In this passage of story we find,

I.That the Son of man came eating and drinking, conversing familiarly with all sorts of people; not declining the society of publicans, though they were of ill fame, nor of Pharisees, though they bore him ill will, but accepting the friendly invitations both of the one and the other, that, if possible, he might do good to both. Here he went into the house of one of the chief Pharisees, a ruler, it may be, and a magistrate in his country, to eat bread on the sabbath day, Luk 14:1. See how favourable God is to us, that he allows us time, even on his own day, for bodily refreshments; and how careful we should be not to abuse that liberty, or turn it into licentiousness. Christ went only to eat bread, to take such refreshment as was necessary on the sabbath day. Our sabbath meals must, with a particular care, be guarded against all manner of excess. On sabbath days we must do as Moses and Jethro did, eat bread before God (Exo 18:12), and, as is said of the primitive Christians, on the Lord's day, must eat and drink as those that must pray again before we go to rest, that we may not be unfit for that.

II.That he went about doing good. Wherever he came he sought opportunities to do good, and not only improved those that fell in his way. Here was a certain man before him who had the dropsy, Luk 14:2. We do not find that he offered himself, or that his friends offered him to be Christ's patient, but Christ prevented him with the blessings of his goodness, and before he called he answered him. Note, It is a happy thing to be where Christ is, to be present before him, though we be not presented to him. This man had the dropsy, it is probable, in a high degree, and appeared much swoln with it; probably he was some relation of the Pharisee's, that now lodged in his house, which is more likely than that he should be an invited guest at the table.

III.That he endured the contradiction of sinners against himself: They watched him, Luk 14:1. The Pharisee that invited him, it should seem, did it with a design to pick some quarrel with him; if it were so, Christ knew it, and yet went, for he knew himself a match for the most subtle of them, and knew how to order his steps with an eye to his observers. Those that are watched had need to be wary. It is, as Dr. Hammond observes, contrary to all laws of hospitality to seek advantage against one that you invited to be your guest, for such a one you have taken under your protection. These lawyers and Pharisees, like the fowler that lies in wait to ensnare the birds, held their peace, and acted very silently. When Christ asked them whether they thought it lawful to heal on the sabbath day (and herein he is said to answer them, for it was an answer to their thoughts, and thoughts are words to Jesus Christ), they would say neither yea nor nay, for their design was to inform against him, not to be informed by him. They would not say it was lawful to heal, for then they would preclude themselves from imputing it to him as a crime; and yet the thing was so plain and self-evident that they could not for shame say it was not lawful. Note, Good men have often been persecuted for doing that which even their persecutors, if they would but give their consciences leave to speak out, could not but own to be lawful and good. Many a good work Christ did, for which they cast stones at him and his name.

IV.That Christ would not be hindered from doing good by the opposition and contradiction of sinners. He took him, and healed him, and let him go, Luk 14:4. Perhaps he took him aside into another room, and healed him there, because he would neither proclaim himself, such was his humility, nor provoke his adversaries, such was his wisdom, his meekness of wisdom. Note, Though we must not be driven off from our duty by the malice of our enemies, yet we should order the circumstances of it so as to make it the least offensive. 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. He then let him go, lest the Pharisees should fall upon him for being healed, though he was purely passive; for what absurdities would not such men as they were be guilty of?

V.That our Lord Jesus did nothing but what he could justify, to the conviction and confusion of those that quarrelled with him, Luk 14:5, Luk 14:6. He still answered their thoughts, and made them hold their peace for shame who before held their peace for subtlety, by an appeal to their own practice, as he had been used to do upon such occasions, that he might show them how in condemning him they condemned themselves: which of you shall have an ass or an ox fallen into a pit, by accident, and will not pull him out on the sabbath day, and that straightway, not deferring it till the sabbath be over, lest it perish? Observe, It is not so much out of compassion to the poor creature that they do it as a concern for their own interest. It is their own ox, and their own ass, that is worth money, and they will dispense with the law of the sabbath for the saving of. Now this was an evidence of their hypocrisy, and that it was not out of any real regard to the sabbath that they found fault with Christ for healing on the sabbath day (that was only the pretence), but really because they were angry at the miraculous good works which Christ wrought, and the proof he thereby gave of his divine mission, and the interest he thereby gained among the people. Many can easily dispense with that, for their own interest, which they cannot dispense with for God's glory and the good of their brethren. This question silenced them: They could not answer him again to these things, Luk 14:6. Christ will be justified when he speaks, and every mouth must be stopped before him.

The dropsy - Ὑδρωπικος, dropsical; from ὑδωρ, water, and ωψ, the countenance, because in this disorder the face of the patient is often very much bloated. Probably the insidious Pharisee had brought this dropsical man to the place, not doubting that our Lord's eye would affect his heart, and that he would instantly cure him; and then he could most plausibly accuse him for a breach of the Sabbath. If this were the case, and it is likely, how deep must have been the perfidy and malice of the Pharisee!

And behold, there was a certain man before him,.... Who sat just before him, as he was at table; who either came there of himself, in order to receive a cure; or rather, since it was in a private house, and he at table too, was brought and set there on purpose by the Pharisees, to try whether Christ would heal him on the sabbath day, that they might have somewhat against him; which they doubted not but he would do, knowing his compassionate and beneficent disposition to do good to creatures in distress, whenever he had an opportunity:

which had the dropsy: or "gathered waters", as the Syriac version renders it; was filled with water, which is the nature of that disease, and distinguishes it from what is called the dry dropsy: this disease is a preternatural collection of serum, or water in some part of the body; or a too great proportion thereof in the blood. The "dropsy" acquires different names, from the different parts it afflicts, or the different parts the waters are collected in; that of the "abdomen", or lower belly, called simply and absolutely "dropsy", is particularly denominated "ascites"; that of the whole habit of the body, "anasarca", or "leucophlegmatia"; that of the head, "hydrocephalus"; that of the scrotum, "hydrocele".---There is also a species of this disease, supposed to be caused instead of water, by a collection of wind, called "tympanites"; and by Hippocrates, the "dry dropsy": we also meet with dropsies of the breast, pericardium, uterus, ovaries, &c. The causes of dropsies in general, are whatever may obstruct the serous part of the blood, so as to make it stagnate in the vessels; or burst the vessels themselves, so as to let the blood out among the membranes; or weaken and relax the tone of the vessels; or this the blood, and make it watery; or lessen perspiration. These causes are various, viz. sometimes acute diseases, scirrhous tumours of any of the more noble viscera, excessive evacuations, particularly haemorrhages, hard drinking, &c. The "ascites", or "water dropsy" of the "abdomen", is the most usual case, and what we particularly call the "dropsy": its symptoms are tumours, first of the feet and legs, and afterwards of the "abdomen." which keep continually growing; and if the belly be struck or shook, there is heard a quashing of water: add to this, three other attendants, viz. a dyspnoea, intense thirst, and sparing urine; with which may be numbered heaviness, listlessness, costiveness, a light fever, and an emaciation of the body (i). Such we must suppose to be the case of this man, and that he was now in such a condition, as to be thought incurable.

(i) Chamber's Cyclopaedia on the word "Dropsy".