the Syriac and Persic versions express it; which was his work, he being a teacher sent from God, and who took all opportunities of instructing men in the truths of the Gospel; this was done either in Galilee, or in Judea, in one of the synagogues of some city there, for in their larger cities there were more synagogues than one. In Jerusalem, we are told^F15T. Bab. Cetubot, fol. 105. 1. , there were three hundred and ninety four synagogues; and other writers^F16Pesikta in Jarchi in Isa. i. 21. Shirhashirim Rabba, fol. 20. 3. Ecka Rabbati, fol. 37. 4. increase their number, and say, there were four hundred and eighty: and it was

on the sabbath; which was now in force, and was religiously observed by Christ.

Geneva Study Bible

(3) Christ came to deliver us from the hand of Satan.

Commentary Critical and Explanatory on the Whole Bible

Luke 13:10-17. Woman of eighteen year‘s infirmity healed on the Sabbath.

Robertson's Word Pictures in the New Testament

He was teaching (ην διδασκων — ēn didaskōn). Periphrastic imperfect active.

The Fourfold Gospel

SABBATH HEALING. MUSTARD SEED AND LEAVEN. (Probably Perea.) Luke 13:10-21
1. And he was teaching in one of the synagogues on the sabbath day. Our Lord's habit of teaching in the synagogue, which had been for some time interrupted by his retirement, had probably been revived during the mission of the seventy. On the synagogue, see Luke 13:10-21.

John Trapp Complete Commentary

10 And he was teaching in one of the synagogues on the sabbath.

Ver. 10. On the sabbath] The soul’s marketday, on which the Lord Christ sells to his people "gold tried in the fire, white raiment, eye salve," &c., Revelation 3:18.

Expository Notes with Practical Observations on the New Testament

Observe here, 1. The afflicted person, a woman which had a sore disease inflicted upon her by the devil for eighteen years, which almost bowed her together. There is nothing that the devil delights more in, than the miseries and calamities of mankind. Satan is not satisfied barely to infect the mind, and poison the souls of men; but he delights to afflict and hurt the body, where and when he can obtain leave.

Observe, 2. Christ's compassion towards her, and his miraculous healing of her; Jesus called her to him, and with a word speaking, healed her.

Where note, that the inveterateness of the disease, and the instant- aneousness of the cure, made the miracle evident. She that had been bowed down eighteen years, in an instant is made straight, and only by a word of Christ's mouth. Such a miraculous operation was an evident testimony of his divine mission, that he was the Son of God.

Observe, 3. How the heart of the poor woman is affected with Christ's hand: she glorified God; that is, she gave thanks to God, and attributed the miracle to him. As the chief end of all God's extraordinary works, either of power or mercy, is the exaltation of his own glory; so the only way that we can set forth his glory, is by celebrating his praises, and expressing our own thankfulness: He that offereth me praises and thanks, glorifies me, Psalms 50:23.

Observe, 4. The unreasonable anger and unjust indignation, which was found with the ruler of the synagogue against our holy Lord for working this miraculous cure on the sabbath day. There is no person so holy, no action so innocent, but may fall under unjust censure, especially where malice and ignorance are combined. What a severe reflection does this man make upon our blessed Lord for performing a work of mercy on the sabbath day!

Observe, 5. Our Lord's vindication of himself from calumny and false accusation;

1. He charges his accusers with hyprocrisy. Thou hypocrite, doth not each one of you loose his ox or his ass from the stall on the sabbath day, and water him? It is one note of an hypocrite, to condemn that in another which he does himself: the Jews held it lawful to loose and lead a beast to watering on the sabbath day, which was a work of servile labor; and yet would condemn Christ for healing a poor woman only with a word speaking.

2. Christ vindicates his own action, by comparing it with theirs, which they judged lawful on the sabbath day: Was their loosing and watering the beast a work of necessity? Much more was his. Was theirs a work of mercy? His much more. Their compassion was to a brute beast, his to a rational creature, to a woman, and that not a stranger, an heathen woman; but one of their own, a Jewish woman, a daughter of Abraham. No, farther, Christ's act was an act of far greater necessity, and more special mercy, than theirs. The beast might live a day without water; the beast might not be sick: but this woman was in sore distress, and had been so for eighteen years; no, she was in the hands of the enemy of mankind, bound by Satan. Was it not then a greater act of mercy and compassion to loose her, than to lead a beast?

