Mark 1:40

We have here the story of Christ's cleansing a leper, which we had before, Mat 8:2-4. It teaches us,

1. How to apply ourselves to Christ; come as this leper did, (1.) With great humility; this leper came beseeching him, and kneeling down to him (Mar 1:40); whether giving divine honour to him as God, or rather a less degree of respect as a great Prophet, it teaches us that those who would receive grace and mercy from Christ, must ascribe honour and glory to Christ, and approach to him with humility and reverence. (2.) With a firm belief of his power; Thou canst make me clean. Though Christ's outward appearance was but mean, yet he had this faith in his power, which implies his belief that he was sent of God. He believes it with application, not only in general, Thou cast do every thing (as Joh 11:22), but, Thou cast make me clean. Note, What we believe of the power of Christ we must bring home to our particular case; Thou canst do this for me. (3.) With submission to the will of Christ; Lord, if thou wilt. Not as if he had any doubt of Christ's readiness in general to help the distressed, but, with the modesty that became a poor petitioner, he refers his own particular case to him.

2. What to expect from Christ; that according to our faith it shall be to us. His address is not in the form of prayer, yet Christ answered it as a request. Note, Affectionate professions of faith in Christ, and resignations to him, are the most prevailing petitions for mercy from him, and shall speed accordingly. (1.) Christ was moved with compassion. This is added here, in Mark, to show that Christ's power is employed by his pity for the relief of poor souls; that his reasons are fetched from within himself, and we have nothing in us to recommend us to his favour, but our misery makes us the objects of his mercy. And what he does for us he does with all possible tenderness. (2.) He put forth his hand, and touched him. He exerted his power, and directed it to this creature. In healing souls, Christ toucheth them, Sa1 10:26. When the queen toucheth for the evil, she saith, I touch, God heals; but Christ toucheth and healeth too. (3.) He said, I will, be thou clean. Christ's power was put forth in and by a word, to signify in what way Christ would ordinarily work spiritual cures; He sends his word and heals, Psa 107:20; Joh 15:3; Joh 17:17. The poor leper put an if upon the will of Christ; If thou wilt; but that doubt is soon put out of doubt; I will. Christ most readily wills favours to those that most readily refer themselves to his will. He was confident of Christ's power; Thou canst make me clean; and Christ will show how much his power is drawn out into act by the faith of his people, and therefore speaks the word as one having authority, Be thou clean. And power accompanied this word, and the cure was perfect in an instant; Immediately his leprosy vanished, and there remained no more sign of it, Mar 1:42.

3. What to do when we have received mercy from Christ. We must with his favours receive his commands. When Christ had cured him, he strictly charged him; the word here is very significant, embrimēsamenos - graviter interminatus - prohibiting with threats. I am apt to think that this refers not to the directions he gave him to conceal it (Mar 1:44), for those are mentioned by themselves; but that this was such a charge as he gave to the impotent man whom he cured, Joh 5:14, Sin no more, lest a worse thing come unto thee; for the leprosy was ordinarily the punishment of some particular sinners, as in Miriam's, Gehazi's, and Uzziah's, case; now, when Christ healed him, he warned him, he threatened him with the fatal consequence of it if he should return to sin again. He also appointed him, (1.) To show himself to the priest, that the priest by his own judgment of this leper might be a witness for Christ, that he was the Messiah, Mat 11:5. (2.) Till he had done that, not to say any thing of it to any man: this is an instance of the humility of Christ and his self-denial, that he did not seek his own honour, did not strive or cry, Isa 42:2. And it is an example to us, not to seek our own glory, Pro 25:27. He must not proclaim it, because that would much increase the crowd that followed Christ, which he thought was too great already; not as if he were unwilling to do good to all, to as many as came; but he would do it with as little noise as might be, would have no offence given to the government, no disturbance of the public peace, not any thing done that looked like ostentation, or an affecting of popular applause. What to think of the leper's publishing it, and blazing it abroad, I know not; the concealment of the good characters and good works of good men better become them than their friends; nor are we always bound by the modest commands of humble men. The leper ought to have observed his orders; yet, no doubt, it was with a good design that he proclaimed the cure, and it had no other ill effect than that it increased the multitudes which followed Christ, to that degree, that he could no more openly enter into the city; not upon the account of persecution (there was no danger of that yet,) but because the crowd was so great, that the streets would not hold them, which obliged him to go into desert places, to a mountain (Mar 3:13), to the sea-side, Mar 4:1. This shows how expedient it was for us, that Christ should go away, and send the Comforter, for his bodily presence could be but in one place at a time; and those that came to him from every quarter, could not get near him; but by his spiritual presence he is with his people wherever they are, and comes to them to every quarter.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Mar_1:40-45

And there came a leper to Him, beseeching Him.

The cured leper still rebellious

I. His disease.

II. His application.

1. We have here an intelligent appreciation of Christ as the Healer.

2. We have an instance of genuine earnestness.

3. We see here the marks of true humility.

4. A sample of prayer for a special gift.

5. But here is illustrated a very unworthy conception of Christs love.

III. His cure-Jesus spake and it was done.

1. His method bears proof of Divinity-I will, be thou clean.

2. The cure was instantaneous.

3. It was complete.

4. The cure must have been welcome.

IV. His obligation.

1. That obligation covered the whole area of his life.

2. The healer always becomes the sovereign. He who commanded the disease, commanded the patient also.

3. The requirement of Christ was founded in solid reason.

4. The obligation involved public acknowledgment and substantial gift.

V. His contumacy.

1. Complete redemption is not obtained until the will is subdued.

2. This mans contumacy was thoughtless.

3. This contumacy was fraught with disastrous effects. (D. Davies, M. A.)

The approach of a needy life to Christ

I. The deep need of this mans life-And there came a leper unto Him.

1. It was a need that filled the life of this man with intense misery.

2. It was a need from which no human remedy could give relief.

3. It was a need that brought him into immediate contact with Christ.

II. The manner in which this needy life approached the Saviour.

1. His appeal to Christ was characterized by a truthful apprehension of his need.

2. His appeal to Christ was characterized by an acknowledgment of the Divine sovereignty.

3. His appeal to Christ was characterized by great earnestness.

4. His appeal to Christ was characterized by deep humility.

5. His appeal to Christ was characterized by simple faith.

III. The response which the appeal of this needy life awakened in the beneficent heart of Christ.

1. It awakened tender compassion.

2. It received the touch of Divine power.

3. It attained a welcome and effective cure.

Lessons:

