The Deformed Daughter of Abraham
And he was teaching in one of the synagogues on the Sabbath. And, behold, there was a woman who had a sph’it of infirmity eighteen years, and was bowed together, and could in nowise lift up herself. And when Jesus saw her, he called her to him, and said unto her. Woman, thou art loosed from thine infirmity. And he laid his hands on her: and immediately she was made straight, and glorified God. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the Sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the Sabbath day. The Lord then answered him, and said. Thou hypocrite, doth not each one of you on the Sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day? And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.
Luke, xiii 10-17.
This striking fact is recorded only by the Evangelist Luke; and it has been much more rarely noticed than any of the Saviour’s other signs and wonders. Like all his miracles, it is “written, that we may believe that Jesus is the Christ, the son of God; and that believing we may have life through his name.”
But besides this, it seems to have had a peculiar and pleasing aim, like that of the miracle at the marriage in Cana of Galilee; namely, to hold forth the Saviour in the milder rays of his glory; displaying not only his majesty, but his meekness; not only his benevolence, but his condescension; not only his compassion, but his tenderness; and even his regard for our feelings, as well as for our welfare.
To give some order to our reflections on this miracle of mercy, let us
I. Look at the Patient.
IL Observe the Cure.
And in. Examine the Influence.
With regard L To the Patient, we may
observe —
First Her Descent.
The Saviour calls her a “daughter of Abraham;” thus showing a regard for the venerable Patriarch, who lived so many ages before. There is something striking in the natural relationship to such an individual; but Abraham sustained a double paternity; and we have reason to believe this woman was a daughter of Abraham not only as a Jewess, but also as a. believer, being related to him in spirit as well as by blood.
So, the Apostle says, “If 3’e be Christ’s, then are ye Abraham’^ seed:” and “They who are of faith are blessed with faithful Abraham.” In like manner, the Saviour declares, “If ye were Abraham’s children, ye would do the works of Abraham.”
But if this were her prerogative, we here see that “all things come alike to all;” and that, as to outward dispensation, “no man knoweth either love or hatred by all that is before him.” If, in this respect, there be any difference between the righteous and the wicked, it is often even in favor of the latter; who “have no changes,” and “fear not God;” while “mang are the afflictions of the righteous.”
Secondly Observe Iter Condition.
She labored under “a spirit of infirmity,” and “was bowed together, and could in nowise lift up herself” Admitting that her affliction was not attended with the greatest degree of suffering or danger, yet it must have been very trying; and especially so to a female, to whom beauty and figure belong; who has an exquisite sensibility- to personal appearance; and who knows how much more she can attract, impress, and influence by external charms than by superior accomplishments. Was it nothing to be slighted 1 — nothing to be pointed at by the finger of scorn? — nothing to be unable to look up and see the heavens? — nothing to be compelled to crouch beneath others, and to be almost enchained to the ground? Yet “who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow?” How many have been constrained to say, “It is good for me that I have been afflicted.” How many, after awhile, have blessed God for the effects of an accident or disorder, which once filled them with pain and dismay. It was the means of turning them from folly and vanity to the cultivation of the mind, and of inducing them to “seek those things which are above,” and to prize “the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” And what is everything else, compared with this? “Favor is deceitful, and beauty is vain; but a woman that feareth the Lord, she shall be praised.” “A gracious woman retaineth honor.”
Mephibosheth fell from his nurse’s arms, and became a cripple for life; yet, owing to his lameness, his life was preserved from destruction; and he was appointed to eat meat at the king’s table. And this woman, but for her deformity and affliction, would not have known the power and grace of the Saviour.
Thirdly Observe The Infliction of the Evil.
“Lo, Satan hath bound her.” How are we to understand this? It does not refer to a personal possession. Then, does the historian think with the wise, and speak with the vulgar? The language accords with the common phraseology of the Jews at this period, and in earlier times. They were accustomed to personify qualities, and to ascribe everything strange, inexplicable, and ominous, to evil spirits. Thus’, Saul’s melancholy is called “an evil spirit from the Lord;” and the abstemiousnes of John is accounted for by alleging, “he hath a devil.”
