On a sabbath he went to dine at the home of one of the leading Pharisees, and the people there were observing him carefully. 2 In front of him there was a man suffering from dropsy. 3 Jesus spoke to the scholars of the law and Pharisees in reply, asking, “Is it lawful to cure on the sabbath or not?” 4 But they kept silent; so he took the man and, after he had healed him, dismissed him. 5 Then he said to them, “Who among you, if your son or ox falls into a cistern, would not immediately pull him out on the sabbath day?” 6 But they were unable to answer his question.
Jesus is invited to dine at the home of a leading Pharisee on the Sabbath, the Jewish day of rest and worship. Those gathered are observing Him carefully. Among them is a man suffering from dropsy, a medical condition involving abnormal swelling caused by fluid accumulating in the body. The man's presence provides another occasion for Jesus to address the question of healing on the Sabbath.
Jesus asks the scholars of the law and the Pharisees whether it is lawful to heal on the Sabbath (v. 3). His question concerns the proper observance of the Sabbath, which God established as a day of rest and remembrance of His saving work (Deuteronomy 5:12–15). The religious leaders remain silent. Jesus then takes the man, heals him, and sends him away.
This healing recalls the Gospel earlier in the week, when Jesus freed a woman who had been crippled for eighteen years (Luke 13:10–17). On that occasion, Jesus explained that the Sabbath was a fitting day to free someone from suffering. Here, He teaches the same truth through a different example.
Jesus asks whether anyone whose son or ox fell into a cistern would hesitate to rescue him because it was the Sabbath (v. 5). A cistern was a pit or underground reservoir used to collect and store water. A person or animal trapped inside would need immediate assistance. Jesus appeals to an ordinary response to danger that those listening would recognize as reasonable.
His question follows a simple line of reasoning. If rescuing a child or even an animal from danger is appropriate on the Sabbath, how much more appropriate is it to relieve the suffering of a human being? This reasoning also reflects the Law of Moses, which required God's people to help a neighbor whose animal had fallen and could not get up (Deuteronomy 22:4). Jesus shows that compassion is consistent with God's commandments because those commandments are intended to serve the good of His people.
The Sabbath also commemorated God's liberation of Israel from slavery in Egypt (Deuteronomy 5:15). Its observance reminded the people of God's goodness and His concern for their well-being. By healing the suffering man, Jesus reveals that the Sabbath is a particularly fitting day for an act of mercy. As He taught on another occasion, “The Son of Man is lord of the sabbath” (Luke 6:5). As Lord of the Sabbath, Jesus has the authority to explain its true purpose. God established the Sabbath for the good of His people, providing a day of rest, worship, and remembrance of His saving work. By relieving the man's suffering, Jesus shows that acts of mercy fulfill this purpose rather than violate it. His healing makes God's goodness and care for His people visible through His own actions.
The Gospel ends with the religious leaders unable to answer Jesus' question. Their silence leaves His reasoning unanswered. Through His words and actions, Jesus demonstrates that faithful observance of God's law includes recognizing and responding to the needs of others at all times. The healing reveals God's compassion and shows that mercy belongs to the very purpose of the Sabbath.
Lord Jesus, You reveal the Father's mercy through Your words and healing works. Help us understand the goodness of Your commandments and recognize the needs of those around us. May our love for You be reflected in compassion, kindness, and care for others. Amen.
Sources and References
- The New American Bible, Revised Edition. Washington, DC: Confraternity of Christian Doctrine, 2011. Luke 14:1–6 and notes.
- Hahn, Scott, and Curtis Mitch. The Ignatius Catholic Study Bible: New Testament. San Francisco: Ignatius Press, 2010. 135.
- Casciaro, Jose Maria, general editor. The Navarre Bible: New Testament, Expanded Edition. Dublin: Four Courts Press; New York: Scepter Publishers, 2008. 310–311.
- Brown, Raymond E., Joseph A. Fitzmyer, and Roland E. Murphy, editors. The New Jerome Biblical Commentary. Englewood Cliffs, NJ: Prentice Hall, 1990. 796, §142.
- Aguilar Chiu, Jose Enrique, et al., editors. The Paulist Biblical Commentary. New York: Paulist Press, 2018. 1074.
- Gadenz, Pablo T. The Gospel of Luke. Catholic Commentary on Sacred Scripture. Grand Rapids, MI: Baker Academic, 2018. 264–267.
- Collins, John J., Gina Hens-Piazza, Barbara Reid, OP, and Donald Senior, CP, editors. The Jerome Biblical Commentary for the Twenty-First Century. London: T&T Clark, 2022. 1333–1334.
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