Observe, 6. What effect our Lord's vindication of himself had upon the hearers of it: His adversaries were ashamed, and the people rejoiced, verse 17. His accusers were ashamed, and probably convinced, perhaps silenced; but we read not that they confessed their error, or acknow-ledged their unjust censure, or craved Christ's pardon.

When persons judgments are under conviction of an error or mistake, it is very hard to bring themselves to confess and own their mistake, because all men stand very much upon the credit and reputation of their understandings, and look upon it as a reproach to own themselves mistaken; though it is really otherwise. But though our Saviour's adversaries were only ashamed, others rejoiced for all the glorious things that were done by him.

Greek Testament Critical Exegetical Commentary

10.] Time and place alike indefinite.

Matthew Poole's English Annotations on the Holy Bible

Ver. 10-13. Though the Greek be on the sabbaths, which might signify any day of the week, yet it is manifest by what followeth that this miracle was wrought upon the seventh day, which was the Jewish sabbath, else the ruler of the synagogue would not have quarrelled with our Saviour about it. What is meant here, Luke 13:11, by a spirit of infirmity, would not easily be determined, whether only a very great infirmity, or an infirmity in the bringing and continuing of which upon her the devil had a great instrumentality, but for Luke 13:16, where she is said to be one that Satan had bound; she was a cripple, and so bowed down that she could not lift up herself, and thus she had been for eighteen years, so as the distemper was inveterate, and out of the course of ordinary cure. Christ, who, as to people’s bodily infirmities, was sometimes found of those that sought him not, seeing her, calleth her to him, and saith,

Woman, thou art loosed from thy infirmity. And he laid his hands on her; and immediately she was made straight. The inveterateness of the disease, and the instantaneousness of the cure, without the use of any means, made the miracle evident. The woman for it gave thanks to God, for that is meant by

glorified God, she spake some things to the honour and glory of God, who had healed her.

Alexander MacLaren's Expositions of Holy Scripture

синагог См. пояснение к Мк. 1:21.

в субботу Субботние обычаи фарисеев были вопросом, который в течение служения Иисуса чаще всего вызывал спор. Ср. 6:5-11; 14:1-5; Мф. 12:2-10; Мк. 2:23–3:4.

Whedon's Commentary on the Bible

§ 88.—THE WOMAN LOOSED FROM THE SPIRIT OF INFIRMITY OF EIGHTEEN YEARS, Luke 13:10-21.

10.Teaching in one of the synagogues—The last great discourse was in the open air. But the synagogue on the Sabbath is still open to our Lord’s preaching in south-eastern Palestine; although the ruler of the synagogue would, if he dare, exclude him.

Peter Pett's Commentary on the Bible

‘And he was teaching in one of the synagogues on the sabbath day.’

This is the last mention of Jesus teaching in a synagogue, although that is not necessarily decisive, for such visits are usually only mentioned at this stage when specifically connected with incidents, and Luke in the main drops the incidents too, although the latter undoubtedly carried on to the end. It was on the Sabbath day, and Jesus was there, having been invited to teach.

Schaff's Popular Commentary on the New Testament

Luke 13:10. In one of the synagogues. In Perea, as we suppose.

On the sabbath day. This is the main point, whenever and wherever the incident occurred.

The Expositor's Greek Testament

Luke 13:10_{. : may mean on Sabbaths (Hahn, who refers to the discriminating use of singular and plural in Lk.) and imply a course of instruction in a particular synagogue for weeks.}

E.W. Bullinger's Companion Bible Notes

sabbath. Plural See on Luke 24:1.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

And he was teaching in one of the synagogues on the sabbath. And he was teaching in one of the synagogues on the sabbath.

And he was teaching in one of the synagogues on the sabbath - time and place left indefinite. (See opening remarks on Luke 9:51.)

Ellicott's Commentary for English Readers

(10) And he was teaching in one of the synagogues.—The narrative that follows is peculiar to St. Luke. The indefiniteness as to time and place indicate that it was probably one of the previously unrecorded traditions which he met with when he entered on his personal search for materials. This is in part con firmed by the use of “the Lord” in Luke 13:15. (See Note on Luke 7:13.)

Treasury of Scripture Knowledge

4:15,16,44

Calvin's Commentary on the Bible

I have resolved to place in immediate connection some events which are detailed by Luke alone, without a direct reference to dates; for on that point, as we have formerly mentioned, the Evangelists did not care much about exactness. We shall afterwards find a more suitable time for returning to the Harmony of the Three Evangelists.