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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.
He himself, after taking hold of him, healed and dismissed him. By provident dispensation the Lord heals the dropsical man before the lawyers and Pharisees, and soon disputes against avarice, so that through the sickness of this body, the sickness of their heart might be expressed. After many exhortations in his disputation, it is added: "But the Pharisees who were lovers of money heard all these things, and they derided him." Indeed, the dropsical man, the more he drinks, the more he thirsts. And every greedy person multiplies his thirst, who, when he has obtained the things he desires, pants for others even more.
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.
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 14:4 captures a pivotal moment on the Sabbath when Jesus, confronted by the silent scrutiny of legal experts and Pharisees, decisively acts out of compassion. In response to their unspoken challenge regarding the lawfulness of healing on the Sabbath, Jesus takes hold of a man afflicted with dropsy, miraculously restores his health, and immediately releases him, thereby demonstrating His divine authority over the Sabbath law and prioritizing human need over rigid legalistic interpretations.
Context
Literary Context
This verse is situated within a series of Sabbath controversies in Luke's Gospel, particularly following Jesus' invitation to dine at the house of a prominent Pharisee. The preceding verses (Luke 14:1-3) set the scene, highlighting the adversarial atmosphere as Jesus is "watched" and then poses a direct question to the lawyers and Pharisees about the legality of healing on the Sabbath. Their silence in Luke 14:3 underscores their inability to condemn healing outright while clinging to their strict interpretations. Verse 4, then, presents Jesus' immediate and authoritative response to their silence, demonstrating His power and challenging their legalism. The subsequent parable of the lost sheep or ox falling into a well (Luke 14:5) further reinforces Jesus' argument for the permissibility and necessity of doing good on the Sabbath.
Historical & Cultural Context
The Sabbath, a cornerstone of Jewish life and law derived from the Ten Commandments (Exodus 20:8-11), had become encrusted with numerous rabbinic interpretations and traditions by the first century. While the Torah prohibited "work" on the Sabbath, the definition of work had expanded to include many activities, including healing, unless a life was in immediate danger. The Pharisees, known for their meticulous adherence to the Law and its traditions, often prioritized these interpretations over the spirit of the Law, leading to conflicts with Jesus. This particular dinner setting, at the home of a leading Pharisee, would have been a public forum for theological debate, with Jesus' actions under intense scrutiny as He challenged the prevailing legalistic mindset.
Key Themes
Luke 14:4 powerfully contributes to several overarching themes in Luke's Gospel and Jesus' ministry. It underscores Jesus' Authority Over the Law, demonstrating His divine prerogative to interpret and fulfill the spirit of the Torah, placing compassion and human need above rigid, man-made traditions. This act challenges the legalistic understanding of the Sabbath prevalent among the Jewish religious leaders, echoing His earlier statements that the Son of Man is Lord of the Sabbath. Furthermore, the verse highlights Jesus' Unwavering Compassion and Healing Ministry. Despite the watchful eyes of His adversaries and the potential for conflict, Jesus' primary motivation is the alleviation of suffering, showcasing the heart of His redemptive mission. This aligns with His consistent ministry of healing, as seen in Luke 7:21 and throughout the Gospels. Finally, it redefines The True Purpose of the Sabbath, asserting that it was made for humanity's benefit, not as a burden, and that doing good, including healing, is not only permissible but commendable on this day of rest, as also taught in Mark 2:27.
Exposition and Analysis
Key Word Analysis
This word signifies "to seize (for help, injury, attainment, or any other purpose; literally or figuratively):--catch, lay hold (up-)on, take (by, hold of, on)." In this context, it suggests Jesus' deliberate, personal, and perhaps tender physical engagement with the man. It's not a casual touch but an intentional "taking hold," indicating a direct, active intervention in the man's suffering.
This verb means "to cure (literally or figuratively):--heal, make whole." It emphasizes the complete and effective restoration of the man's physical health. The use of this term highlights the miraculous nature of the intervention, as dropsy was a severe and often debilitating condition, and Jesus' action brought about immediate and total wholeness.
This word means "to free fully, i.e. (literally) relieve, release, dismiss (reflexively, depart), or (figuratively) let die, pardon or (specially) divorce:--(let) depart, dismiss, divorce, forgive, let go, loose, put (send) away, release, set at liberty." In this verse, it conveys the immediate and complete liberation of the man, not only from his physical ailment but also from the tense, scrutinizing environment. It signifies the finality of the act and the man's full restoration to freedom.
Verse Breakdown
"And they held their peace."
