Lectionary Year C
August 26, 2001
Luke 13:10-17

Step II: Disposition

Step II - Disposition

A. Genre

(JFC) This pericope seems to rest on a dialogue between Jesus and the chief official of the synagogue, although the dynamics of their not speaking directly to each other confuses the issue. Jesus' first words, simple and straightforward, are addressed to the crippled woman but they and his laying on of hands prompt the chief official to register his opposition. He does so by addressing the crowd in some details. He justifies his position amply and suggests, or demands, a politically correct schedule for such activity as healing. Jesus' next words are much more complex, calling a derogatory name, posing a hypothetical situation and concluding a solution to the problem he is solving. Finally, the crowd's reaction communicates approval of Jesus' many wonderful deeds, even this one on the Sabbath?

B. Personal Interaction

(JFC) My first question asks why the saying, re: "The Sabbath was made for humankind, and not humankind for the Sabbath," (Mark 2:27, NRSV) is omitted from this context in Luke? Secondly, does the synagogue leader get away with criticizing the crowd for what he objects to Jesus' doing? Thirdly, whom does Jesus call hypocrite(s)? Then, does Jesus really believe Satan is responsible for the woman's malady or is he merely speaking the language of hoi polloi?

C. Organization

(JFC) This pericope begins right innocently setting the stage, identifying the time and the place of the actions about to take place. Also, rather matter-of-factly, an ill woman appears and is described. Jesus sees her, calls her to himself and tells her she is release from her ailment. Then he lays his hands on her. Thereupon, the chief officer of the synagogue gets indignant and criticizes the crowd by telling them they can do work on six other days, but not on the Sabbath. Next, Jesus addresses the crowd/him, calling him (surely) a hypocrite and hypothesizing that they would all water their cattle on the Sabbath. Then he refers to the woman as "a daughter of Abraham whom Satan had bound for eighteen long years," whom he healed on the Sabbath, contrasted to the cattle being watered on the Sabbath. At this (hypothetical/rhetorical) question, the adversaries get disgraced and the supportive crowd rejoices at all Jesus' great deeds.

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