1. That it is well for a needy life to approach Christ.

2. That a needy life should approach Christ with humility and faith.

3. The marvellous way in which Christ can supply the need of man. (J. S. Exell, M. A.)

Christs touch

I. Whatever Diviner and sacreder aspect there may be in these incidents, the first thing, and, in some senses, the most precious thing in them is that they are the natural expression of a truly human tenderness and compassion. It is the love of Christ Himself-spontaneous, instinctive-without the thought of anything but the suffering it sees-which gushes out and leads Him to put forth His hand to the outcast beggars and lepers. True pity instinctively leads us to seek to come near those who are its objects. Christs pity is shown by His touch to have this true characteristic of true pity, that it overcomes disgust; He is not turned away by the shining whiteness of the leprosy. Christ loves us, and will not be turned from His compassion by our most loathsome foulness.

II. We may regard the touch as the medium of His miraculous power. There is a royal variety in the method of our Lords miracles; some are wrought at a distance, some by a word or touch. The true cause in every case is His own bare will. But this use of Christs touch, as apparent means for conveying His miraculous power, illustrates a principle which is exemplified in all His revelation, namely, the employment, in condescension to mens weakness, of outward means as the apparent vehicles of His spiritual power. Sacraments, outward ceremonies, forms of worship, are vehicles which the Divine Spirit uses in order to bring His gifts to the hearts and the minds of men. They are like the touch of Christ which heals, not by any virtue in itself, apart from His will which chooses to make it the apparent medium of healing. All these externals are nothing, as the pipes of an organ are nothing, until His breath is breathed through them, and then the flood of sweet sound pours out. Do not despise the material vehicles and the outward helps which Christ uses for the communication of His healing and His life, but remember that the help that is done upon earth, He does it all Himself.

III. Consider Christs touch as a shadow and symbol of the very heart of His work. Christs touch was a Priests touch. He lays His hand on corruption and is not tainted. It becomes purity. This was His work in the world-laying hold of the outcast-His sympathy leading to His identification of Himself with us in our misery. That sympathetic life-long touch is put forth once for all in His incarnation and death. Let our touch answer to His; let the hand of faith grasp Him.

IV. We may look upon these incidents as being a pattern for us. We must be content to take lepers by the hand, to let the outcast feel the warmth of our loving grasp if we would draw them into the Fathers house. (A. McLaren, D. D.)

Christ touches corruption without taint

Just as He touches the leper and is unpolluted, or the fever patient and receives no contagion, or the dead and draws no chill of mortality into His warm hand, so He becomes like His brethren in all things, yet without sin. Being found in the likeness of sinful flesh, He knows no sin, but wears His manhood unpolluted, and dwells among men blameless and harmless, the Son of God, without rebuke. Like a sunbeam passing through foul water untarnished and unstained; or like some sweet Spring rising in the midst of the salt sea, which yet retains its freshness and pours it over the surrounding bitterness, so Christ takes upon Himself our nature and lays hold of our stained hands with the hand that continues pure while it grasps us, and will make us purer if we grasp it. (A. McLaren, D. D.)

The cleansing of the leper

I. Let us put together the facts of the case.

II. The principal lessons suggested by this narrative.

1. Here is an illustration of the good effects of speaking about religious truth in connection with Christ. The fame of Christ was spread abroad throughout Syria, and found its way to the leper.

2. That doubts are no reason why we should not go to Christ-Lord, if thou wilt, etc.

3. That no possible circumstances ought to prevent our going to Christ for salvation.

4. Christs love and willingness to save is the great idea of the gospel. (W. G. Barrett.)

Cleansed by Christ

A nun in an Italian convent once dreamed that an angel opened her spiritual eyes, and she saw all men as they were. They seemed so full of uncleanness that she shrank back from them in horror. But just then Jesus Christ appeared among them with bleeding wounds, and the nun saw that whoever pressed forward and touched the blood of Jesus, at once became white as snow. It is so in everyday life. It was Jesus who cleansed that reformed drunkard from the stain of his sin. Years ago he was poor and ragged and unclean. Today he is clean and healthy and well dressed; the grace of Christ has been manifested in the cleansing of the outer as well as of the inner man. (Sunday School Times.)

Cleansing of the leper

I. The pitiable object that is were presented. The malady was one of the most distressing that ever seized a human being. It was usually regarded as produced by the immediate agency of the Most High. The rules prescribed for its treatment were very minute and stringent. Among the many immunities with which we are favoured in this happy land, may be reckoned the entire absence of leprosy. But if bodily leprosy is unknown among us, spiritual leprosy is not.

1. It was hereditary.

2. A representation of sin in the consequences with which it was attended.

II. The application which he made.

1. It was earnest.

2. It was humble.

3. It expressed great confidence in the Saviours ability.

4. It indicated some doubt of His willingness to exert the power He possessed.

III. The response he met with.

1. The emotion which the Saviour felt-Moved with compassion.

2. The act He performed-Put forth His hand, and touched him.

3. The words He uttered-I will; be thou clean.

4. The effect produced-The leprosy departed from him.

IV. The directions he received.

1. These instructions were necessary. The law enjoined that the priest should pronounce the leper clean before he could enjoy the privileges-whether social, civil, or religious-of which he had been deprived.

2. However needful these instructions may have been, the restored leper, in the fulness of his joy and gratitude, was unable to comply with them. See the ability of Christ to save. A personal application to Him is necessary. (Expository Outlines.)

Christs relation to human suffering

Christ presented to us in three aspects.

I. As a worker-He stretched forth His hand and touched him. This act was-

1. Natural. The means employed were in harmony with His nature as a human being. Christ felt His oneness with the race.

2. Profound. A common thing apparently, yet who can tell what power was in that touch. Doubtless there was the communication of a power invisible to human eyes.

3. Beneficent. Here we have the cure of an incurable.

4. Prompt. The earnest appeal obtained an immediate response. This was characteristic of Christ.

II. As a speaker. And saith, etc. This shows-

1. His Divine authority-I will. Such a fiat could have come only from the lips of a Divine person-Never man spake, etc., With authority He commandeth, etc. (Mar_1:28).

