Luke 5:14

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 (ἰδοὺ … εὐθέως) 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 Negaîm, 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.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

5:14 Jesus often told those he healed not to tell anyone what had happened to avoid celebrity status. Nonetheless, news of these events spreads like wildfire (see 5:15-16; see also “The Secret of the Messiah” Theme Note). • Go to the priest and let him examine you. . . . the offering: Those healed of leprosy had to be declared clean by a priest, and a sacrifice was offered on their behalf.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 5:14 . ἀλλὰ , etc.: here the oratio indirecta passes into or. directa as in Act 1:4 ; Act 14:22 , etc. τῷ ἱερεῖ , to the priest; not necessarily in Jerusalem, but to the priest in the province whose business it was to attend to such duties (Hahn).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

14. καὶ αὐτὸς παρήγγειλεν αὐτῷ μηδενὶ εἰπεῖν. He personally charged him to tell it to no one. The use of αὐτὸς for Jesus (He—the Master) is chiefly found in St Luke. Comp. Aristoph. Nub. 218. 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 (ἐμβριμησάμενος αὐτῷ), immediately He thrust him forth, and said to him, See that you say no word to any one” (ὅρα μηδενὶ μηδὲν εἴπῃς) (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 (ἰδοὺ … εὐθέως) 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.

ἀλλὰ ἀπελθὼν δεῖξον σεαυτὸν τῷ ἱερεῖ. We find similar instances of transition from indirect to direct narration, in Act 23:22; Psa 74:16. See my Brief Greek Syntax, p. 199. The priest alone could legally pronounce him clean.

προσένεγκε περὶ τοῦ καθαρισμοῦ σου. 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 Negaîm, one of the treatises of the Mishnah.

καθὼς προσέταξεν Μωϋσῆς. A reference to Lev 14:4-10 will shew how heavy an expense the offering entailed.

εἰς μαρτύριον αὐτοῖς, 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;’ and although St Luke’s phrase is not very definite, it may imply ‘for an evidence to the priests that I do not neglect the Mosaic Law’ (Mat 5:17). It is evident from St John that this suspicion had excited hostility against Him from the first. The impetuous phrase of St Mark εὐθέως ἐξέβαλεν αὐτόν perhaps paints the agitation of Jesus as He recalled the suspicion and thwarting hatred which might arise from His having touched this leper, and so broken the letter of the Law, which, in such cases, even when accidentally violated, involved the necessity for a Levitical quarantine.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 Gill on Mat 8:4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Because men in sickness generally turn their thoughts towards God, but when they recover, forget him, the leper is commanded to think of God, and return him thanks. Therefore is he sent to the priest, to make his offering, (Leviticus xiv. 4.) that, committing himself to the examination of the priest, he might be accounted among the clean. (St. John Chrysostom, hom. xxvi. in Matt.) --- By this our Saviour would testify to the priest, that this man was healed not by the ordination of the law, but by the power of grace, which is above the law. He likewise shews that he did not come to destroy, but to fulfil the law. (St. Ambrose) --- Jesus Christ seems here to approve of the legal sacrifices, which the Church does not receive; and this he did, because he had not yet established that most holy of all holy sacrifices, the sacrifice of his own body. The figurative sacrifices were not to be abrogated, before that, which they prefigured, was established by the preaching of the apostles, and the faith of Christian believers. (St. Augustine, quest. ii. b. 3. de quæst. evang.) --- By this leper is represented the whole human race, which was covered with a spiritual leprosy, and languishing in the corruption of sin; for all have sinned, and need the glory of God; (Romans iii.) therefore he stretched forth his hand, i.e. he clothed himself with our human nature, that we might be cleansed from our former errors, and might offer in return for this favour our bodies, a living sacrifice to God. (Ven. Bede)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And he charged him to tell no man. We find this desire of Jesus to check publicity after he had worked one of his great works, especially in the earlier part of his ministry. Chrysostom attributes this to the Master"s regard for the one who had been healed, desiring that his gratitude to God for the mercy vouchsafed to him should not be frittered away in words, in idle talk with curious persons. It is, however, more likely that the Master wished to stem rather than to fan the tide of popularity which such mighty works would be sure to excite among the people. What he determined to check was a false and mistaken desire among the people to make him king.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Lev. xiv, 2.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

to tell no one

This can be translated as a direct quote: "Do not tell anyone" There is implied information that can also be stated explicitly (AT): "do not tell anyone that you have been healed" (See: Direct and Indirect Quotations and Ellipsis)

sacrifice for your cleansing

The law required a person to make a specific sacrifice after they were healed. This allowed the person to be ceremonially clean, and able to again participate in religious rituals.