The truth is, diabolical influence is allowed bj all professing Christians, except Socinians. It is observable that, even in the indictments of heinous criminals in our courts of justice, the language more than implies this. The Scripture is full of the doctrine; and if Satan has the power of death, why not equally of disease? If his agency be not personal and immediate, it is not the less real. As he was the originator of all evil, so to him may be attributed all its results. Only, the Scripture employs his instrumentality to express his agency. Thus, Satan is said to desire to have Peter, that he might sift him as wheat; referring to his fear and fall; and he is said to cast Christians into prison, that is, by the persecution of unjust judges. Thus, also, in the afflictions of Job, Satan is represented as bringing all the evils upon him; though the Sabeans, and the Chaldeans, and the natural elements, were the immediate causes of the whole.
Fourthly Observe The Duration of her Confinement.
It was no less than “eighteen years.” Many complain of the length of their trials, when, perhaps, they have not been exercised so many weeks or months, as this woman had years. Let us compare conditions; and before we exclaim, “Behold, and see, if ever there was sorrow like unto my sorrow;” let us think of others. Let us think of J^]neas, who had kept his bed eight years. Let us go to the pool of Bethesda, and see a man who had been a sufferer for thirty and eight years, and had “no one when the water was troubled, to put him into the pool.”
“Eighteen years!” — This is a long portion of life to be doomed to mortification and helplessness. Why does the Lord appoint those who are so dear to him to languish and suffer so long? How gladly should we relieve a beloved relation or friend, if we had it in our power; while he, by a single volition, could wipe away every tear from the eye. Yet our love, compared with his, is no more than as a drop to the ocean. But his love is as wise as it is great. He does what seemeth him good; and what seems good to him, must be so. He cannot err. He has reasons for his conduct which will fully justify it when they are made known.
He sometimes delays the relief of his suffering people, not because he takes pleasure in their pain, but for their profit; “for he is a God of judgment; and blessed are all they that wait for him.” It is, therefore, “good that a man should both hope and quietly wait for the salvation of the Lord.” “He will not always chide; neither will he keep his anger forever; lest the spirit should fail before him, and the souls which he has made.”
“Hope deferred maketh the heart sick;” and such sickness this poor creature had felt for eighteen years; and long ago she had concluded that her case was desperate.
“At evening time it shall be light.” We have seen this Patient “a daughter of Abraham,” yet deeply afflicted, and for “eighteen years. bound by Satan,” during which time she was so “bowed together, that she could in nowise lift up herself.”
We now, II. Observe the Cure.
Mark the circumstances that attended it. They are four.
The First circumstance is the Place, where the work was performed. It was in the Synagogue. Synagogues were Jewish places of worship. The precise period of their introduction it is not easy to determine. They are supposed to have originated, in Babylon, where the Jews were exiled from their own land. They were common, at the time of our Lord’s appearance, in Judea, and indeed in all other places where Jews were to be found. They were not places of sacrifice, but of devotion and instruction; where the Scriptures were read and expounded, and where occasional exhortation was allowed.
When our Saviour was near to the temple, we always find him worshipping there; but when at a distance we find him attending in the synagogues. We do not wonder, therefore, that on this occasion he was in the synagogue; but that this woman was there may produce surprise. It would expose her to observation; and it must have been difficult to get her poor body there, especially if she was not dwelling ,m the neighborhood. This would have been deemed sufficient to excuse, if not justify, many a one for not attending the public assembly. But she was of another mind; and it was well she was. What would she have lost, if she had been absent on this occasion? Who can ever tell what he loses by absence from the house of God? What did Thomas lose, by not being Viith the eleven, when Jesus showed them his hands and his side? And who can tell what is gained by attendance, especially when persons exercise self-denial for this end? “Them that honor me,” says God, “I will honor.” Few, therefore, feed with such a relish on the word, as those who come from a distance, and with many a weary step and difficult effort.
This woman broke through difficulties in order to be found in her place; and there she met with the Saviour. She had no expectation of the event. Her aim was to serve God, to hear his word, and to promote the welfare of her soul. She had no thought about her poor body; yet she obtained the deliverance of that also; for, if we “seek first the kingdom of God and his righteousness, other things shall be added:” and “godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.”
The Second circumstance is the Time. It was “on the Sabbath.” This season was sanctified by God himself from the beginning, when he had finished his work of creation. On this day the Saviour performed many of his miracles; to show that he was the “Lord of the Sabbath,” and that “it is lawful to do good on the Sabbath days.” It is “the day which the Lord hath made,” and in which he still accomplishes the wonders of his grace.
