Breaking With Tradition. (Luke 13:10-21)
What's wrong with tradition, I think for some, particularly in the evangelical community that word has negative overtones.
So where do we draw the line between good and a bad traditions? All churches have traditions we normally think they're just certain churches that have traditions, but the truth is even if we observe Easter or Good Friday or Christmas there all traditions.
And on top of all that some churches and people pile a whole bunch of other traditions which is not necessarily wrong, but it can become wrong. So, where is that fine line drawn, that is what I want us to discuss today.
Because in this passage Jesus breaks with a tradition and in the process I believe in doing so taught us something about traditions and life in general for that matter.
The structure of this passage is quite simple. It begins with Jesus healing a woman who had suffered from a back problem for 18 years. Then there is the objection expressed that he did that from the ruler of the local synagogue, and then the Lord's response to him.
So, let's examine each part to understand what is happening. We'll start with verse 10, where it mentions that Jesus was teaching in one of the synagogues on the Sabbath.
10: On a Sabbath Jesus was teaching in one of the synagogues, 11: and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all. 12: When Jesus saw her, he called her forward and said to her, “Woman, you are set free from your infirmity.” 13: Then he put his hands on her, and immediately she straightened up and praised God.
(Luke 13: 10-13)
The key phrase in that verse is "On the Sabbath."
The text then directs our attention to a woman, by emphasizing, that she had a spirit, specifically an evil spirit, we know this because later in the passage, Jesus will states in that Satan had bound her.
The spirit mentioned in verse 11 is an spirit of infirmity, indicating that she was demon-oppressed, leading to a physical infirmity.
The passage notes that this condition had persisted for 18 years, leaving her bent over and unable to straighten herself. Picture a woman who, for 18 years, has been unable to stand up straight due to a severe back problem. This demonstrates a real and longstanding issue.
Observation one: she has a genuine back problem, undoubtedly causing her pain, and yet she faithfully attends the synagogue. Think about that, some people skip church for minor reasons, but here is a woman enduring significant physical discomfort, yet remaining committed to attending.
Observation two: the synagogue is not empty. Some may assume that Satan frequents bars and other dodgy place and induces people to go to such place and indulge in vices.
While this may be true, in some sense, this passage suggests that Satan is also present in religious settings. It warns that Satan can transform himself into an angel of light and deceive people with false doctrine. Going to church does not guarantee immunity from his influence.
Returning to the narrative, it says, that when Jesus sees her, he called to her and said, 'Woman, you are free from your infirmity.'" What stands out is that, unlike most healing situations in the Gospels where the sick approach Jesus for healing, here, he initiates the healing by seeing her and offering to heal her.
He then lays hands on her, and immediately she was straightened, glorifying God. The healing is portrayed as direct and uncomplicated. So, during a religious service, Jesus observes a woman with a physical ailment, heals her, and presumably casts out the demon responsible for her condition.
Now, the narrative transitions to the next phase, adding an element of intrigue and challenge to the story.
14: Indignant because Jesus had healed on the Sabbath, the synagogue leader said to the people, “There are six days for work. So come and be healed on those days, not on the Sabbath.” 15: The Lord answered him, “You hypocrites! Doesn’t each of you on the Sabbath untie your ox or donkey from the stall and lead it out to give it water? 16: Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?”17: When he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing.
(Like 13: 10-17)
Verse 14 introduces the reaction of the ruler of the synagogue, responding with indignation because Jesus had healed on the Sabbath.
Interestingly, the text emphasizes that this guy responded with indignation, revealing his strong disapproval of Jesus' actions. It's noteworthy how the woman glorified God in verse 13, while the ruler of the synagogue responds with indignation in the next verse, a stark contrast in reactions.
He articulates his objection, stating that there are six days designated for work, emphasizing giving away the key insight that this fellow believes that healing is considered work.
You see the Mosaic law prohibits work on the Sabbath, and he interprets healing as a violation of that law. His objection centres on the tradition of refraining from work on the Sabbath, which, in their view obviously included healing.
