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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 14:1–6.
In this passage of story we find,
I.That the Son of man came eating and drinking, conversing familiarly with all sorts of people; not declining the society of publicans, though they were of ill fame, nor of Pharisees, though they bore him ill will, but accepting the friendly invitations both of the one and the other, that, if possible, he might do good to both. Here he went into the house of one of the chief Pharisees, a ruler, it may be, and a magistrate in his country, to eat bread on the sabbath day, Luk 14:1. See how favourable God is to us, that he allows us time, even on his own day, for bodily refreshments; and how careful we should be not to abuse that liberty, or turn it into licentiousness. Christ went only to eat bread, to take such refreshment as was necessary on the sabbath day. Our sabbath meals must, with a particular care, be guarded against all manner of excess. On sabbath days we must do as Moses and Jethro did, eat bread before God (Exo 18:12), and, as is said of the primitive Christians, on the Lord's day, must eat and drink as those that must pray again before we go to rest, that we may not be unfit for that.
II.That he went about doing good.
Wherever he came he sought opportunities to do good, and not only improved those that fell in his way. Here was a certain man before him who had the dropsy, Luk 14:2. We do not find that he offered himself, or that his friends offered him to be Christ's patient, but Christ prevented him with the blessings of his goodness, and before he called he answered him. Note, It is a happy thing to be where Christ is, to be present before him, though we be not presented to him. This man had the dropsy, it is probable, in a high degree, and appeared much swoln with it; probably he was some relation of the Pharisee's, that now lodged in his house, which is more likely than that he should be an invited guest at the table.
III.That he endured the contradiction of sinners against himself:
They watched him, Luk 14:1. The Pharisee that invited him, it should seem, did it with a design to pick some quarrel with him; if it were so, Christ knew it, and yet went, for he knew himself a match for the most subtle of them, and knew how to order his steps with an eye to his observers. Those that are watched had need to be wary. It is, as Dr. Hammond observes, contrary to all laws of hospitality to seek advantage against one that you invited to be your guest, for such a one you have taken under your protection. These lawyers and Pharisees, like the fowler that lies in wait to ensnare the birds, held their peace, and acted very silently. When Christ asked them whether they thought it lawful to heal on the sabbath day (and herein he is said to answer them, for it was an answer to their thoughts, and thoughts are words to Jesus Christ), they would say neither yea nor nay, for their design was to inform against him, not to be informed by him. They would not say it was lawful to heal, for then they would preclude themselves from imputing it to him as a crime; and yet the thing was so plain and self-evident that they could not for shame say it was not lawful. Note, Good men have often been persecuted for doing that which even their persecutors, if they would but give their consciences leave to speak out, could not but own to be lawful and good. Many a good work Christ did, for which they cast stones at him and his name.
IV.That Christ would not be hindered from doing good by the opposition and contradiction of sinners.
He took him, and healed him, and let him go, Luk 14:4. Perhaps he took him aside into another room, and healed him there, because he would neither proclaim himself, such was his humility, nor provoke his adversaries, such was his wisdom, his meekness of wisdom. Note, Though we must not be driven off from our duty by the malice of our enemies, yet we should order the circumstances of it so as to make it the least offensive. Or, He took him, that is, he laid hands on him, to cure him; epilabomenos, complexus - he embraced him, took him in his arms, big and unwieldy as he was (for so dropsical people generally are), and reduced him to shape. The cure of a dropsy, as much as any disease, one would think, should be gradual; yet Christ cured even that disease, perfectly cured it, in a moment. He then let him go, lest the Pharisees should fall upon him for being healed, though he was purely passive; for what absurdities would not such men as they were be guilty of?
V.That our Lord Jesus did nothing but what he could justify, to the conviction and confusion of those that quarrelled with him, Luk 14:5, Luk 14:6. He still answered their thoughts, and made them hold their peace for shame who before held their peace for subtlety, by an appeal to their own practice, as he had been used to do upon such occasions, that he might show them how in condemning him they condemned themselves: which of you shall have an ass or an ox fallen into a pit, by accident, and will not pull him out on the sabbath day, and that straightway, not deferring it till the sabbath be over, lest it perish? Observe, It is not so much out of compassion to the poor creature that they do it as a concern for their own interest. It is their own ox, and their own ass, that is worth money, and they will dispense with the law of the sabbath for the saving of. Now this was an evidence of their hypocrisy, and that it was not out of any real regard to the sabbath that they found fault with Christ for healing on the sabbath day (that was only the pretence), but really because they were angry at the miraculous good works which Christ wrought, and the proof he thereby gave of his divine mission, and the interest he thereby gained among the people. Many can easily dispense with that, for their own interest, which they cannot dispense with for God's glory and the good of their brethren. This question silenced them: They could not answer him again to these things, Luk 14:6. Christ will be justified when he speaks, and every mouth must be stopped before him.