This is seen in the deliverance of sinners from the bondage of corruption. Bound as they are by their evil propensities and confirmed habits, and “led captive by the devil at his will;” yet they have been released, and made “free indeed.” “The Lord looseth the prisoners.”
It is seen in the release of distressed consciences, bound and tied by guilt and fear, so that they could not lift ilj) their soul to God: but “the Lord raiseth up them that are bowed down;” he causeth the prisoners to -go free; he hath loosed my bonds.”
It is seen in the removal of his people from this present evil world. They have often been emancipated on the Sabbath. A remarkable instance of this is recorded by Mr. Howe, in a funeral sermon for Mrs. Esther Sampson. She had been confined to her bed eighteen years, and was released on a Sabbath day.
The Third circumstance is the Mode of the Cure. And here we find his eye, his iongioe, and his hands are all employed. His eye — ‘He “saw her.” — He surveyed all the worshippers. In one respect she was more noticeable than others, because of her deformity; but in others she was less visible: for she was probably almost concealed in the surrounding crowd by the lowness of her stature; and it is likely that she had stationed herself in an obscure part of the assembly; yet, towards her, well knowing her condition, her Avant, and her desire, with compassion and tenderness, Jesus directed his eye.
His tongue — “He called her to him.” “You, poor woman,” probably addressing her by name; “draw near to me.” What surprise must have seized her! “Whence could he know me? And what can he want with - me?” Doubtless, afraid and ashamed, she was ready to shrink back at this exposure of her condition. Now every eye is turned towards her, as she creeps along. A breathless silence for a few moments prevailed, and then, he audibly said to her, “Woman, thou art loosed from thy infirmity:” meaning, “thou shall he loosed;” for he always spoke like himself, and with him purpose and accomplishment are the same. His will is action. “He speaks, and it is done; he commands, and i stands fast.”
His hands — “He laid his hands on her.” Thi was to awaken attention, and to show that the cui proceeded from himself. His touch is vital.
The fourth and last circumstance is the Speediness of the Operation: “and immediately she was made straight.” Our Saviour sometimes w“rought cures in cases which human skill and science could relieve — at least which they can now relieve; but even then, the manner proclaimed the miracle. His operation was always successful, perfect, and instantaneous. Fevers are removed by a course of medical treatment; but when Simon’s wife’s mother lay sick of a fever, “he took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.” One day, dining with one of the chief of the Pharisees, there was a certain man before him who had the dropsy. It might have been possible to have gradually reduced the poor swollen creature to his ordinary size, but Jesus “took him, and healed him, and let him go.” And so, in the case before us, both the thing and the manner were unique. The deformed curvature of this poor woman seems to have been natural; it had been fixed for eighteen years and by no human process, but by a momentary imposition of hands, his work is perfect and coniplete. “He does all things well.”
Men can now, by means of couching, effect a cure in certain cases of blindness; but when the operation is successful, the j)rocess is slow; and it is long before the patient can use the organ, and endure the light; but Jesus, in a moment, opened the beggar’s eyes, and he went on seeing.
Let us notice, 2>dly The Influence of this Miraculous Cure.
We see this exemplified in the four parties concerned.
First in the Patient herself. - She “glorified God.” And what wonder, considering the change she had experienced: — now breathing freely — standing erectly — walking easily. Doubtless she was ready to exclaim, “Surely, this could have been accomplished by a divine power alone: surely, the kingdon of heaven is at hand: surely, this is the prophet who was to come into the world.” Her mouth would express her gratitude and j)raise: “What shall I render unto the Lord for all his benefits towards me? Hei-e I dedicate myself, health and strength, body and spirit, to his service who has made me whole.”
One thing should strike us all; yet who is struck with it? — namely, if this poor creature was grateful for the recovery of her powers, after eighteen years of infirmity and destitution, what ought to be our thankfulness to the kindness of Providence for the uninterru23ted preservation, the full and constant use of all?