This strong reaction is rooted in the Pharisees and scribes' extensive list of traditions built upon the Mosaic laws. These traditions included regulations about Sabbath observance, therefore even healing and doing good things on the Sabbath was now viewed as a breach of these traditions.
Despite the Mosaic law itself not opposing helping someone in pain on the Sabbath, the man objection arises from the burden of their additional traditions they have added on.
The narrative draws a sharp contrast between the freedom experienced by the woman who was loosed and the continued binding of the pharisees by traditions.
This passage underscores a crucial point: Traditions have the potential to bind people, hindering simple acts of kindness and compassion. Even like helping someone in pain. In the ruler of the synagogue’s view, this has become a violation of tradition.
Jesus then responds with a pointed rebuke, addressing the ruler as a hypocrite. Jesus calls out the hypocrisy of adhering to traditions while neglecting the genuine needs of individuals.
The passage demand we reflect on the dangers of prioritizing traditions over compassionate actions toward others.
At this juncture, it's reasonable to assume that tension permeated the atmosphere. The ruler of the synagogue has clearly earned Jesus’ label of a hypocrite due to his commitment to upholding the law and traditions while, in reality, violating the essence of the law, which encourages love and assistance to others, including strangers.
Jesus responds to this hypocrisy by posing a rhetorical question: "Does not each one of you on the Sabbath untie his ox or donkey from the stall and lead it away to water it?" This query points to the compassion allowed to be shown toward animals, specifically in the context of Sabbath regulations.
Despite traditions restricting carrying water to the animals, there was an allowance for leading the animals to the water source.
Jesus accentuates his point in the following verse, asking, "Should not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day, and led to the water of life?"
By invoking the care shown to animals on the Sabbath, Jesus challenges the inconsistency in the ruler's objections. He suggests that if compassion is extended to animals, a human being, especially one with a connection to Abraham and with a profound faith in God, deserves even more consideration.
In verse 17, the narrative notes that all of Jesus's adversaries were put to shame, experiencing embarrassment in the face of his reasoned response.
Jesus's argument prevailed, exposing the inconsistency in their objections.
In verse 17, the narrative takes a positive turn as the multitude rejoices over the glorious things accomplished by Jesus. While his opponents are embarrassed, the rest of the people were thoroughly delighted at the marvellous works of God displayed through Jesus.
Before continuing, it's essential to pause and reflect on the topic of tradition. It's crucial to note that tradition, in itself, is not inherently wrong. However, there are a couple of observations to consider.
Firstly, blindly following tradition can be problematic. When people adhere to tradition merely because it's the norm or because it's been done before, it becomes a mindless practice.
The second observation is that the real issue arises when people are blinded by tradition. When individuals prioritize tradition over people, as seen in the ruler of the synagogue's case, then it becomes a problem, not only a problem between people, but a problem in the intimacy of our relationship with God.
The danger lies in valuing tradition more than the well-being of individuals.
The point is not to dismiss tradition outright but to encourage thoughtful consideration of its impact. It's essential to see people as individuals with unique experiences, emotions, and struggles. Everyone carries some burden, and it's crucial to be aware of this when interacting with others.
Seeing people not just as individuals but as popple who may be hurting, is a call to empathy. People's lives are complex, and understanding, the potential challenges they face can foster compassion and promote a more meaningful and compassionate approach to them and should lead us to always consider our traditions and how they make us interact with real people.
Indeed, understanding people as individuals, in this case, a daughter of Abraham, a person of faith—requires a recognition of the potential hurts they may carry, some of which may persist for years.
Sensitivity to these hurts is crucial for compassionate interactions. Jesus, it can be argued, healed on the Sabbath because he prioritized people over tradition. Jesus could have postponed the healing until the next day, and no one would have criticized him.
However, Jesus insisted that suffering should not endure unnecessarily for even one more day, emphasizing the importance of addressing needs promptly.
The delicate balance between adhering to tradition and recognizing the immediate needs of individuals is important. Traditions are deemed acceptable until they obscure the genuine needs and hurts of people. The danger lies in becoming blinded by traditions and losing sight of the human element in situations.
Jesus then introduces parables that, at first glance, may seem disconnected from the preceding events.
The Parables of the Mustard Seed and the Yeast.