Historical interpretation
Seven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
First, Christ cures the man with dropsy. The abundant flow of the flesh had oppressed the functions of his soul and had quenched the glow of his spirit. Then, Christ teaches humility. At the feast, Christ gently opposes the longing for a better seat, so that the humanity of persuasion excludes the harshness of coercion, reason promotes the effect of persuasion, and correction chastises pride. He joins humanity to this, as if at the next threshold. The boundaries of the Lord’s saying differentiated this, if it is conferred on the poor and the weak. There is a greedy disposition in those who would be rewarded for hospitality.
(de Quæst. Evan. lib. 2. cap. 29.) Now He has aptly compared the dropsical man to an animal which has fallen into a ditch, (for he is troubled by water,) as He compared that woman, whom He spoke of as bound, and whom He Himself loosed, to a beast which is let loose to be led to water.
(ubi sup.) Or we rightly compare the dropsical man to a covetous rich man. For as the former, the more he increases in unnatural moisture the greater his thirst; so also the other, the more abundant his riches, which he does not employ well, the more ardently he desires them.
A Pharisee, of higher rank than usual, invited Jesus to a banquet. Although he knew their bad intentions, he went with him and ate in their company. He did not submit to this act of condescension to honor his host. He rather instructed his fellow guests by words and miraculous deeds that might lead them to the acknowledgment of the true service, even that taught us by the gospel. He knew that even against their will he would make them eyewitnesses of his power and his suprahuman glory. Perhaps they might believe that he is God and the Son of God, who took on our likeness but was unchanged and did not cease to be what he had been.
Although our Lord knew the malice of the Pharisees, yet He became their guest, that He might benefit by His words and miracles those who were present. Whence it follows, And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him; to see whether He would despise the observance of the law, or do any thing that was forbidden on the sabbath day. When then the man with the dropsy came into the midst of them, He rebukes by a question the insolence of the Pharisees, who wished to detect Him; as it is said, And, behold, there was a certain man before him which had the dropsy. And Jesus answering, &c.
Disregarding then the snares of the Jews, He cures the dropsical, who from fear of the Pharisees did not ask to be healed on account of the sabbath, but only stood up, that when Jesus beheld him, He might have compassion on him and heal him. And the Lord knowing this, asked not whether he wished to be made whole, but forthwith healed him. Whence it follows; And he took him, and healed him, and let him go. Wherein our Lord took no thought not to offend the Pharisees, but only that He might benefit him who needed healing. For it becomes us, when a great good is the result, not to care if fools take offence.
But seeing the Pharisees awkwardly silent, Christ baffles their determined impudence by some important considerations. As it follows; And he answered and said unto them, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?
(14 Mor. c. 6.) Rightly then is the dropsical man healed in the Pharisees' presence, for by the bodily infirmity of the one, is expressed the mental disease of the other.
When it is said that Jesus answered, there is a reference to the words which went before, And they watched him. For the Lord knew the thoughts of men.
But they who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, why did they watch the Saviour whether He would heal? If it is not lawful, why do they take care of their cattle on the sabbath? Hence it follows, But they held their peace.
By these words He so refutes His watchers, the Pharisees, as to condemn them also of covetousness, who in the deliverance of animals consult their own desire of wealth. How much more then ought Christ to deliver a man, who is much better than cattle!
By a suitable example then He settles the question, showing that they violate the sabbath by a work of covetousness, who contend that he does so by a work of charity. Hence it follows, And they could not answer him again to these things. Mystically, the dropsical man is compared to him who is weighed down by an overflowing stream of carnal pleasures. For the disease of dropsy derives the name from a watery humour.
In this example also He well refers to the ox and the ass; so as to represent either the wise and the foolish, or both nations; that is, the Jew oppressed by the burden of the law, the Gentile not subject to reason. For the Lord rescues from the pit of concupiscence all who are sunk therein.
And Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the Sabbath day? But they remained silent. What is said of Jesus answering refers to what has been mentioned earlier: And they watched him closely. For the Lord knows the thoughts of men. But they rightly remain silent when questioned, seeing that whatever they say is said against them. For if it is lawful to heal on the Sabbath, why do they watch the Savior to see if he heals? If it is not lawful, why do they themselves provide care for animals on the Sabbath?
But by His question He exposes their folly. For while God blessed the sabbath, (Gen. 2:1.) they forbade to do good on the sabbath; but the day which does not admit the works of the good is accursed.
As though He said, If the law forbids to have mercy on the sabbath-day, have no care of thy son when in danger on the sabbath-day. But why speak I of a son, when thou dost not even neglect an ox if thou seest it in danger?
