Exegetical and Hermeneutical Commentary of Luke 5:14
And he charged him to tell no man: but go, and show thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
14. he charged him to tell no man ] These injunctions to reticence marked especially the early part of the ministry. See Luk 4:35, Luk 5:14, Luk 8:56. The reasons were probably (i) personal to the healed sufferer, lest his inward thankfulness should be dissipated by the idle and boastful gossip of curiosity (St Chrys.), but far more (ii) because, as St Matthew expressly tells us, He did not wish His ministry to be accompanied by excitement and tumult, in accordance with the prophecy of Isa 42:2 (Mat 12:15-50, comp. Php 2:6-7; Heb 5:5; Joh 18:36); and (iii) because He came, not merely and not mainly, to be a great Physician and Wonder-worker, but to save men’s souls by His Revelation, His Example, and His Death.
It is evident however that there was something very special in this case, for St Mark says (Luk 1:43), “violently enjoining him, immediately He thrust him forth, and said to him, See that you say no more to any one” (according to the right reading and translation). Clearly, although the multitudes were following Christ (Mat 8:1), He was walking before them, and the miracle had been so sudden and instantaneous ( ) that they had not observed what had taken place. Probably our Lord desired to avoid the Levitical rites for uncleanness which the unspiritual ceremonialism of the Pharisees might have tried to force upon Him.
On other occasions, when these reasons did not exist, He even enjoined the publication of an act of mercy, Luk 8:39.
but go, and shew thyself to the priest ] We find similar instances of transition from indirect to direct narration, in Act 23:22; Psa 74:16. See my Brief Greek Syntax, p. 196. The priest alone could legally pronounce him clean.
offer for thy cleansing ] The student should read for himself the intensely interesting and symbolic rites commanded by Moses for the legal pronunciation of a leper clean in Leviticus 14. They occupy fourteen chapters of Negam, one of the treatises of the Mishnah.
according as Moses commanded ] A reference to Lev 14:4-10 will shew how heavy an expense the offering entailed.
for a testimony unto them ] i. e. that the priests may assure themselves that the miracle is real. In Luk 9:5; Mar 6:11 the words mean ‘for a witness against them.’
Fuente: The Cambridge Bible for Schools and Colleges
Verse 14. And offer for thy cleansing] A Hindoo, after recovering from sickness, presents the offerings he had vowed when in distress, as a goat, sweetmeats, milk, or any thing directed by the Shaster. All nations agreed in these gratitude-offerings for benefits received from the object of their worship.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And he charged him to tell no man,…. Of his cure, and by whom he received it;
but go show thyself to the priest. The Syriac and Persic versions read, “to the priests: and offer for thy cleansing, according as Moses has commanded, for a testimony unto them”; [See comments on Mt 8:4].
Fuente: John Gill’s Exposition of the Entire Bible
To tell no man ( ). This is an indirect command after the verb “charged” (). But Luke changes (constructio variata) to the direct quotation, a common idiom in Greek and often in Luke (Ac 1:4f.). Here in the direct form he follows Mark 1:43; Matt 8:4. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Lev 13:39; Lev 14:2-32).
For a testimony unto them ( ). The use of (them) here is “according to sense,” as we say, for it has no antecedent in the context, just to people in general. But this identical phrase with absence of direct reference occurs in Mark and Matthew, pretty good proof of the use of one by the other. Both Matt 8:4; Luke 5:14 follow Mr 1:44.
Fuente: Robertson’s Word Pictures in the New Testament
He charged [] . A strong word, often, of military orders. Aristotle uses it of a physician : to prescribe. Mark has ejmbrimhsamenov, strictly or sternly charged. See on Mr 1:43.
No one [] . The conditional negative : no one that he might chance to meet.
Go, shew thyself. A lively change from the narrative to direct address.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he charged him to tell no man,” (kai autos pareggeilen auto medeni eipein) “And he charged or directed him to tell no one,” what He had done, to avoid mass political hysteria, a thing Jesus sought continually to avoid, Mat 8:4; Mar 1:43; Mar 5:43.
2)“But go, and shew thyself to the priest,” (alla apelthon deikson seauton to hierei) “But going away show yourself directly to the priest, Mat 8:4; Mar 1:44.
3) “And offer for thy cleansing,” (kai prosenegke peri tou katharismou sou) “And offer concerning your cleansing,” from the leprosy, to the priest, as provided or directed in the Law, Lev 14:4; Deu 24:8.
4) “According as Moses commanded,” (kathos prosetaksen Mouses) “Just as Moses commanded,” and as the law provides, Lev 14:2-20.
5) “For a testimony unto them.” (eis martution autois) “With reference to a testimony to them,” Lev 14:20-32; Mat 8:4; Mar 1:44.
Fuente: Garner-Howes Baptist Commentary
‘And he charged him to tell no man: “But go your way, and show yourself to the priest, and offer for your cleansing what Moses commanded, for a testimony to them.’
Then Jesus bade him not to tell anyone, but to obey the Law of Moses and go on his way to the Temple in Jerusalem, and show himself to a priest, who would be able to examine him and pass his verdict on whether his skin disease was cleansed. Then he must make the usual offerings as a testimony to the priests of what God had done.
