Luke 14:1-6
SS Lesson for 09/10/2023
Devotional Scriptures: Mark 2:24-28
This lesson depicts the third occasion in Luke’s Gospel that Jesus shared a meal with a Pharisee (see also Luke 7:36-50; 11:37-53). All three interactions share a common pattern of events. First, a Pharisee invited Jesus to join the meal. Second, a tense moment between Jesus and the host led to a conversation regarding issues of religious observance. Third, Jesus used the opportunity to instruct those in attendance on issues regarding how to follow God. In doing so, Jesus taught his fellow diners to act mercifully in their dealings with other people. The issue of doing work on the Sabbath is the primary concern of Luke 14:1-6, today’s Scripture. The Jewish Sabbath was established based on the day that God rested after six days of creation (see Genesis 2:2-3; Exodus 20:8-11; Deuteronomy 5:12-15). As a result, the people were commanded to cease work on the Sabbath. Such requirements regarding that day were a sign of holiness between God and his people (see Exodus 31:12-17). As the ancient Israelites left Egypt, they were commanded to take certain steps to prepare for Sabbath observance (example: Exodus 16:21-30). Later, as the people entered the promised land, the Law of Moses provided further descriptions regarding proper observance of the Sabbath (see 34:21; 35:1-3). Defiance of these commands brought harsh consequences to the people (examples: Numbers 15:32-36; Nehemiah 13:15-18; Jeremiah 17:27). The Israelites understood the Sabbath to be “a delight” (Isaiah 58:13) and a day for worship (see Leviticus 23:3). Even certain psalms were to be sung on that day (example: Psalm 92). By the first century AD, certain expectations regarding proper adherence of the Sabbath had been established by the Jewish religious leaders. In the time between the testaments, an oral tradition later codified as the Mishna (rabbinic law) attempted to define the rules regarding proper Sabbath observance. These included nuanced definitions of work, as well as complex regulations regarding what was allowed and disallowed on the Sabbath. Such intricacies made it challenging for most first-century Jews to accurately interpret how they should observe the Sabbath. Jesus never disputed the importance of the Sabbath. His high regard for it can be seen in his habit of teaching in synagogues on the Sabbath (examples: Mark 1:21; Luke 13:10). Further, he was willing to use the day to show mercy toward suffering people (examples: Mark 1:21-34; Luke 6:6-11; 13:10-17; John 5:1-18). As “Lord … of the sabbath” (Mark 2:28), Jesus demonstrated the true intent of the Sabbath: to remind God’s people of his mercy (see Deuteronomy 5:15). The day was not to be a religious burden or an excuse to limit works of love and mercy.
3 And Jesus, answering, spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath?" 4 But they kept silent. And He took him and healed him, and let him go.
(Scriptural Text from the New King James Version; cross-references from the NIV)
1 Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely.
2 And behold, there was a certain man before Him who had dropsy.
15 All who were sitting in the Sanhedrin looked intently at Stephen, and they saw that his face was like the face of an angel.
13 When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus.
6 When the crowds heard Philip and saw the miraculous signs he did, they all paid close attention to what he said.
18 When Simon saw that the Spirit was given at the laying on of the apostles' hands, he offered them money
15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are — yet was without sin.
12 Jesus answered, "It says: 'Do not put the Lord your God to the test.'" 13 When the devil had finished all this tempting, he left him until an opportune time.
13 No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it.
13 When tempted, no one should say, "God is tempting me." For God cannot be tempted by evil, nor does he tempt anyone;
3 And Jesus, answering, spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath?"
4 But they kept silent. And He took him and healed him, and let him go.
6 He has made us competent as ministers of a new covenant- — not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
21 But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. 22 This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
30 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; 31 but Israel, who pursued a law of righteousness, has not attained it. 32 Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the "stumbling stone."
9 and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ — the righteousness that comes from God and is by faith.
27 So they answered Jesus, "We don't know." Then he said, "Neither will I tell you by what authority I am doing these things.
46 No one could say a word in reply, and from that day on no one dared to ask him any more questions.
20 But the Lord is in his holy temple; let all the earth be silent before him."
17 When he said this, all his opponents were humiliated, but the people were delighted with all the wonderful things he was doing.
5 Then He answered them, saying, "Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?"
6 And they could not answer Him regarding these things.
4 "If you come across your enemy's ox or donkey wandering off, be sure to take it back to him. 5 If you see the donkey of someone who hates you fallen down under its load, do not leave it there; be sure you help him with it.
12 How much more valuable is a man than a sheep! Therefore it is lawful to do good on the Sabbath."
15 The Lord answered him, "You hypocrites! Doesn't each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water?
4 Then Jesus asked them, "Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?" But they remained silent.
7 The law of the Lord is perfect, reviving the soul. The statutes of the Lord are trustworthy, making wise the simple. 8 The precepts of the Lord are right, giving joy to the heart. The commands of the Lord are radiant, giving light to the eyes.
12 So then, the law is holy, and the commandment is holy, righteous and good. 13 Did that which is good, then, become death to me? By no means! But in order that sin might be recognized as sin, it produced death in me through what was good, so that through the commandment sin might become utterly sinful. 14 We know that the law is spiritual; but I am unspiritual, sold as a slave to sin.
19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
7 What shall we say, then? Is the law sin? Certainly not! Indeed I would not have known what sin was except through the law. For I would not have known what coveting really was if the law had not said, "Do not covet."
1 One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched. 2 There in front of him was a man suffering from dropsy. 3 Jesus asked the Pharisees and experts in the law, “Is it lawful to heal on the Sabbath or not?” 4 But they remained silent. So taking hold of the man, he healed him and sent him away. 5 Then he asked them, “If one of you has a son or an ox that falls into a well on the Sabbath day, will you not immediately pull him out?” 6 And they had nothing to say.