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Summary
Luke 14:3 captures a pivotal moment during a Sabbath meal at a Pharisee's house, where Jesus, observing a man afflicted with dropsy and sensing the scrutinizing gaze of the religious experts, preemptively challenges the lawyers and Pharisees with a direct question: "Is it lawful to heal on the sabbath day?" This provocative inquiry immediately shifts the dynamic, exposing the rigid legalism of His opponents and setting the stage for a profound demonstration of divine compassion over human tradition, highlighting Jesus' authority and His understanding of God's true intent for the Sabbath.
Context
Literary Context
This verse is situated at the beginning of Luke 14, following Jesus's journey through various towns and teachings. The immediate preceding verses (Luke 14:1-2) establish the setting: Jesus is dining at the home of a prominent Pharisee on the Sabbath, and a man suffering from dropsy is present. The atmosphere is tense, as the lawyers and Pharisees are "watching Him closely" (Luke 14:1), indicating their intent to find fault. Jesus's question in Luke 14:3 is a direct response to this unspoken scrutiny, leading into His subsequent healing of the man (Luke 14:4) and a further parable defending His actions (Luke 14:5-6). This incident is one of several Sabbath controversies recorded in the Gospels, underscoring a recurring tension between Jesus and the religious establishment regarding the proper interpretation of God's law.
Historical & Cultural Context
The Sabbath, a cornerstone of Jewish life, was observed from sunset Friday to sunset Saturday, commemorating God's rest after creation and Israel's deliverance from Egyptian bondage. While the Mosaic Law provided general guidelines for Sabbath observance (e.g., no work), by Jesus's time, the Pharisees had developed an elaborate system of oral traditions (Halakha) that meticulously defined what constituted "work" and thus what was forbidden. These traditions often prioritized ritualistic adherence over human need, leading to an overly burdensome and legalistic interpretation. Healing, unless life-threatening, was generally considered "work" and therefore prohibited. "Lawyers" (nomikoi) were experts in this Mosaic Law and its intricate oral traditions, often aligned with the Pharisees in their strict interpretations. Dropsy (hydrops) was a severe medical condition involving abnormal fluid retention, causing significant swelling and discomfort, which would have been visibly apparent and a source of great suffering for the afflicted man.
Key Themes
This verse contributes to several overarching themes in Luke's Gospel and the broader New Testament. Firstly, it highlights Jesus's Divine Authority and Wisdom. Rather than being trapped by their watchful eyes, Jesus takes the initiative, demonstrating His superior understanding of God's law and His ability to expose the flaws in their reasoning. His question asserts His prerogative to interpret and apply the Law, consistent with His role as the Lord of the Sabbath. Secondly, it underscores the profound Conflict Between Mercy and Legalism. Jesus consistently champions compassion and human well-being over rigid, man-made rules, challenging the Pharisees' prioritization of tradition over the spirit of the Law. This tension is central to understanding Jesus's ministry and His critique of the religious establishment, as seen in His teachings on the greatest commandment. Finally, the incident reveals the Hypocrisy of the Religious Leaders. Their primary concern was not the suffering man or God's glory, but rather catching Jesus in a perceived transgression, exposing their judgmental and self-righteous attitudes, a theme Jesus frequently addresses, for example, in His woes against the Pharisees.
Exposition and Analysis
Key Word Analysis
This term impersonally signifies "it is right," "it is permitted," or "it is proper," often in a legal or moral sense. Jesus uses this word, deeply embedded in the legalistic framework of the lawyers and Pharisees, to challenge their very understanding of what is permissible under God's law. By asking if healing is "lawful," Jesus forces them to confront whether their stringent interpretations align with divine righteousness or merely human tradition.
This verb means "to wait upon menially," "to adore (God)," or "to relieve (of disease)." In this context, it specifically refers to the act of curing or restoring health. Jesus's choice of this word emphasizes the compassionate and restorative nature of His action, directly contrasting it with the Pharisees' restrictive view of Sabbath activity. Healing is presented not as a form of labor, but as an act of service and mercy.
This term refers to the weekly day of repose from secular avocations, the Sabbath, or the institution itself. It signifies a sacred time for rest and worship, intended for human flourishing and connection with God. Jesus's question directly addresses the core of the Sabbath's purpose, challenging the prevailing notion that acts of mercy and healing violated its sanctity. He implies that true Sabbath keeping should involve acts of goodness, not merely abstention from work.
Verse Breakdown
"And Jesus answering spake unto the lawyers and Pharisees, saying,"
This clause establishes Jesus's proactive stance. He doesn't wait to be accused but "answers" their unspoken thoughts and intentions, demonstrating His omniscience and authority. The phrase "spake unto the lawyers and Pharisees" highlights that His question is directed at the very authorities who would judge Him, turning the tables on them. This is not a casual remark but a deliberate, confrontational challenge.