2. His consciousness of power. Christ fully knew what power He possessed. Not so with man; consequently how much latent energy lies dormant in the Church of Christ.

3. His possession of power-Be thou made clean. At the unfaltering tones of Christs voice all diseases fled.

III. As a healer-And straightway the leprosy departed, etc. This healing was-

1. Instantaneous.

2. Perfect. (A. G. Churchill.)

The Saviour and the leper

No one afflicted with this loathsome disease was allowed to enter the gates of any city. In this case, however, the mans misery and earnestness led him to make a dangerous experiment. Persuaded of the Lords power to heal; longing to put it to the test; almost sure of His willingness; he will rush into the city, and ere ever the angry people have had time to recover from their astonishment at his boldness, he hopes to find himself cured and whole at the feet of Jesus. There was both daring and doubting in his action. The mans earnestness is seen further in his manner.

1. He knelt before the Lord, and next fell on his face-his attitude giving emphasis to his words.

2. He besought Jesus-in fear, in doubt, in secret dread lest the Lord should see some reason for withholding the boon he craved, but yet in faith. And his faith was great. He did not, like Martha, consider Christs power as needing to be sought from God; he believed it to be lodged already in Christs person; and he also believed His power to be great enough to reach even his case, although as yet no leper had received healing from Christ.

3. His faith was rewarded. Jesus touched him-no pollution passing from the leper to Him, but healing going from Him to the leper.

4. Instantly the leprosy departed. Nothing is a barrier to the Lords will and power. (Andrew A. Bonar.)

Leprosy

As to this disease observe: heat, dryness, and dust, predispose to diseases of the skin everywhere, and all these causes are especially operative in Syria. Insufficient food assists their action; and boils and sores are apt to fester and poison the system. Leprosy is a disease found over a large tract of the worlds surface; it is found all round the shores of the Mediterranean, from Syria to Spain, in a virulent form, and in North and South Africa. It was carried to various countries in Europe by those who returned from the crusades, and became prevalent even in England, in the times when our forefathers had no butcher meat in winter but what was salted, and little vegetable diet with it. In a form less virulent than in Palestine, it exists in Norway, where the government supports several hospitals for lepers, and seeks to prevent the spread of the disease by requiring all afflicted with it to live-unmarried-in one or other of these. Probably, salt fish in Norway forms the too exclusive food of the poor, as it also probably did in Palestine in the time of Christ. Mrs. Brassey found it in the islands of the Pacific. It is so common in India that when Lord Lawrence took formal possession of Oude, he made the people promise not to burn their widows nor slay their children (the girls), nor bury alive their lepers. It was a loathsome disease, eating away the joints, enfeebling the strength, producing diseases of the lungs, almost always fatal, though taking years to kill. It was the one disease which the Mosaic law treated as unclean; perhaps, as being the chief disease, God wished to indicate that all outward misery had originally its root in sin. He that was afflicted with it had to live apart from his fellows, and to cry out unclean when any came near him; often, therefore, could do no work, but had to live on charity. He was not permitted to enter a synagogue unless a part were specially railed off for him, and then he must be the first to enter and the last to quit the place. It was as fatal as consumption is with us; much more painful; loathsome as well, infecting the spirits with melancholy, and cutting the sufferer off from tender sympathies and ministries when he most needed them. (R. Glover.)

The lepers prayer

This prayer is very remarkable. For observe-

I. The case would seem absolutely hopeless. Many could feel that for a Lordly spirit like Christs to have control over evil spirits was natural, but would have held the cure of a leper an impossibility; for the disease, being one of the blood, infected the whole system! If onlookers might so think, how much more the leper himself! Every organ of his body infected deeply, how wonderful that he could have any hope. But he believes this great miracle a possibility. Yet note-

II. His prayer is wonderfully calm. In deepest earnest he kneels. But there is no wildness nor excitement. Mark also-

III. How a great law of compensation runs through our lives, and somehow those most grievously afflicted are often those most helped to pray and trust. I once saw a leper at Genadenthal in South Africa-an old woman. Tell him, said she to the doctor, who took me to see her, I am very thankful for my disease; it is the way the Lord took to bring me to Himself. This man had had the same sort of compensation, and while the outward man was perishing the inward man was being renewed day by day. Copy his prayer, and ask for mercies though they seem to be sheer impossibilities. (R. Glover.)

Can and will

It is an old answer, that from can to will, no argument followeth. The leper did not say unto Christ, If Thou canst, Thou wilt; but, If Thou wilt, Thou canst. (H. Smith.)

I. The cure of our souls is the pure effect of the goodness and free mercy of God.

II. Jesus Christ performs it by a sovereign authority.

III. His sacred humanity is the instrument of the Divine operation in our hearts.

IV. It is by His will that His merits are applied to us. Fear, for He does not put forth His healing hand and touch all; hope, for He very frequently puts it forth, and touches the most miserable. (Quesnel.)

The worlds treatment of lepers, and Christs

You remember the story of the leper which the poet Swinburne has woven into one of his most beautiful, most painfully realistic, poems. He tells about a lady at the French Court in the Middle Ages, who was stricken with leprosy. She had been courted, flattered, idolized, and almost worshipped for her wit and beauty by the king, princes, and all the royal train, until she was smitten with leprosy. Then her very lovers hunted her forth as a banned and God-forsaken thing; every door in the great city of Paris was slammed in her face; no one would give her a drop of water or piece of bread; the very children spat in her face, and fled from her as a pestilential thing, until a poor clerk, who had loved the great lady a long way off, and had never spoken to her until then, took her to his house for pitys sake, and nursed her until she died, and he was cast out and cursed himself by all the religious world for doing it. That was what the leper had become in the Middle Ages, and something like that he was among the Jews of our Saviours time, hated by men because believed to be hated by God, carrying in his flesh and skin the very marks of Gods anger, contempt, and scorn, the foulest thing on Gods fair earth, whose presence meant defilement, and whom to touch was sin. That was the thing that lay at Christs feet, and on which that pure, gentle hand was laid. He stretched forth His hand and touched him, and said, I will, be thou clean; and straightway his leprosy was cleansed. (J. G. Greenhough, M. A.)