It was the Sabbath day, in some unnamed town of Israel. Undoubtedly Jesus had been in the synagogue that day, teaching. The “preacher” was invited to the home of one of the prominent Pharisees for dinner. It is my impression that the atmosphere was hostile and the mood unpleasant from the very beginning. Jesus did not, in my opinion, sour the mealtime conversation by saying something unpopular. Jesus does not seem to be invited for the hospitality of it, but for the hostility of it. I believe that word of Jesus had already come to these Pharisees, and they knew Him to be at odds with them, their beliefs and their practices. His message that day had probably confirmed their suspicions. It seems that He was invited so that some specific charge could be leveled against Him. Luke simply tells us, “they were watching Him closely” (Luke 14:1, NASB).
It appears that the guest list was made up of all the prominent Pharisees, and few others. Perhaps, I should say, just one other person—the man who was afflicted with a strange-sounding ailment known as “dropsy” (verse 2). He seems hardly to have been there by chance. I think that the inference is clearly that this man was placed here, knowing that his ailment was obvious, and that Jesus’ compassion was so predictable, he would surely not be overlooked by Him.
I can visualize the stiff silence as they all watched Jesus' eyes fix on the pathetic sight of this man, suffering from his sickness. Their eyes perhaps met those of their colleagues, knowing that the trap was working. Jesus missed none of this. Before healing the man, He turned to these silent skeptics and asked them whether or not the law permitted healing on the Sabbath (verse 3).
Here was a touchy matter. Their traditions, their teachings, clearly forbade such healing. The Law of Moses, however, did not forbid healing on the Sabbath. Indeed, if the Sabbath was made for man, for his benefit and blessing, how could one refrain from healing on the Sabbath, if he had the ability to do so?
They would not answer the question. And why not? It was not because they had no beliefs or teaching on this issue. Perhaps they would not discuss the matter because they had heard that Jesus could easily show the folly of their position. Surely they did not want to discuss the matter in order to learn from Him, and thus to change their minds. Keeping silent, they thought, would perhaps result in His healing the man, and if they thought this they were right.
The man was unceremoniously healed, and then sent away (verse 4). But why was the man sent away? The meal does not yet seem to have been served (cf. verses 7ff.). He hadn’t eaten yet. Often, those who have been healed by our Lord want to stay with Him, to worship and adore Him. Why is this man not left to do so here? I think that it is because the man was never brought here to eat in the first place, but only as “bait” by which to trap Jesus. Knowing this, Jesus sent the man away immediately. He had played his role and served his function, at least so far as the Pharisees were concerned.
Jesus may have had other reasons for sending him away, however. I believe that this person had been used. His illness must have been very evident, and perhaps even grotesque. Frankly, this man’s infirmity had been “used” by the Pharisees. Jesus graciously healed the man, but He would not leave him there to be humiliated. But how would he be humiliated? Jesus had already drawn attention to the error of the teaching of the Pharisees as it related to healing on the Sabbath. Jesus was now about to show them their hypocrisy in terms of their own practice. I believe that Jesus did not want this man to be among those who were about to be rebuked, and perhaps even shamed for using one who was infirmed, and so He sent him away. This is an act of mercy and grace, just as the healing had been.
With the man gone, Jesus now asked a second question of the Pharisees. The first was a matter of principle; the second was a matter of practice. It would be one thing for Jesus and His critics to differ over principle. It was another when these critics differed in what they professed (and demanded of others) and what they practiced. And so Jesus exposes their hypocrisy (inconsistency) with these words:
“If one of you has a son or an ox that falls into a well on the Sabbath day, will you not immediately pull him out?”
No matter what these Pharisees taught and demanded of others, they made exceptions for themselves. Let one of their sons, or even one of their oxen fall into a well on the Sabbath and they would “work” to get it out. They would do so immediately, without any hesitation or agonizing reflection. If, then, they would come to the aid of their son or their stock, why should Jesus not be allowed to heal the infirmed? Pharisaical hypocrisy was showing, again. The silence which results is the silence of sullen willfulness. If there was no willingness to discuss the matter, neither is their any intention of acknowledging their hypocrisy. Silence is the passive form of rebellion, but it is rebellion none the less.
(Adapted from URL:https://bible.org/seriespage/table-talks-luke-141-24)
The emphasis of this story is not on the ailing man. Instead, this story at its heart is a caution against focusing on religious practices at the expense of showing mercy. Jesus was not trying to nullify the Pharisees’ practice of observing Sabbath. Not only did the Sabbath require a pause on work, but it also provided time for people to consider how they could show mercy to others. Further, the question of whether or not a person could heal on the Sabbath was an obscure point. Most people are unable to heal another person on any day of the week. Only the one who is the Lord of the Sabbath (see Luke 6:5) has the ability to heal on the Sabbath. Sometimes we unintentionally limit our expectations of what God ought to do. What are some traditions we hold to that perpetuate this? God’s work is not limited by human expectations. We are to trust God and his timing of his work. When we exercise faith by trusting him in this way, we commit to lives of mercy, following the ways of our heavenly Father. Twentieth-century Jewish scholar Abraham Joshua Heschel (1907-1972) describes the Sabbath as being an expression of holiness based in time. Although Christians today are not required to observe the Jewish Sabbath, we can still apply similar principles. The idea of observing specific time in order to show mercy to others meets a vital spiritual need for Christians. Followers of Jesus should desire to show mercy in sustained and tangible ways. Although we may sometimes get tunnel vision and focus on other parts of our (busy) lives, we must remember to keep mercy at the forefront of our minds, regardless of the situation.