"‹Is it lawful to heal on the sabbath day?›"
This is the core of Jesus's challenge, posed as a direct rhetorical question. By asking if it is "lawful" (ἔξεστιν), Jesus uses their own legalistic language, forcing them to consider whether an act of compassion and restoration falls within the bounds of God's true law or their man-made traditions. The question is designed to expose the absurdity of their rigid rules which would prohibit an act of goodness on a day meant for blessing and rest.
Literary Devices
Luke 14:3 is rich with literary techniques that amplify its theological message. The most prominent device is the Rhetorical Question: "Is it lawful to heal on the sabbath day?" Jesus poses a question not to elicit information, but to provoke thought, expose hypocrisy, and challenge prevailing assumptions. The question is designed to be unanswerable by His opponents without either condemning an act of mercy (and thus revealing their lack of compassion) or admitting their legalistic interpretations are flawed (and thus undermining their authority). This creates a powerful moment of Dramatic Irony, as the "experts" in the law are rendered silent and unable to respond to a fundamental moral query. Furthermore, there is an implied Antithesis between the spirit of the law, which Jesus embodies through healing, and the letter of the law, which the Pharisees rigidly uphold. The entire scene also functions as a Test Case or Trial Scene, where Jesus, though the one being watched, becomes the examiner, putting His accusers on trial for their hardened hearts and distorted understanding of God's will.
Theological and Thematic Connections
This verse powerfully encapsulates the ongoing theological tension between the spirit and the letter of the law, a central theme in Jesus's ministry. It highlights God's primary concern for human well-being and mercy over rigid adherence to man-made traditions. Jesus consistently demonstrated that the Sabbath was made for man, not man for the Sabbath, asserting His divine authority to interpret and fulfill the Law. His acts of healing on the Sabbath were not transgressions but demonstrations of the Kingdom of God breaking into the present, bringing restoration and challenging the oppressive legalism that had obscured God's loving intent. This incident serves as a microcosm of Jesus's broader mission to reveal the heart of God, which prioritizes love, compassion, and justice.
Reflection and Application
Luke 14:3 serves as a timeless challenge to all believers to examine the motives and methods of their faith. It calls us to prioritize compassion and the genuine well-being of others over rigid adherence to rules or traditions that may, in fact, hinder God's loving purposes. Are our "rules" and "traditions" truly serving God's heart for humanity, or have they become stumbling blocks to grace and mercy? Jesus's bold question forces us to confront our own potential for legalism, reminding us that true righteousness is not found in outward conformity but in inward transformation that manifests as love, justice, and humility. We are called to embody the liberating spirit of the Gospel, extending grace and healing to a broken world, rather than erecting barriers of judgment and condemnation. Our faith should be a source of life and freedom, reflecting the character of the God who is rich in mercy.
Questions for Reflection
FAQ
Why was healing on the Sabbath controversial for the Pharisees?
For the Pharisees, healing on the Sabbath was controversial because they considered it a form of "work," which was strictly prohibited by their interpretation of the Mosaic Law and their extensive oral traditions. While the Torah forbade "work" on the Sabbath, it did not explicitly define all forms of work. Over centuries, the Pharisees developed a complex system of rules, categorizing various activities as forbidden "work." Healing, unless it was a life-threatening emergency, was generally deemed unnecessary labor that could be postponed until a weekday. Jesus's actions directly challenged these man-made interpretations, asserting that acts of mercy and restoring health were not violations but rather expressions of the Sabbath's true purpose, which was to bring blessing and rest, not restriction and suffering. He often pointed out their hypocrisy, noting they would rescue an animal from a pit on the Sabbath, yet condemn healing a person (Luke 14:5).
Christ-Centered Fulfillment
Luke 14:3, with Jesus's direct challenge to the religious authorities, powerfully foreshadows His ultimate role as the compassionate Messiah and the fulfillment of God's law. Jesus's question, "Is it lawful to heal on the sabbath day?", is more than a legal debate; it is a profound declaration of His identity as the Lord of the Sabbath, who brings true rest and restoration. His subsequent act of healing the man with dropsy demonstrates that His mission is to bring life, not to be bound by human-made restrictions. This anticipates His greater work of spiritual healing, where He, as the Lamb of God, takes away the sin of the world, offering ultimate rest from the burden of sin and the curse of the law. Through His atoning sacrifice, Jesus provides the definitive answer to the question of what is "lawful" and "good" in God's sight, establishing a new covenant where the law is written on hearts, and grace reigns (Hebrews 8:10). He is the ultimate physician, whose healing extends beyond physical ailments to the deepest spiritual brokenness, making all things new (Revelation 21:5).