18: Then Jesus asked, “What is the kingdom of God like? What shall I compare it to? 19: It is like a mustard seed, which a man took and planted in his garden. It grew and became a tree, and the birds perched in its branches.” 20: Again, he asked, “What shall I compare the kingdom of God to? 21: It is like yeast that a woman took and mixed into about sixty pounds of flour until it worked all through the dough.”
(Luke 13: 18-21)
In this passage he uses a parable to poses the question, "What is the Kingdom of God like, and what shall I compare it to?" thereby taking a moment to discuss the concept of the Kingdom of God in relation to what has just happened.
Where Jesus introduces this parable about the Kingdom, he likens it to a mustard seed. This metaphor seems to imply that the Kingdom is like a small seed that will eventually grow into a large tree.
However, as the discussion continues, it becomes clear that the mystery of the Kingdom lies in the timing rather than the existence of the Kingdom itself.
The Gospel of Matthew further expounds on this mystery, revealing that the Kingdom's full establishment is postponed, and in the interim, the church is introduced.
In essence, when Jesus discusses the Kingdom here, he is alluding to the period between his first coming and his anticipated return, his 2nd coming, providing insights into the unfolding of events during this intermediate time.
Here, Jesus uses the metaphor of a mustard seed to illustrate the characteristics of the Kingdom during its waiting period. He describes it as a tiny seed, emphasizing its small beginnings.
The idea of these micro expressions of the love of God in the lives of individual suffering people we meet, is the seed of the eventual coming kingdom. When there shall be no, more tears, and no more pain.
This analogy conveys the idea that, although starting small, the message of the Kingdom will experience significant growth, ultimately becoming a huge tree where birds find shelter in its branches.
Continuing with another metaphor in verse 20, Jesus likens the Kingdom of God to leaven that a woman takes and hides in three measures of meal until the entire lump of dough is leavened.
Here, the leaven serves again as a symbol, and considering the earlier mention of leaven in chapter 12, where it is associated with the hypocrisy of the Pharisees, it likely represents sin.
The parallel growth of both the message of the Kingdom and the impact of sin is highlighted here at one and the same time.
The mustard seed represents the positive growth of the Kingdom message, while the leaven symbolizes the spreading influence of sin in the world. This dual growth suggests that these contrasting elements coexist and develop side by side.
Connecting this back to the broader context of the passage, it underscores the potential dangers of being blinded by tradition, as mentioned earlier.
The growth of both aspects emphasizes the importance of discernment and understanding in navigating the complexities of this waiting period for the full realisation of the Kingdom of God upon Christ’s return.
So, in reality, Jesus here is providing insights into the characteristics of the Kingdom during the period between his first and second comings.
The simultaneous growth of the Kingdom message and the influence of sin highlights the need for discernment and emphasizes the impact of both positive and negative forces during this interim period.
The key point that Jesus emphasizes in Luke 13 is the need to beware of tradition and any other hindrance that obstructs caring for people.
He broke with tradition by prioritizing people above rigid practices, and he taught about the Kingdom, conveying the idea that both good (represented by the mustard seed) and evil (represented by leaven) will grow until the Kingdom comes.
The overarching message is clear: Beware of anything, especially tradition, that impedes your ability to see people as individuals, to recognize them as hurting people in need of the love of God.
This caution extends to any barrier that hinders the fundamental call to care for and minister to others.
James in chapter one of his letter defines pure and undefiled religion as visiting orphans and widows in their trouble and keeping oneself unspotted from the world.
This underscores the essence of true faith as practical care for those in need. James urges believers not to be partial but to embrace what he calls, “the royal law of love” a love that surpasses all other laws.
Any form of partiality or prejudice, or even elevating tradition over compassion can hinder the fulfilment of this ‘royal law’, preventing believers from loving people as they are instructed to do.
The ultimate takeaway today is to be vigilant against anything that hinders you from freely reaching out and ministering to people.
Tradition, prejudice, or any other obstacle should never obscure the central commandment to love and care for others. The challenge is to prioritize people over tradition and biases, keeping the focus on ministering the love of God to those in need.