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Luke 14:4

in Luke 14

But they remained silent. Then Jesus took hold of the man, healed him, and sent him on his way.

BSB

The same verse in ASV and KJV ▾

ASV

But they held their peace. And he took him, and healed him, and let him go.

KJV

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

This verse in Luke 14

Commentary

17 notes on this verse

A commentator

Cyril of Alexandria

Catena Aurea by Aquinas · Written before 444.

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.

This site's exposition

lawful to heal on the Sabbath

on Luke 14:3-4

This time Jesus speaks first, asking the experts in the law and the Pharisees whether it is lawful to heal on the Sabbath. They remained silent, and Jesus healed the man and sent him on his way, asking nothing of him.

This site's exposition

took hold of the man

They remained silent, and Adam Clarke notes that any answer they gave would have condemned them. Matthew Henry reads took hold of the man as an embrace, Jesus taking the swollen man in His arms. Jesus healed him at once and sent him home.

The record, by era

The Church Fathers2 voices

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written before 430.

proposed

(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.

A commentator

Ambrose of Milan

Exposition of the Gospel of Luke · Written before 397.

proposed

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.

The Medieval Church3 voices

A commentator

Bonaventure

Commentary on Luke, Chapter 14 · Written in the 13th century.

proposed

Third, as regards the dissimulation that conceals, he adds: But they were silent. They were silent because, seeing themselves caught and exposed, they feared being confounded by their own response; whence the Gloss of Bede: "Rightly are they silent who see that whatever they might …

A commentator

Bonaventure

Commentary on Luke, Chapter 14 · Written in the 13th century.

proposed

The second thing, however, that we ought to consider is the work of virtue, in which is understood the healing of spiritual illness. Concerning this, three things are said, namely that he took hold of him, that he healed him, and that he sent him …

A commentator

Gregory the Dialogist

Catena Aurea by Aquinas · Written before 604.

proposed

(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.
9 more voices on this verse

The Medieval Church3 voices

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

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 …

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

But they, understanding where the question was leading, kept silent. Then Jesus does His work and through a touch heals the sick man.

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

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.

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

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.
And they held their peace,....

The Nineteenth Century4 voices

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

They held their peace - They could not answer the question but in the affirmative; and as they were determined to accuse him if he did heal the man, they could not give an answer but such as would condemn themselves, and therefore they were silent.
Let us first mark in this passage — how our Lord Jesus Christ accepted the hospitality of those who were not His disciples. We read that "He went into the house of one of the chief Pharisees to eat bread." We cannot reasonably suppose that this Pharisee was a friend of Christ. It is more probable that he only did what was customary for a man in his position. He saw a stranger teaching religion, whom some regarded as a prophet, and he invited Him to eat at his table.
Let us first mark in this passage — how our Lord Jesus Christ accepted the hospitality of those who were not His disciples. We read that "He went into the house of one of the chief Pharisees to eat bread." We cannot reasonably suppose that this Pharisee was a friend of Christ. It is more probable that he only did what was customary for a man in his position. He saw a stranger teaching religion, whom some regarded as a prophet, and he invited Him to eat at his table. The point that most concerns us, is this — that when the invitation was given, it was accepted. If we want to know how our Lord conducted Himself at a Pharisee's table, we have only to read attentively the first twenty-four verses of this chapter. We shall find Him the same there, that He was elsewhere — always about His Father's business. We shall see Him first defending the true observance of the Sabbath-day — then expounding the nature of true humility — then urging on His host the character of true hospitality — and finally delivering that most relevant and striking parable — the parable of the great supper . And all this is done in the most wise, and calm, and dignified manner. The words are all words in season. The speech is "always with grace, seasoned with salt." (Colossians 4:6.) The perfection of our Lord's conduct appears on this, as on all other occasions. He always said the right thing , at the right time , and in the right way . He never forgot, for a moment — who He was, and where He was. The example of Christ in this passage deserves the close attention of all Christians, and especially of ministers of the Gospel. It throws strong light on some most difficult points, of our interaction with unconverted people — the extent to which we should carry it — the manner in which we should behave when we are with them.
They held their peace - They were silent. They “could” not say it was not lawful, for the law did not forbid it. If it had they would have said it. Here was the time for them to make objections if they had any, and not after the man was healed; and as they “made” no objection “then,” they could not with consistency afterward. They were, therefore, effectually silenced and confounded by the Saviour. He took him - Took hold of the man, or perhaps took him apart into another room. By taking hold of him, or touching him, he showed that the power of healing went forth from himself.

The words behind it

9 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • οἱ<the>

    hoiG3588 →19766 times

  • δὲBut

    deG1161 →2765 times

  • ἡσύχασαν.they were silent.

    hesuchasanG2270 →

  • καὶAnd

    kaiG2532 →9120 times

  • ἐπιλαβόμενοςhaving taken hold [of him]

    epilabomenosG1949 →19 times

  • ἰάσατοHe healed

    iasatoG2390 →25 times

  • αὐτὸνhim

    autonG846 →5565 times

  • καὶand

    kaiG2532 →9120 times

  • ἀπέλυσεν.¶let [him] go.

    apelusenG630 →63 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

5 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Matthew 22:46

    No one was able to answer a word, and from that day on no one dared to question Him any further.

    it leads to

    • Mark 12:34

      When Jesus saw that the man had answered wisely, He said, “You are not far from the kingdom of God.” And no one dared to question Him any further.

    • Luke 20:40

      And they did not dare to question Him any further.

    • Luke 14:6

      And they were unable to answer these questions.

    • Isaiah 50:2–9

      Why was no one there when I arrived? Why did no one answer when I called? Is My hand too short to redeem you? Or do I lack the strength to deliver you? Behold,…

    • Job 32:15–16

      Job’s friends are dismayed, with no more to say; words have escaped them.

Where this verse is studied

About Luke

The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
This page draws on 14 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, Exposition of the Gospel of Luke; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 14; Cyril of Alexandria, Catena Aurea by Aquinas; Gregory the Dialogist, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible and Theophylact of Ohrid, Commentary on Luke.