This opening clause refers to the lawyers and Pharisees mentioned in the preceding verse. Their silence is highly significant; it is not an admission of agreement but a strategic refusal to answer Jesus' direct question about the lawfulness of healing on the Sabbath. They are caught in a dilemma: to say "yes" would contradict their rigid traditions, and to say "no" would expose their lack of compassion and potentially incriminate them before the people, who often witnessed Jesus' benevolent acts. Their silence underscores their legalistic rigidity and their inability to reconcile compassion with their interpretation of the Law.
"And he took [him], and healed him,"
In stark contrast to their silence, Jesus acts decisively. The phrase "he took him" (referencing the man with dropsy) implies a direct, personal, and perhaps compassionate physical engagement. This is followed by the powerful declaration "and healed him," signifying an immediate, complete, and miraculous restoration of the man's health. This act is a direct answer to their unspoken challenge, demonstrating Jesus' divine authority and His priority of human well-being over strict adherence to man-made rules.
"and let him go;"
This final clause indicates the immediate dismissal of the healed man. The healing was complete and instantaneous, allowing the man to depart freely. This also serves to emphasize the finality of Jesus' action and His disengagement from the legalistic debate, having made His point through compassionate action rather than prolonged argument. The man is not only freed from his illness but also from the tense atmosphere of the Pharisee's house.
Literary Devices
Luke's narrative in this verse employs several significant literary devices. Juxtaposition is prominent, contrasting the silent, legalistic scrutiny of the Pharisees with Jesus' immediate, compassionate, and authoritative action. This highlights the fundamental difference between their rigid adherence to tradition and Jesus' Spirit-led ministry focused on human need. The Miracle itself serves as a powerful Symbolism of Jesus' divine authority and His kingdom's values, where healing and restoration are paramount. The act of "letting him go" functions as a form of Resolution, providing a clear conclusion to the immediate tension and demonstrating the completeness of Jesus' work, both physically for the man and rhetorically against His accusers.
Theological and Thematic Connections
Luke 14:4 is a profound theological statement on the nature of God's law and the character of Jesus. It asserts that true righteousness is not found in rigid adherence to external rules, especially when those rules hinder compassion and human flourishing. Jesus, as the Son of God, demonstrates His ultimate authority to interpret and fulfill the Law, revealing its true intent: to bring life, healing, and freedom. This act underscores that God's heart is for the suffering and that genuine worship involves acts of mercy and love, even on the Sabbath. It challenges believers to move beyond legalism to a faith rooted in active love and compassion for others, mirroring the very heart of Christ.
Reflection and Application
This powerful encounter in Luke 14:4 offers profound lessons for contemporary believers. It challenges us to examine our own hearts for any tendencies toward legalism, where rules or traditions might inadvertently overshadow the call to compassion and active love. Jesus' willingness to act decisively and mercifully, even under intense scrutiny and potential opposition, serves as a compelling model for our own lives. We are called to embody Christ's radical love, prioritizing the well-being and needs of others over rigid adherence to man-made regulations that might hinder genuine service. This means cultivating a heart that sees suffering and responds with proactive, Spirit-led intervention, rather than retreating into comfortable inaction or judgmental criticism. It encourages us to be bold in doing good, trusting that God's will is always aligned with mercy and healing, and to remember that the true purpose of our faith is to bring life and freedom to those around us, just as Jesus did.
Questions for Reflection
FAQ
Why was healing on the Sabbath such a controversial issue for the Pharisees?
The controversy stemmed from differing interpretations of the Sabbath law. While the Old Testament commanded rest on the Sabbath and prohibited "work" (Exodus 20:8-11), rabbinic traditions had developed extensive definitions of what constituted "work." Healing, unless it was a life-threatening emergency, was generally considered work and therefore forbidden. The Pharisees believed that Jesus' healings violated these traditions, seeing them as a transgression of God's law, while Jesus consistently emphasized that the Sabbath was made for man's benefit and that acts of mercy and doing good were always permissible, and indeed, commanded (Mark 2:27-28).
Christ-Centered Fulfillment
Luke 14:4, with Jesus' authoritative act of healing on the Sabbath, powerfully foreshadows His ultimate redemptive work. Just as He took hold of the man afflicted with dropsy and released him from his physical ailment, so too does Christ "take hold" of humanity, afflicted by the spiritual disease of sin, to bring about radical healing and freedom. His compassion for the suffering man on the Sabbath points to His greater compassion for a world suffering under the curse of sin. The release of the man from his physical bondage prefigures the spiritual liberation found in Christ, who sets captives free from the dominion of sin and death (Romans 6:22). Jesus' demonstration of authority over the Sabbath law reveals Him as the Lord of all creation and the true bringer of rest, a rest not found in legalistic observance but in His finished work on the cross (Matthew 11:28-30). He is the ultimate physician who makes us whole, not just physically, but spiritually, offering eternal life and true peace to all who believe (John 3:16).