There are several thematic connections that tie this pericope with what has preceded and show its role in the development of Luke's argument. Jesus had just called the nation to repentance (vv. 3, 5). Now He showed that change was possible with His power. He had pictured Israel in need of fruit (vv. 6-8). Now He illustrated His restorative powers. He had called the people to believe in Him (12:54-59). Now He gave them a sign that He was the Messiah. He had called the multitudes hypocrites because they refused to respond to the clear evidence before them (12:56). Now He called them hypocrites again because they refused to act to relieve suffering on the Sabbath (v. 15).
"While in 4:31-8:40 there seemed to be a clear distinction between the crowd, which was favorable toward Jesus, and the scribes and Pharisees, who were not, Jesus begins to issue harsh warnings to the crowd in Luke 11-13, and, as Jesus approaches Jerusalem, the crowd's attitudes are hardly distinguishable from those of the scribes and Pharisees, who reject Jesus' teaching on riches (16:14), think that proclaiming Jesus as king deserves a rebuke, and grumble when Jesus associates with tax collectors and sinners."320
13:10-11 The Greek phrase kai idou("and behold"in the NASB and untranslated in the NIV) suggests that Jesus may have suddenly become aware of the woman as He was speaking.321As usual, Luke noted the extent and duration of the affliction to stress the greatness of Jesus' cure. Evidently a demon played some part in the woman's suffering. This meant that Jesus' healing involved overcoming supernatural as well as natural forces.
"There are two equal and opposite errors into which our race can fall about the devils. One is to disbelieve in their existence. The other is to believe, and to feel an excessive and unhealthy interest in them. They themselves are equally pleased by both errors and hail a materialist or a magician with the same delight."322
The woman's physical condition was similar to Israel's spiritual condition (cf. 4:18-19). She may have had spondylitis ankylopoietica, a fusing of the spinal bones, or skoliasis hysterica, a hysterically induced paralysis, or some other condition.323
13:12-13 Perhaps Jesus called the woman to Himself rather than going to her so everyone present would see what He would do. Again Jesus healed the woman with a word. His touch communicated compassion and linked the cause with the effect visually. Her recovery was instantaneous and she began glorifying God, the source of her blessing (cf. 2:20; 5:25-26; 7:16; 17:15; 18:43; 23:47; Acts 3:8-9). She recognized thereby that Jesus was God's instrument of blessing.
13:14 As previously, Jesus' works proved controversial and provided another opportunity for Him to teach. The synagogue official showed more concern for Sabbath observance then for human suffering. Instead of praising God with the woman he criticized her and Jesus indirectly. Perhaps he felt safer addressing the people than Jesus. His advice to the assembled crowd amounted to keeping them from entering the kingdom (11:52).324
13:15-16 Jesus' argued from the lesser to the greater again. A person is much more important than an animal (cf. 14:5). The Jews regarded women as less important then men. Jesus viewed her as a daughter of Abraham, a very exalted title that described a female descendant of the revered patriarch. Perhaps the Jews had denied this woman this title concluding that her affliction was due to some great sin that she had committed (cf. vv. 2-5). Jesus freed her from her alien master who had bound her for 18 long years. Jesus' compassion refused to allow her to suffer one more day. Since the Sabbath was a day of worship and rejoicing, it was appropriate that Jesus healed her then.
"As a result of Jesus' command, the fever released her.' While the verb apheken(released') is shared with the parallel accounts, in Luke it is placed in a context where it has the full force of release from an oppressive confinement and illustrates the release (aphesin) for captives' of which Jesus spoke in 4:18."325
13:17 Jesus' action caused a double reaction. His opponents felt humiliated because Jesus' obviously had divine power and compassion, but they had been criticizing Him (cf. Isa. 45:16). The multitudes rejoiced because they appreciated Jesus using His power for the welfare of the people despite their hypocritical leaders' opposition (cf. Exod. 34:10).
This miracle is a concrete example of Jesus' authority and the truthfulness of His assessment of the spiritual condition of Israel and her leaders.
This concludes Luke's section of material that records Jesus' instruction of His disciples in view of His rejection (12:1-13:17). The general movement of Jesus' teaching was from lessons about personal discipleship and disciples' responsibilities to lessons about the coming kingdom.