Secondly its influence upon the Ruler of the synagogue. “He answered,” indeed, “with indignation, because that Jesus had healed on the Sabbath day;”
but he seemed afraid to look on the Saviour himself, who had performed the miracle. He therefore addressed the people; and instead of hailing the poor woman on her recovery, he virtually censured her. He “said unto the people, There are six days in which men ought to work: in them, therefore, come and be healed, and not on the Sabbath day:” as if she had come intentionally for that puryose, though it does not appear that she had any thought of the kind. But suppose that she had; was she to be blamed for seizing such an opportunity of getting relief? But when persons dislike a thing, it is easy to find fault with the doing of it; and often the veil which is thrown over their dislike is slender, and easily seen through. The motive professed is often the least felt. Thus, here, the miracle was offensive, as it honored the Messiah. ‘The complaint about the profanation of the Sabbath was a mere pretence. He could not be ignorant that the Saviour had not violated the fourth commandment. Had he himself been ill on the Sabbath, and had the Pharisees called in physicians to relieve him, he would not have sent them away, saying, “There are six days in which men ought to work; on these I will seek to be healed, and not on the Sabbath day.” Nay, he knew that he himself did not keep his oxen and asses tied up all the Sabbath day. Our Lord, therefore, calls him a hypocrite, saying, “Thou hypocrite, doth not each one of you on the Sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day?”
Thirdly its influence upon the Adverse Party on the same side. They seem to have been many; but “when he had said these things, all his adversaries were ashamed.” They could no longer resist the truth: but perhaps they were confounded, rather than convinced; for they made no frank acknowledgment.
Fourthly its influence upon the Rest of the Audience. “All the people rejoiced for all the glorious things that were done by him.” “Have any of the rulers believed on him?” but “the common people heard him gladly.” His followers, for the most part, were among these. And, in general, the common people are more open to conviction, and more free from the influence of worldly prejudices and passions, than the rich and elevated and powerful: for “how can they believe, who receive honor one of another, and seek not the honor that cometh from God only?”
In many cases, the people who rejoiced in what they saw and heard, afterwards fell away, and walked no more with him; and “Crucify” soon followed “Hosanna.” The impression of recent mercies is often powerful, but not permanent. The goodness of many “is like the morning cloud, or the early dew, which soon passeth away.” The Israelites often “sang his praise, but soon forgat his works.”
But, however this may have been with the beholders of this miracle, let us be careful that it be not the case with us, but that we cordially and practically “rejoice for all the glorious things which have been done by him;” and which are “written for our learning, that we through patience and comfort of the Scriptures may have hope.” But “to him that knoweth to do good, and doeth it not, to him it is sin;” for “unto whomsoever much is given, of him shall be much required.”
From hence we may see, first, how entitled the Lord Jesus ‘is to our credence. He is not only able and willing to save and to bless, but he is infinitely authorized to do it, “for him hath Grod the Father sealed.” “The works,” therefore saith he, “that I do in my Father’s name, they bear witness of me. If I had not done among them the works which none other man did, they had not had sin; but now they have no cloak for their sin.” His miracles were not mere displays of power to make men wonder. They were suited to the condition and the wants of men; and always had an end in view worthy of their execution; and they were, in every instance, readily and perfectly distinguishable from the lying wonders of superstition. They were repeated and multiplied. They were performed publicly; before enemies as well as friends; in the road, in the synagogues, and on Sabbath days.
Hence and foi’cver from my heart
I bid my dmibt-: and fears depart;
And to those hands my soul resign,
Which bear credentials so divine.
Secondly, we see what claims the Saviour has to our confidence. He is “the same yesterday, and to-day, and forever.” What he did when on earth, he is surely able to do in heaven. What he did for the body, he can do for the soul. Say not,.” O that I could have access to him! but he is no more in the world; and the heavens have received him until the restitution of all things.” Though he is no longer here corporeally, he is here really, spiritually, divinely; “a very present help in trouble.” You are nearer to him now, than this woman was in the synagogue. No case is below his notice. No distress is beyond his reach. “He will not despise the prayer of the destitute, but will regard their prayer.”
Finally, we see how deserving he is, not only of our credence and confidence, not only of our admiration and praise, but of our imitation. Let us, therefore, seek to resemble him. “Let the same mind be in us, which was also in Christ Jesus;” being “followers of him, as dear children.” We know you cannot perform miracles, but you can show mercy. You cannot, like him, raise the dead, recover the sick, and relieve the deformed; but you can “weep with them that weep;” you can secure “the blessing of him that was ready to perish;” you can “cause the widow’s heart to sing for joy;” you can resemble him who “went about doing good;” and “he that saith he abideth in him, ought himself also so to walk, even as he walked.”