Christs saving touch

I. The wonderful way is which Christ kindled hope in these desperate wretches. He helped men to believe in themselves as well as in Himself. We cannot see how it was done. Nothing had been said or done to give this confidence in his recoverability, yet he has it. You can show a man in a score of ways, without telling him in so many words, that you do not despair of him. A glance of the eye is enough for that. The first step in saving the lost is to persuade them that they are not God-abandoned.

II. Christs touch. Christ saved men by touching them. He was always touching men, their hands, eyes, ears, lips. He did not send His salvation; He brought it. Gifts demoralize men unless we give part of ourselves with them. (J. G. Greenhough, M. A.)

The use of personal contact

Our gifts only demoralize men unless we give part of ourselves along with them. Even a dog is demoralized it you always throw bones to it instead of giving them out of your hand. You breathe a bit of humanity into the dog by letting it lick your hand, and it would almost rather do that than eat your bone. What have we done to save men when we have sent them our charities? Almost nothing. We have filled their stomachs, indeed, and lightened their material wants, but have sent their souls still empty away. (J. G. Greenhough, M. A.)

The cleansing of the leper

There are in this case elements which ought to be found in any man who is suffering from soul disease and defilement.

I. A painful consciousness of his true position. He looked at his leprosy; felt its pain; knew its disabling uncleanness. The sinner sees his sin as disgrace, a danger, and a disgust.

II. A proper sense of his present opportunity. Great Healer was approaching; Lord of love and pity was here; representative of heaven passed by. He was drawn to Jesus; prostrate before Jesus; urgent upon Jesus. A present decision; a present acceptance; a present salvation.

III. A plain acknowledgment of the Lords power. Thou canst; I cant; others cant; but Thou canst, I know it, because Thou hast cleansed others; hast power to cleanse; hast come forth to cleanse.

IV. A pressing urgency concerning the Lords pleasure. If Thou wilt. Perhaps I am too vile. It may be my sorrow may plead. In any case I will take my refusal only from Thee. Observe-

1. The leper makes no prayer. Readiness to receive is in itself a prayer. Uttered prayer may be no deeper than the mouth; unuttered prayer may be evidence of the opened heart.

2. The leper raises no difficulty. He comes-worships-confesses his faith-puts himself in the Lords hands.

3. The leper has no hesitation as to what he needs-Slake me clean. As to whom he trusts-Thou canst. As to how he comes-A leper. Misery in the presence of mercy-humility pleading with grace-faith appealing to faithfulness-helplessness worshipping at the feet of power. Such is a leper before the Lord. Such is a sinner before the Saviour. Such should we be to this day of grace. (J. Richardson, M. A.)

The method of spiritual salvation illustrated

I. The leper put himself unreservedly in the hands of the Healer.

II. Christ instantly gave practical expression to His own deep pity.

III. The completeness of Christs cure. (J. Parker, D. D.)

Leprosy a symbol of sin

I. From a small beginning it spreads over the entire man.

II. Its cure is beyond the reach of human skill or natural remedies.

III. It is painful, loathsome, degrading, and fatal.

IV. It separates its victim from the pure and drives him into association with the impure.

V. It is a foe to religious privileges.

IV. It can re remedied by the interposition of God. (Anon.)

Christs pity shown more in deeds than in words

I doubt whether Christ ever said anything about the Divine compassion more pathetic or more perfectly beautiful than had been said by the writer of the 103rd Psalm. It is not in the words of Christ that we find a fuller and deeper revelation of the Divine compassion, but in His deeds. And Jesus, moved with compassion, put forth His hand and touched him, touched the man from whom his very kindred had shrunk. It was the first time that the leper had felt the warmth and pressure of a human hand since his loathsome disease came upon him. And said, I will, be thou clean. (R. W. Dale, LL. D.)

The leper cleansed

I. Sorrow turns instinctively to the supernatural.

II. Christ is never deaf to sorrows cry.

III. Christ is superior alike to material contamination and legal restriction. (Dr. Parker.)

Christs mission a protest against death

Every healed man was Christs living protest against death. The mere fact of the miracle was but a syllable in Christs magnificent doctrine of life. Christs mission may be summed up in the word-Life; the devils, in the word-Death; so that every recovered limb, every opened eye, every purified leper, was a confirmation of His statement, I have come that they might have life. (Dr. Parker.)

The cleansing of the leper

I. A melancholy picture to be studied.

II. An excellent example to be copied.

1. He made his application in the proper quarter. He came to Jesus.

2. He made his application in the right way.

3. He made his application in the proper spirit, kneeling.

III. A sweet encouragement to be taken.

IV. A necessary duty to be performed. Silence and the offering of sacrifice. Gratitude; penitence; consecration.

V. An uncommon mistake to be avoided. He began to blaze abroad the matter. (T. Whitelaw, M. A.)

Reasons for silence respecting Christs miracles

Our Lord did not mean that the man should keep it only to himself, and that he should not at all make it known to any; for He knew that it was fit His miracles should be known, that by them His Divine power and the truth of His doctrine might be manifested to the world; and therefore we read that at another time He was willing a miracle of His should be made known (Mar_5:19). But Christs purpose here is to restrain him-

I. From publishing this miracle rashly or unadvisedly, and in an indiscreet manner.

II. From revealing it to such persons as were likely to cavil or take exceptions at it.

III. From publishing it at that time, which was unfit and unseasonable-

(1) Because Christ was yet in the state of His abasement, and was so to continue till the time of His resurrection, and His Divine glory was to be manifested by degrees till then, and not all at once;

(2) Because the people were too much addicted to the miracles of Christ, without due regard to His teaching. (G. Petter.)

With the charge to tell it to the priest the Saviour gave the charge to tell it to no one else.

I. Christ did not want a crowd of wonder seekers to clamour for a sign, but penitents to listen to the tidings of salvation.

II. The man would be spiritually the better of thinking calmly and silently over His wondrous mercy, until at all events he had been to the Temple in Jerusalem and back. Do not tattle about your religious experience; nor, if you are a beginner, speak so much about Gods mercy to you that you have not time to study it and learn its lesson. This man, had he but gone into some retired spot and mastered the meaning of His mercy, might have become an apostle. As it is, he becomes a sort of showman of himself. (R. Glover.)

Unostentatious philanthropy

I. This unostentatious philanthropy was consequent upon a real cure.

II. Was animated by a true spirit. Some people enjoin silence in reference to their philanthropy-

1. When they do not mean it. Mock humility.

2. Lest they should have too many applicants for it. Selfishness or limited generosity.

3. Others in order that they may modestly and wisely do good. So with our Lord. Much philanthropy marred by its talkativeness.

