Luke 14:4 - Printer Friendly

ESV: But they remained silent. Then he took him and healed him and sent him away.

NIV: But they remained silent. So taking hold of the man, he healed him and sent him on his way.

NASB: But they kept silent. And He took hold of him and healed him, and sent him away.

CSB: But they kept silent. He took the man, healed him, and sent him away.

NLT: When they refused to answer, Jesus touched the sick man and healed him and sent him away.

KJV: And they held their peace. And he took him, and healed him, and let him go;

NKJV: But they kept silent. And He took him and healed him, and let him go.

In this section (Luke 14:1—15:32), Jesus explains who may enter the kingdom of God. The section starts with a man who has "dropsy:" probably the severe and debilitating swelling also called "edema." The Pharisees think they can enter God's kingdom by obeying the extra-biblical rules the scribes created. That includes not treating chronic diseases on the Sabbath. Jesus knows that healing is the manifestation of the kingdom of God no matter what day it is (Isaiah 35:6).

During His ministry, Jesus does three things that the Pharisees consider unforgiveable: He declares the sins of people forgiven (Mark 2:5; Luke 7:48); He heals on the Sabbath (Mark 3:1–5; Luke 13:10–16); and He exposes the hypocrisy of religious leaders (Luke 11:17–20, 42–52). Because of these acts, they want to destroy Him (Mark 3:6; Luke 6:11; 11:53–54; John 5:16). Jesus, on the other hand, wants them to accept that YHWH (Exodus 3:15) is a loving, generous God. He does not pile on burdensome rules like they do. He will provide the rest that comes from healing on the Sabbath. He wants to forgive people.

The Pharisees don't understand Jesus' message, but they try to manipulate Him into breaking their rules. They are at a formal dinner on the Sabbath and a man with serious fluid retention is present (Luke 14:1–2). Jesus has asked them what they believe: "Is it lawful to heal on the Sabbath, or not?" (Luke 14:3). Normally, such a question would introduce a lively debate, but that's not the Pharisees' goal. All they need to do is wait. Jesus will heal the man, and they will have more ammunition against Him.

The text says Jesus "took" the man. The Greek for "took" often includes grabbing or otherwise touching. Leviticus 15:3–12 seems to indicate that touching such a man makes Jesus ceremonially unclean. It is not a sin to be unclean, but it is an odd choice to voluntarily become unclean at another's house while preparing to lie on their couch and eat their food.

It's interesting how Jesus protects the man by sending him away. He often protects those He heals by drawing them away from the crowd or telling them to keep their healing quiet (Mark 1:43–44; 7:33; 8:23; Luke 8:51, 56). On the other hand, sometimes He draws attention to healing (Luke 8:45; 13:12). Which He chooses depends on the situation and His goal.

Luke 14:1–6 begins a section discussing who can enter the kingdom of God, and how they must do so. God's kingdom isn't just about salvation. It's also about the blessings of God's sovereignty and character. While arriving at the home of a Pharisee for a formal banquet on the Sabbath, Jesus heals a man. The other guests remain silent while Jesus indirectly explains that the kingdom of God is about kindness for all God's creatures. It is not a matter of blindly following man-made laws. Jesus follows with three parables about humility, generosity, and the importance of accepting God's invitation to His kingdom (Luke 14:7—15:24).

Luke 14 continues Jesus' doctrinal march to Jerusalem and the cross. Luke 14 and 15 contain the second grouping of one miracle and a series of discussions about the kingdom of God and salvation; Luke 13:10–35 is the first. Next will be a collection of warnings about rejecting God's kingdom (Luke 16:1—17:10) and two more sets of lessons about the kingdom and salvation, each beginning with a single miracle (Luke 17:11—18:34; 18:35—19:27). After this comes Jesus' triumphal entry into Jerusalem.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.