The command not to tell anyone was in order to prevent him in his excitement from contacting others and thus rendering them ritually unclean, for until he had received a certificate from the priests he was still officially unclean. It may also have been in order to prevent people coming to see Jesus as a spectacle, and in order to stress that it was primarily not in order to heal that He had come. He wanted people to come to Him out of hunger for the word. And while people continued to flock to Him He found it very difficult to find quiet places where He could meet with His Father.
‘A testimony to them.’ This demonstrates that his silence was to endure only until he came to the priest. And he would inform the priest how it had happened and who had done it. And the priesthood would be made aware of the activities of Jesus and how He was making sick people whole. But the ‘testimony’ in mind was to both to priests and people. The offering of the sacrifices would be witness to the fact that the man was clean. It made clear that he had been officially passed as clean. But Luke may have intended the double entendre. The man’s very healing was a witness of what Jesus had come to do, bear the sin and uncleanness of man.
Note On What Was Involved Before The Priests.
A man who claimed to be healed of a disfiguring skin disease had to go and show himself to the priests in Jerusalem and then offer the appropriate sacrifices. Once he had been examined and declared free of the disease, two birds were taken, and one was killed over running water. Then cedar, scarlet and hyssop, with the living bird, were dipped in the blood of the dead bird and he was sprinkled with the blood seven times and pronounced clean. Then the live bird was allowed to go free. The man then washed himself and his clothes and shaved himself.
Seven days later he was re-examined. He then had to shave his head, hair, beard and eyebrows, and bring an offering of two male lambs without blemish and one ewe lamb (less for a poor person), with three tenths parts of fine flour for a meal offering, mingled with oil, and one log of oil. The priest then offered one he-lamb as a guilt offering, together with the log of oil , and waved them as a wave offering before the Lord to make atonement for him. The other two were offered as a sin offering and a burnt offering. The restored person was then touched on the tip of the right ear, the right thumb and the right great toe with blood from the guilt offering and, after the oil had been sprinkled seven times before the Lord, with oil. The remainder of the oil was then put on his head. Thus was atonement made for him. Then he was finally examined and, if he was clear of the disease, was given a certificate that he was clean and allowed to go. See for all this Leviticus 14.
End of note.
It should be noted that we have in this passage a demonstration of Jesus’ loyalty to the Law, and that this comes prior to a number of cases where He is challenged concerning His loyalty to the Law. he has already established His bona fides.
Fuente: Commentary Series on the Bible by Peter Pett
14 And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
Ver. 14. For a testimony unto them ] For a Bill of Indictment against them. Reprobates shall give a heavy account to God of all the means and offers of grace.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. ] A change of construction from the oblique to the direct: see reff.
Fuente: Henry Alford’s Greek Testament
Luk 5:14 . , etc.: here the oratio indirecta passes into or. directa as in Act 1:4 ; Act 14:22 , etc. , to the priest; not necessarily in Jerusalem, but to the priest in the province whose business it was to attend to such duties (Hahn).
Fuente: The Expositors Greek Testament by Robertson
charged. A military word. Also used of a physician, “prescribe”.
no man = no one. Compound of me. App-105. no one whom he might happen to meet.
but = but [said].
go . . . show, &c. See Lev 14:1-32.
for = concerning. Greek. peri. App-104.
Moses. See note on Mat 8:4. The first of ten occ in Luke; Luk 2:22; Luk 5:14; Luk 9:30, Luk 9:33; Luk 16:29, Luk 16:31; Luk 16:20, Luk 16:28, Luk 37:24, Luk 37:27, Luk 37:44.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] A change of construction from the oblique to the direct: see reff.
Fuente: The Greek Testament
he charged: Mat 8:4, Mat 9:30, Mat 12:16
and show: Luk 17:14, Lev 13:2
and offer: Lev 14:4, Lev 14:10, Lev 14:21, Lev 14:22
for: Luk 9:5, Mat 10:18, Mar 1:44, Mar 6:11
Reciprocal: Deu 24:8 – General Mar 5:43 – he charged Luk 8:56 – he charged
Fuente: The Treasury of Scripture Knowledge
4
Tell no man. He was not to take the time for publishing the event to the people, for he had a personal duty yet to perform in connection with his recovery. The ceremony still remaining for him is described in Lev 14:1-32.
Fuente: Combined Bible Commentary
Verse 14
Show thyself to the priest, &c. The directions in respect to the ceremonies to be performed by such lepers as should recover from the disease, in order to relieve them from their disabilities and restrictions, and restore them to their standing in society, are given in Leviticus 14:1-32. From among the great number of miracles which Jesus performed at this time, it seems to have been only those which had something marked to distinguish them, that were particularly recorded. The distinguishing circumstance in this case, perhaps, was, that the disease was the leprosy.
Fuente: Abbott’s Illustrated New Testament
The healing of lepers was a messianic act (cf. Luk 7:22). Therefore the man’s "testimony" to his cleansing amounted to an announcement of Messiah’s arrival. Jesus did not want this man to fail to go to Jerusalem and present the required offering for the healing of leprosy (Lev 14:1-32). If the man had broadcast his healing, he may never have reached the priests there and the crowds may have mobbed Him even worse than they were already doing.