III. Was not attended with success. Hence we learn-

1. That the most modest philanthropy is not always shielded from public observation.

2. That there are men who will violate the most stringent commands and the deepest obligations.

Lessons:

1. To do good when we have the opportunity.

2. Modestly and wisely.

3. Content with the smile of God rather than the approval of men. (J. S. Exell, M. A.)

The judicious reserve which should characterize the speech of the newly converted

Observe:

I. That a wise reserve should be exercised by the newly converted in reference to the inner experiences of the soul. Because unwise talk is likely-

1. To injure the initial culture of the soul.

2. To awaken the scepticism of the worldly.

3. To be regarded as boastful.

4. To impede the welfare of Divine truth.

II. That this wise reserve must not interfere with the imperative obligations of the sanctuary.

1. To recognize its ordinances.

2. To perform its duties.

3. To manifest in its offerings a grateful and adoring reception of beneficent ministry. With this no reserve of temperament or words must be allowed to interfere.

III. That this wise reserve is sometimes violated in a most flagrant manner. How many young converts act as the cleansed leper. We must be careful to speak at the right time, in the right manner, under the right circumstances. (J. S. Exell, M. A.)

Show thyself to the priest

The reasons for the command are not far to seek.

1. The offering of the gift was an act of obedience to the law (Lev_14:10; Lev_14:21-22), and was therefore the right thing for the man to do. In this way also our Lord showed that He had not come, as far as His immediate work was concerned, to destroy even the ceremonial law, but to fulfil.

2. It was the appointed test of the reality and completeness of the cleansing work.

3. It was better for the mans own spiritual life to cherish his gratitude than to waste it in many words. (Dean Plumptre.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 1:40-44. And there came a leper, &c. — Concerning the miracle recorded in these verses, see the notes on Mat 8:2-4.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 29. — HEALING OF A LEPER, Mar_1:40-45.

(See notes on Mat_8:2-4.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_1:44. Say nothing to any man.—Our Lord desired to check, as far as possible, the tendency on the part of the populace to regard Him as a mere wonder-worker, because such a reputation would inevitably blind men to the primary object of His Divine mission, which was not the healing of the body, but the salvation of the soul. For a testimony unto them.—He would afford the Jewish authorities no pretext for asserting that He set Himself above the law.

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_1:40-45

(PARALLELS: Mat_8:2-4; Luk_5:12-16.)

A parable in a miracle.—Christ’s miracles are called wonders—that is, deeds which, by their exceptional character, arrest attention and excite surprise. Further, they are called “mighty works”—that is, exhibitions of superhuman power. They are still further called “signs”—that is, tokens of His Divine mission. But they are signs in another sense, being, as it were, parables as well as miracles, and representing on the lower plane of material things the effects of His working on men’s spirits. This parabolic aspect of the miracles is obvious in the case before us. Leprosy received exceptional treatment under the Mosaic Law, and the peculiar restrictions to which the sufferer was subjected, as well as the ritual of his cleansing, in the rare cases where the disease wore itself out, are best explained by being considered as symbolical rather than as sanitary. It was taken as an emblem of sin. Its hideous symptoms, its rotting sores, its slow, stealthy, steady progress, its defiance of all known means of cure, made its victim only too faithful a walking image of that worse disease.

I. The leper’s cry.—Mark connects the story with our Lord’s first journey through Galilee, which was signalised by many miracles, and had excited much stir and talk. The news of the Healer had reached the isolated huts where the lepers herded, and had kindled a spark of hope in one poor wretch, which emboldened him to break through all regulations and thrust his tainted and unwelcome presence into the shrinking crowd. Mark’s vivid narrative shows him to us, flinging himself down before the Lord, and, without waiting for question or pause, interrupting whatever was going on with his piteous cry. Misery and wretchedness make short work of conventional politenesses. Note the keen sense of misery that impels to the passionate desire for relief. A leper with the flesh dropping off his bones could not suppose that there was nothing the matter with him. The parallel fails us there. The emblem is all insufficient, for here is the very misery of our deepest misery, that we are unconscious of it, and sometimes even come to love it. The worse we are, the less we know that there is anything the matter with us; and the deeper the leprosy has struck its filthy fangs into us, the more ready we are to say that we are sound. Oh! if the best of us could see himself for once, in the light of God, as the worst of us will see himself one day, the cry would come from the purest lips, “O wretched man that I am! who will deliver me from the body of this death?” this life in death that I carry, rotting and smelling foul to heaven, about with me, wheresoever I go. Note, further, this man’s confidence in Christ’s power. “Thou canst make me clean.” He had heard all about the miracles that were being wrought up and down over the country, and he came to the Worker, with nothing of the nature of religious faith in him, but with entire confidence, based upon the report of previous miracles, in Christ’s ability to heal. If we turn from the emblem to the thing signified, from the leprosy of the body to that of the spirit, we may be sure of Christ’s omnipotent ability to cleanse from the extremest severity of the disease, however inveterate and chronic it may have become. Sin dominates men by two opposite lies. I have been saying how hard it is to get people’s consciences awakened to see the facts of their moral and religious condition; but then, when they are awoke up, it is almost as hard to keep them from the other extreme. The devil, first of all, says to a man, “It is only a little one. Do it; you will be none the worse. You can give it up when you like, you know.” That is the language before the act. Afterwards, his language is, first, “You have done no harm; never mind what people say about sin. Make yourself comfortable.” And then, when that lie wears itself out, the mask is dropped, and this is what is said: “I have got you now, and you cannot get away. Done is done! What thou hast written thou hast written; and neither thou nor anybody else can blot it out.” Hence the despair into which awakened consciences are apt to drop, and the feeling, which dogs the sense of evil like a spectre, of the hopelessness of all attempts to make oneself better. Brethren, they are both lies: the lie that we are pure is the first; the lie that we are too black to be purified is the second. Christ’s blood atones for all past sin, and has power to bring forgiveness to every one. Christ’s vital Spirit will enter into any heart, and, abiding there, has power to make the foulest clean. Note, again, the leper’s hesitation: “If Thou wilt.” He had no right to presume on Christ’s goodwill. He knew nothing about the principles upon which His miracles were wrought and His mercy extended. But his hesitation is quite as much entreaty as hesitation. He, as it were, throws the responsibility for his health or disease upon Christ’s shoulders, and thereby makes the strongest appeal to that loving heart. We stand on another level. The leper’s hesitation is our certainty. We know that if any men are not healed it is not because Christ will not, but because they will not.