for a testimony

"as proof of your healing"

to them

Possible meanings are 1) "to the priests" or 2) "to all the people."

translationWords

instruct

priest

sacrifice

clean

Moses

command

testimony

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

14.] A change of construction from the oblique to the direct: see reff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

14. καὶ αὐτός . Lk.’s favourite form of connexion in narrative: vv. 1, 17, 37, 1:17, 22, 2:28, 3:23, 4:15, 6:20, etc.

παρήγγειλεν. The word is specially used of commanders, whose orders are passed along the line (παρά), and is freq. in Lk. (8:29, 56, 9:21; Act 1:4, Act 1:4:18, Act 1:5:28, 40, Act 1:10:42, etc.); rare in Mt. (10:5, 15:35) and Mk. (6:8, 8:6); not in Jn. All the others use ἐντέλλεσθαι and Mt. κελεύειν, both of which are rare in Lk. Here Mt. and Mk. have λέγει.

μηδενὶ εἰπεῖν. The charge was given with emphasis (ὅρα μηδενὶ μηδὲν εἴπῃς) and sternness (ἐμβριμησάμενος), as Mk. tells us. The meaning of it is variously explained. To prevent (1) the man from having intercourse with others before being pronounced clean by proper authority; (2) the man from becoming proud through frequent telling of the amazing benefit bestowed upon him; (3) the priests from hearing of the miracle before the man arrived, and then deciding, out of hostility to Jesus, to deny the cure; (4) the people from becoming unhealthily excited about so great a miracle. Chrysostom and Euthymius suggest (5) that Christ was setting an example of humility, διδάσκων τὸ ἀκομπαστον καὶ ἀφιλότιμον in forbidding the leper to proclaim His good deeds. Least probable of all is the supposition (6) that “our Lord desired to avoid the Levitical rites for uncleanness which the unspiritual ceremonialism of the Pharisees might have tried to force upon Him” for having touched the leper. The first of these was probably the chief reason; but one or more of the others may be true also.The man would be likely to think that one who had been so miraculously cured was not bound by ordinary rules; and if he mixed freely with others before he was declared by competent authority to be clean, he would give a handle to Christ’s enemies, who accused Him of breaking the law. In the Sermon on the Mount He had said, “Think not that I came to destroy the law or the prophets” (Mat 5:17); which implies that this had been said of Him. The command μηδενὶ μηδὲν εἴπῃς is further evidence that Jesus did not regard miracles as His chief credentials. And there are many such commands (8:56; Mat 9:30, Mat 9:12:16; Mar 1:34, Mar 3:12, Mar 5:43, Mar 7:36, Mar 8:26).

ἀλλὰ ἀπελθὼν δεῖξον σεαυτὸν τῷ ἰερεῖ. Sudden changes to the oratio directa are common after παραγγέλλω and similar verbs (Act 1:4, Act 1:23:22; Mar 6:8, Mar 6:9?; comp. Act 17:3; Tobit 8:21; Xen. Anab. i. 3, 16, 20). Win. lxiii. 2, p. 725.

τῷ ἱερεῖ. As in the original (Lev 13:49), the sing. refers to the priest who was on duty at the time. Note the καθώς “exactly as”: the reference is to Lev 14:4-10, which enjoins rather expensive offerings. Comp. Mat 1:24. For the form Μωυσῆς see on 2:22. This charge is in all three narratives almost in the same words. On its import see Hort, Judaistic Christianity, p. 30

καθαρισμοῦ. Emundatio (Vulg.), mundatio (f q) purgatio (a), purificatio (d).

εἰς μαρτύριον αὐτοῖς. This addition is in all three, and various explanations have been suggested. That (1) the priests may be onvinced of My Divine over; (2) the priests may see that I do of disregard the Law; (3) the people may be convinced that the cure is complete, and that the leper may be readmitted to society; (4) the people may see that I do not disregard the Law. It is the sacrifice which is the μαρτύριον, and top, and therefore the second or fourth explanation is to be preferred. Both may be right.1

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He charged [παρηγγειλεν] . 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 [μηδενι] . The conditional negative : no one that he might chance to meet.

Go, shew thyself. A lively change from the narrative to direct address.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.