The lectionary gospel reading from Luke 13 is a missional account of opposition to Jesus’ healing of a woman with an infirmity for 18 years on the Sabbath (Lk 13:10-17). Bearing in mind the multiple missional layers to the meaning of this story, it resonates with men and women going through the church motions without genuine movement, much like the synagogue leaders. Jesus Christ encountered criticism, grumbling and plotting from different groups because He was seen as a threat to the religious and political hierarchy, and because He exposed sin. A good example is the opposition and accusation of Sabbath breaking by the religious leaders.

The story is also not just about the healing of a woman long ago, but about the ongoing work of Jesus Christ in us and in our world, including the opposition and accusations. We might imagine ourselves as that woman, with no name or recognition in society, under the weight of anxiety, shame, grief, or regret. Do you come to church bent down, unable to see clearly? Are you bent down by sin, pride, injustice, addiction, or persecution? Is your church or nation tempted by the use of leadership as a weapon rather than a gift? Are you the synagogue leader? Are you resisting Jesus’ healing and salvation in yourself or in others?

The story of the woman’s healing is an invitation to participate in God’s mission, revealing the truth that God’s desire is always to unbind, to release, and to raise. It is sad to see the supposed leaders of the synagogue as Jesus’ adversaries. Truly, even today, to follow Jesus means to face opposition. Jesus confronted the synagogue leaders: “You hypocrites! Does not each of you untie his ox or his donkey on the Sabbath and lead it to water? And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the Sabbath day?”

The woman’s healing took place in one of the synagogues on the Sabbath. Jesus graciously laid His hands on the woman and proclaimed her to be greater than the Sabbath. Jesus’ actions point to the laws, Sabbaths, rites, and resolutions as all intermediary things crafted not as a bondage. Beyond the ‘synagogue’ being a locus of Jesus’ teaching, it has been a context in which Jesus’ followers face opposition, neglect, and where the Pharisees and teachers of the law elevate themselves (Lk 11:43; 20:46). The woman in this story was under infirmity for 18 years and this resonates with many in the church going through church motions under leadership who are Jesus’ adversaries.

The woman’s healing serves as an example of Jesus’ action and reaction, pointing to the importance of the soul to Jesus more than the crafted Sabbath under synagogue leadership. The significance and healing of a soul point to the enactment of God’s kingdom rule in stark parallel with the opposition that the coming of the kingdom will provoke. The healing of the woman puts Jesus at the centre of the story by calling the woman to Himself, rather than Jesus going to the woman.

Jesus called the woman a ‘daughter of Abraham,’ a missional designation that negates her affliction by a spirit and the bondage of Satan. Jesus reversed the synagogue designation of the woman as an object of shame against those in the places of power, people of honour, the synagogue leaders. Jesus’ healing brought honour to the woman. The crowd rejoiced in the fact that, through Jesus’ words, ‘all his opponents were shamed’ (Lk 13:17). There is true honour in following Jesus.

The spirit of infirmity is ravaging many homes, churches and nations with distress, sorrow, and frustration. Rather than yielding to Jesus’ call to all who are heavily laden, opposition to the Gospel is increasing both at home and within the church. God is calling us to open our hearts to Jesus, to find ourselves led, as the woman was, to a healing that surpasses the limitations of our minds and imaginations. Many homes, churches, and nations are struggling under the spirit of infirmity due to leadership opposition to Jesus’ teachings and ministry.

Beloved, do not miss the parallels in the story of the woman with an infirmity in the synagogue. There is yet a more profound personal and corporate meaning of this woman’s healing.  You and I are that woman, and we have been healed of the ultimate infirmity, if we are Christian, followers of Jesus.  Infirmity is diminishing and terrible. For 18 years, the spirit of infirmity has caused the woman to be bent over so that she “could in no way raise herself.” 

C.S. Lewis, in one of his works, Out of the Silent Planet, discussed the concept of hmana (men), referring to those creatures who cannot walk straight spiritually. That is the condition of every one of us. Indeed, “We are all a bent race,” until we encounter Jesus. No leader can make us straight, nor can we make ourselves straight. Our positions or titles can even make us more bent, as seen in the synagogue leaders who opposed Jesus.

The Good News is that the woman bent double for eighteen years stands as an icon of hope for us today. However long we have been bent down, however heavy the burden, however silent our cry, Jesus sees. Jesus is merciful. Jesus still calls. Are you spiritually bent, or broken? Jesus can heal you of the ultimate infirmity and set you free to fulfil your potential and glorify God.