Luke 14:3 Kommentar

In this chapter we have, I. The cure which our Lord Jesus wrought upon a man that had the dropsy, on the sabbath day, and his justifying himself therein against those who were offended at his doing it on that day (Luk 14:1-6). II. A lesson of humility gives to those who were ambitious of the highest rooms (Luk 14:7-11). III. A lesson of charity to those who feasted the rich, and did not feed the poor (Luk 14:12-14). IV. The success of the gospel not foretold in the parable of the guests invited to a feast, signifying the rejection of the Jews and all others that set their hearts upon this world, and the entertainment of the Gentiles and all others that come to be filled with Christ (Luk 14:15-24). V. The great law of discipleship laid down, with a caution to all that will be Christ's disciples to undertake it deliberately and with consideration, and particularly to ministers, to retain their savour (Luk 14:25-35).

And it came to pass,.... The Persic version adds, "on a certain day"; and it is afterwards said to be the sabbath day. This seems to have been somewhere or other in Galilee; see Luk 17:11. As he went into the house of one of the chief Pharisees; or rather, one of the rulers, and of the sect of the Pharisees: and he might be either a ruler of a synagogue, or a member of one of the lesser or greater sanhedrim; such another as Nicodemus, who was of the Pharisees, and a ruler of the Jews, Joh 3:1 for that there was any distinction among the Pharisees as a sect, does not appear: to this man's house Christ went, after he came out of the synagogue, being invited by him; to eat bread on the sabbath day. The sabbath day was a feasting day with the Jews, in which they made very large and magnificent entertainments, for the honour of the sabbath; and he was reckoned the most praiseworthy, that exceeded this way; and no doubt, since this man was a Pharisee, one that was tenacious of the traditions of the elders, and was also a ruler, his table was well spread: the rules concerning this part of keeping the sabbath, are these (g); "what is this delight? the wise men say, a man ought to prepare abundance of food and spiced liquids, for the sabbath, all according to a man's substance; and whoever multiplies in the expenses of the sabbath, and in preparing food, much and good, lo, he is praiseworthy; and if he is not able, though he only prepares boiled food, and such like, on account of the glory of the sabbath, lo, this is the delight of the sabbath: and he is not obliged to straiten himself, nor to ask of others, to increase the food of the sabbath: the ancient wise men said, make thy sabbath a common day, and do not make thyself necessitous to men; he who is delicate and rich, and lo, all his days are as a sabbath day, ought to have food on a sabbath day, different from that on a weekday; and if it is not possible to change, let him alter the time of eating; if he had been used to have it soon, let him have it late; and if late, let him have it sooner: a man is obliged to eat three meals, or feasts, on a sabbath day; one in the evening, and one in the morning, and one at the time of the meat offering; and he ought to take heed to those three feasts, that he does not diminish them at all; and even a poor man that is maintained by alms, must keep the three feasts.'' And this last canon, or rule, is of the utmost importance with them; for they (h) say, "whoever keeps the three feasts on the sabbath day, shall be delivered from three punishments, from the sorrows of the Messiah, from the judgment of hell, and from the war of Gog and Magog.'' That they watched him; that is, those that sat down to meat with him, the lawyers and Pharisees: and it is very probable, that it was not out of pure respect to him, that he was asked to eat meat at this ruler's house; but with a design to observe whatever might be said, or done by him, they could take any advantage from, against him. (g) Maimon. Hilchot Sabbat, c. 30. sect. 7, 8, 9. (h) T. Bab. Sabbat, fol. 118. 1. Kimchi in Isa. lviii. 13.

And Jesus answering, spake unto the lawyers and Pharisees,.... All the Oriental versions, for "lawyers", read "Scribes": these, with the Pharisees, were got together in a body, in their brother Pharisee's house, to watch the motions of Christ; who knew their designs upon him, and the thoughts of their hearts, and made answer to them, by putting the following question; saying, is it lawful to heal on the sabbath day? The occasion of the question was the object before him, whom Christ had a compassionate regard to, and determined to cure; but knowing that these men were catching at every thing, to traduce him, was desirous of having their sentiments first; not but that he knew full well, what was agreeable to the law of God, and what was not; and what also were the traditions of their elders, which they held, and which allowed of healing on the sabbath day, where life was in danger.

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.

(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.

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.

(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.

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?

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.

The Lord exposes the foolishness of those who intended to reproach Him; therefore He asks whether it is lawful to heal on the Sabbath or not. Does He not clearly put them to shame as fools? For while God Himself blessed the Sabbath, they forbid doing good on it, and thus make it accursed. For that day is not blessed in which no good deed is performed.

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.

Christ heals a man ill of the dropsy, on a Sabbath day, Luk 14:1-6. He inculcates humility by a parable, Luk 14:7-11. The poor to be fed, and not the rich, Luk 14:12-14. The parable of the great supper, Luk 14:15-24. How men must become disciples of Christ, Luk 14:25-27. The parable of the prudent builder, who estimates the cost before he commences his work, Luk 14:28-30. And of the provident king, Luk 14:31, Luk 14:32. The use of these parables, Luk 14:33. The utility of salt while in its strength and perfection; and its total uselessness when it has lost its savor; Luk 14:34, Luk 14:35.

HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24) man before him--not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [DE WETTE].

(See on Mat 12:11-12).