II. The Lord’s answer.—Mark puts the miracle in very small compass, and dilates rather upon the attitude and mind of Christ preparatory to it. Note three things—the compassion, the touch, the word. As to the first, is it not a precious gift for us, in the midst of our many wearinesses and sorrows and sicknesses, to have that picture of Jesus Christ bending over the leper, and sending, as it were, a gush of pitying love from His heart to flood away all his miseries? Show Him sorrow, and He answers it by a pity of such a sort that it is restless till it helps and assuages. We may rise higher than even this, for the pity of Jesus Christ is the summit of His revelation of the Father. The Christian’s God is no impassive Being, indifferent to mankind, but One who in all our afflictions is afflicted, and, in His love and in His pity, redeems and bears and carries. Note, still further, the Lord’s touch. With swift obedience to the impulse of His pity, Christ thrusts forth His hand and touches the leper. There was much in that; but whatever more we may see in it, we should not be blind to the loving humanity of the act. All men that help their fellows must be contented thus to identify themselves with them and to take them by the hand, if they would deliver them from their evils. Remember, too, that according to the Mosaic Law it was forbidden to any but the priest to touch a leper. Therefore in this act, beautiful as it is in its uncalculated humanity, there may have been something intended of a deeper kind. Our Lord thereby does one of two things—either He asserts His authority as overriding that of Moses and all his regulations, or He asserts His sacerdotal character. Either way there is a great claim in the act. Still further, we may take that touch of Christ’s as being a parable of His whole work. It symbolises His identifying of Himself with mankind, the foulest and the most degraded; and in this connexion there is a profound meaning in one of the ordinarily trivial legends of the Rabbis, who, founding upon a word of Isaiah 53, tell us that when Messias comes He will be found sitting amongst the lepers at the gate of the city. So He was numbered amongst the transgressors in His life, and “with the wicked in His death.” He touches, and, touching, contracts no impurity, cleansing as the sunlight or the fire does, by burning up the impurity, and not by receiving it into Himself. Note the Lord’s word: “I will; be thou clean.” It is shaped, convolution for convolution, so to speak, to match the man’s prayer. He ever moulds His response according to the feebleness and imperfection of the petitioner’s faith. But, at the same time, what a ring of autocratic authority and conscious sovereignty there is in the brief, calm, imperative word, “I will; be thou clean”! He accepts the leper’s description of power; He claims to work the miracle by His own will, and therein He is either guilty of what comes very near arrogant blasphemy, or He is rightly claiming for Himself a Divine prerogative. If His word can tell as a force on material things, what is the conclusion? He who “speaks and it is done” is Almighty and Divine.

III. The immediate cure.—Mark tells, with his favourite word, “straightway,’ how, as soon as Christ had spoken, the leprosy departed from him. And to turn from the symbol to the fact, the same sudden and complete cleansing is possible for us. On account of Christ’s sacrifice, whose efficacy is eternal and lies at the foundation of all our blessedness and our purity until the heavens shall be no more, we are forgiven our sins, and our guilt is taken away. By the present indwelling of that cleansing Spirit of the ever-living Christ, which will be given to us each if we seek it, we are cleansed day by day from our evil. We must come to Christ, and there must be a real living contact between us and Him through our faith, if we are to possess either the forgiveness or the cleansing which is wrapped up inseparable in His gift. Further, the suddenness of this cure and its completeness may be reproduced in us. Trust Him and He will do it. Only remember, it was of no use to the leper that crowds had been healed, that floods of blessing had been poured over the land. What he wanted was that a rill should come into his own garden and flow past his own door and refresh his own lips. And if you want to have Christ’s cleansing you must make personal work of it, and come with this prayer, “Unto me be all that cleansing shown!” Or rather you do not need to go to Him with an “If” nor a prayer, for His gift has not waited for our asking, and He has anticipated us by coming with healing in His wings. The parts are reversed, and He prays you to receive the gift, and stands before each of us with the gentle remonstrance upon His lips, “Why will ye die when I am here ready to cure you?” Take Him at His word, for He offers to us all, whether we desire it or no, the cleansing which we need.—A. Maclaren, D. D.

Mar_1:40-45. Christ’s healing touch.—What purpose did the touch of Christ serve? Perhaps we shall be helped in replying, if we think of how much tenderness and pathos the Gospel narratives would be deprived if this small feature were taken from them. The touch of Christ seems still to bring Him into contact with humanity; it falls into harmony with the whole story of His condescending sympathy.

I. In touching the sick Christ fixes and confirms faith in Himself as the Healer.—It is in condescension to a human weakness that He lays His hands on diseased folk. We believe in little that we cannot see. Pain and sickness are so sensible that we look for equally sensible tokens of the energy of the restorer. Christ came into the world to heal sicknesses; and faith in Him, as Healer, was essential to the cure. By His touch He fixed men’s thoughts upon Himself; this was the pledge of healing by which He stimulated and confirmed their faith. Christ’s touching the sick is then a symbol of that condescension to our weakness in which He still appeals to us, fixing our thoughts upon Himself, revealing His infinite power and ever-gracious purpose, arousing us by some special mode to contemplate what virtue is in Him, but which, without these special revelations, we should fail to see. Miracles themselves are such a condescension; in the miracle Christ “touches” us, that we may see how entirely and blessedly the universe is under His control. We may see this, too, as one among the reasons of Christ’s incarnation—“the Word was made flesh, and dwelt among us,” that “touched” into attention we might behold “the glory as of the Only Begotten of the Father, full of grace and truth.” Christ was in God, before God was incarnated in Jesus Christ. The love and sympathy, the reverence and righteousness, the trustiness and truth—in one word, the grace that so moves and wins us in Jesus, dwelt in the bosom of the Father from before all worlds. But how could we have ascended up on high to bring Christ down from above? how could our world-dulled eyes have beheld, or our carnal hearts have trusted, the grace that is in our God? It needed to be not simply revealed to us as a heavenly doctrine, but embodied in an earthly form. And so it “drew from out the vast and struck its being into bounds.” Christian experience, again, will furnish us with many illustrations of the mode in which Christ condescends to our weakness in pursuing His purpose to save us. We none of us believe that there are times and seasons with Him. He is as ready to save us the first hour we hear of Him as He can be at any subsequent time; He “waiteth” to be gracious unto us, with hand ever stretched out, and with voice ever pleading, “Behold, now is the accepted time; behold, now is the day of salvation.” And yet how full is Christian biography of instances of Christ’s falling in with our expectation and using special events, special times, as the mode in which to heal us. The cares of life, the responsibilities of early manhood, the solemnity of parentage, the softening influences of bereavement, the terrors of pestilence, the fear of death—He makes all these the means of extending His grace to souls. He gives us the very sign we wish for, that we may believe that He is Himself making us whole.

