11. spirit of infirmity—Compare Luke 13:17, "whom Satan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" (Luke 13:17- :). read more
12, 13. said . . . Woman . . . and laid—both at once. read more
D. The instruction of the disciples in view of Jesus’ rejection 12:1-13:17Teaching of the disciples continues as primary in this part of the third Gospel (Luke 9:51 to Luke 19:10). Jesus’ words to them at the beginning of the present section (Luke 12:1 to Luke 13:17) broadened to include the crowds toward the end."The coming judgment and the need for proper preparation are the threads that tie all of chapter 12 together." [Note: M. Bailey, p. 129.] read more
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. [Note: Liefeld, "Luke," p. 971.] As 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... read more
7. A sign of Jesus’ ability to effect change 13:10-17There 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 (Luke 13:3; Luke 13:5). Now He showed that change was possible with His power. He had pictured Israel in need of fruit (Luke 13:6-8). Now He illustrated His restorative powers. He had called the people to believe in Him (Luke 12:54-59). Now He gave them a... read more
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. Luke 2:20; Luke 5:25-26; Luke 7:16; Luke 17:15; Luke 18:43; Luke 23:47; Acts 3:8-9). She recognized thereby that Jesus was God’s instrument of blessing. read more
13:11 head (b-25) Lit. 'herself.' not as ch. 21.28. read more
The Galileans killed by Pilate. The Unfruitful Fig Tree. Lament Over Jerusalem1-9. Three exhortations to repentance, of which the former two are based on recent events, and the third is a parable. All are peculiar to Lk.1. Whose blood Pilate] These men had evidently been killed in the courts of the Temple for some real or suspected sedition while they were slaying their victims, an act which was performed not by the priests, but by the offerers, or their servants. Nothing is known of this... read more
(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.) read more
Get Bible verse every day in your inbox
Read on Mobile
Thomas Coke Commentary on the Holy Bible - Luke 13:13
Luke 13:13. And immediately she was made straight,— The great favour conferred on her so suddenly, filled the woman with admiration and gratitude; insomuch that she immediately offered up thanksgiving to God. As our blessed Lord undertook this benevolent miracle without any solicitation, it affords us a fine idea of his mercy and loving-kindness. The length of time which her weakness had continued, is a strong proof that there could have beenno collusion; and the instantaneous manner in which... read more