II. See in Christ’s touch of the sick His answer to our craving for sympathy.—Those who have had much to do with the sick—who have seen how, in their tossings to and fro, a hand laid on theirs can quiet them—who have heard them say, “Sit there in the light, where I can see you”—who remember their restless craving for some token that they are being cared for, how they ask to be turned from side to side, that their pillow be smoothed, or the curtains drawn, or some little attention paid which makes their bed really no easier, but soothes them—will see in the touch of Christ a virtue beyond what it has as the appropriate sign of healing. They will understand that this token of sympathy had much to do with the faith in Himself as Healer, which Christ sought to cherish; for the sick have very little confidence in the power to help them of those who are not tender in their help. Some of us would do well to visit the sick, that we might learn what possibilities of suffering are in man, and be made more thoughtful, more tender-hearted. There was no need of Christ’s learning such a lesson, no need of awakening His sympathy. But we did need to have that sympathy revealed to us. And here, again, we are met by the wondrous doctrine of the Incarnation. Christ is with us, not only helping us, but feeling with us; knowing exactly how to succour, because He knows exactly how the burden presses on us. How the gospel lights up and fills with meaning such passages as these: “Like as a father pitieth his children, so the Lord pitieth them that fear Him. For He knoweth our frame; He remembereth that we are but dust.” “He that toucheth you toucheth the apple of His eye.” Man’s craving for God’s sympathy is here met, the very craving we are sometimes ready to stigmatise as a weakness. “They brought unto Christ infants, that He should touch them; but when His disciples saw it, they rebuked them.” “What good can a touch do them? Silly mothers to long for, to find any satisfaction in a touch!” But Jesus rebuked His disciples, and took the children in His arms and blessed them. There are very many things that, like the touch of the children, do not seem to us of much use, but still we are weak enough to long for them. And we have a Father in heaven who is good enough to meet that weakness. Christ has made us understand the Fatherhood of God. He would have us not stiffly, severely good, but frank and natural with Him. The touch was not needed for healing, but it was a comfort to be touched by Christ; and “Jesus put forth His hand, and touched him, and said, I will; be thou clean.”

III. See in Christ’s touch the symbol of Christ’s bearing our infirmities and carrying our sins.—This is, after all, the sublimest meaning of our text. He “touched” our nature in all its pollution; He shrank not from it, but took it upon Himself, and bore its shame and suffering. A thousand will subscribe to a hospital for one who will live with the idiot or deformed; a thousand will pay the doctor and the nurse for one who will enter the cottage of the squalid sick and spend one night there. It needs much schooling of self to suppress the instinct of revolt at sickness hideously before us. Turn now and read of Christ, that He “touched” the sick and healed them. You will see that in His dealing with bodily disease He did but symbolise how entirely He had taken human sinfulness to Himself.—A. Mackennal, D.D.

Mar_1:43-45. Be silent.—

I. This is not at all the command we should have expected; and we cannot but ask, therefore, for the reason of it. Can it be that a very common conception of Christian duty is after all inaccurate and misleading, and that it is not every convert’s first and great duty to bear verbal witness to the Saviour who has redeemed him? It may be that this is an inaccurate and a misleading conception of Christian duty; and for myself I think it is. But, assuredly, there were other reasons for our Lord’s prohibition; and it may be well to look at these first.

1. Doubtless one reason why Christ enjoined silence on many of those whom He had healed was, that He did not as yet wish to draw on Himself the public attention. He came not to strive, and cry, and make His voice heard in the streets. He desired to go quietly about His work, sowing seeds of truth and grace which might hereafter bring forth fair fruit abundantly.

2. Another and more special reason in this case was, that He wished the leper to discharge a special duty, viz. to bear a “testimony to the priests.” As yet they were prejudiced against Jesus of Nazareth. They thought of Him as a zealot, a fanatic, who had swept away corruptions at which they had connived, by which they had profited. Probably they feared that He might set Himself to destroy, rather than to fulfil, the Mosaic Law, or that He might undermine their authority with the people. Now if the leper had done as he was bid, if he had held his peace, if he had gone straight to Jerusalem and told the priests that Jesus had sent him to them in order that they might examine him by the Mosaic tests and say whether he was clean, and if he had taken them the offerings which Moses had commanded the cleansed leper to present before the Lord, he would have carried them “a testimony” which could hardly have failed to produce a happy effect on their minds. First, his very healing would have testified that Jesus wielded a Divine power, and then the deference of Jesus to the law and to the priesthood would have predisposed them in His favour.

3. But besides these, we cannot but feel that there must be some reason in our common human nature for this constant injunction to silence, that our Lord must have been thinking of the spiritual welfare of men when He forbad them to bear public witness to His marvellous works. One such reason is to be found, I think, in the very different estimate put on miracles by Christ and by the Church. It is only of late years that the more thoughtful students of the Word have come to suspect that miracles are a burden which the gospel has to carry rather than wings of proof which bear it up. But however we may regard them, our Lord and His apostles laid very little stress upon them. To the leper, possibly, nothing was so grand, nothing so desirable, as the power to work miracles; but Jesus knew “a more excellent way,” and held not love alone, but almost any ethical and spiritual virtue, to be worth far more than tongues, or prophecy, or the faith that can only remove a mountain. For this reason, therefore, among many others, He bade the leper “say nothing” of the miracle “to any man.” Consider, too, how religious emotion evaporates in talk, how virtue goes out of us in the words we utter. Is it not always better to obey than to talk about obedience, to show love than to profess love? Obviously, though no doubt he thought to honour Christ by “much publishing” what He had done, this man was not strong enough for that form of service. To what good end did he honour Christ with his tongue, while he dishonoured, by disobeying, Him in his life? See what harm this leper did, though doubtless he had none but a good intention, what an ill return he made for the grace of Christ. By touching the leper Christ had become a leper, in the eye of the law. The kind hand laid upon him not only healed him, but drew him from the desert into the city, and readmitted him to the society of men. And the leper rewarded his Healer by driving Him out of the city into the desert. Simply because his foolish tongue would wag, “Jesus could no more openly enter into a city, but was” compelled to remain “without in desert places.” Could we have a more convincing illustration of the danger of disobedience, however pure and generous its motive may seem? Yes, for it is a still more bitter proof when we find that by our own fluent religious talk, and the easy but eager profession by which we honestly meant to serve Christ, we have alienated from Him those who stand nearest to us and know us best.

II. How came this leper to disobey the word of the Lord?—This ought not to be a puzzle to you, and could not be if you were thoughtful students of your own hearts. Have you yet to learn that it is much easier to brace oneself for great endeavours than to maintain a faithful discharge of simple and lesser duties? easier to suffer death, for example, in some great cause than to set such a watch over the lips as never to offend? easier to make a great sacrifice for some worthy end than to keep one’s temper under the slight frets and provocations which every day brings with it? A great faith is not always a patient and submissive faith. We should also remember into what fatal languors great spiritual excitement is apt to react. The leper who, face to face with Christ, could live or die for Him, but no sooner quits His presence than he cannot even hold his tongue for Him, is but a glass in which we may see ourselves and read a warning against our own peril.—S. Cox, D. D.

OUTLINES AND COMMENTS ON THE VERSES

Mar_1:40. Various attitudes of men towards Christ.—In Mar_1:27 we found men putting questions regarding Christ’s power; in Mar_1:40 we find a poor sufferer seeking to avail himself of Christ’s curative energy. This marks the great difference between various classes of society in relation to the work of the Saviour. One class is content with looking, wondering, and perhaps admiring; another class must test His power in direct personal experience.—J. Parker, D. D.

Christ inspires trust.—This incident shows the trust which the ministry of the Saviour had inspired in the minds of sufferers, specially so in the case of the leper; the leper lived under the most terrible restrictions, yet his heart rose to the point of trust and love when he heard of the wonderful works of this new Man.—Ibid.

Personal faith in Christ.—This man did not merely believe that Jesus Christ could cleanse a leper, but that He could cleanse him! It is very easy to believe for other people. There is really no faith in such impersonal, proxy confidence. The true faith believes for itself first, and then for others.

Sickness and the soul.—Sicknesses and diseases, says an old writer, are often necessary to the soul’s health. God knows this better than we; wherefore we ought to resign ourselves into His hands, and not to ask for health and relief absolutely, but conditionally, as it shall please God, and as it shall conduce to our spiritual good.

Mar_1:40-42. Leprosy.—Leprosy was regarded as the symbol of sin and of judgment (Num_12:10; 2Ki_5:26; 2Ki_15:5; 2Ch_26:20-23); also of inscrutable visitations (Job_2:7).

2. Recovery from leprosy was regarded as a symbol of salvation, as in the case of Naaman (2Ki_5:2 : cp. Psa_51:9, with Lev_6:7).

3. The uncleanness, the gradual destruction of the system, the disgusting appearance, and the unexpected recovery by a full outbreak of the eruption—and, again, the slow but sure progress of the disease, the isolation of those who were affected by it from the society of the clean, the infectious nature of the trouble, its long duration and hopelessness—presented a variety of views under which sin and guilt with its consequences and effects, even upon innocent individuals, might be symbolised.—J. P. Lange, D.D.

A signal instance of faith in Christ.—

1. In the cures wrought by Christ faith was ever the connecting link between cause and effect—the channel which conveyed the healing balm to the festering sore—the medium which brought the saving power of God to bear upon the suffering weakness of man.

2. Faith in the heart was ever accompanied by confession with the mouth and expression in the life. As men believed, so they spoke and acted.

3. This leper came to Jesus, besought Jesus, and confessed his faith in Jesus. So far, he acted like the blind men at Jericho (Mat_20:29-34), and the father of the child with a dumb spirit (Mar_9:17-27). But this leper’s confession, unlike theirs, was made not in reply to any question put by Christ, but of his own voluntary motion. His soul was as full of faith as his body of leprosy. He had no doubt whatever as to Christ’s power to heal; yet in his great humility he would not dictate to the Divine Physician, but leave himself entirely in His hands: “If Thou art willing, Thou art able to cleanse me.”

4. To such an appeal the Saviour had but one answer—the echo of the suppliant’s cry: “I will; be thou clean.” And as He uttered these gracious words, to show that He could do what He would, and would do what He could, He “put forth His hand, and touched him,” and “immediately the leprosy departed,” etc.

5. Behold that leper—as he was, and as he is! The disease, how hopeless: the remedy, how sure: the application of that remedy, how simple: the cure, how speedy and complete! That hopeless disease was leprosy: that sure remedy, the power of Christ: that simple application, faith in Jesus: that swift and effectual cure, a new creation!

Mar_1:41. Christ’s touch.—The word “be clean” was sufficient for His healing: why then the touch? What an illustration of Divinity!

1. That He could touch pollution and be undefiled. The water of life is not fouled by the corruption of those who come to drink.

2. This was Divine sympathy. We can almost hear this leper say, “Lord, I am unclean, vile, sinful, and separated; no one can even touch me, for fear of pollution; oh, heal me!” We can almost feel the thrill as the healing tide responded to the word of Jesus, and the new love, like an electric current, came at His touch. 3. In all Christian work the loving hand should accompany the loving word. John B. Gough says of the man who was permitted to reach him, “After twenty years, I can feel the power and love of the hand that was laid upon my shoulder that night.” And the world has felt the touch, just as the multitudes who came to be healed felt the word and touch Jesus gave to the leper.

Christ’s helping hand.—Like a sunbeam passing through foul water untarnished and unstained, or like some sweet spring such as travellers tell us rises sometimes in the midst of the salt sea and retains its freshness and pours it over the surrounding bitterness, so Christ takes upon Himself our nature, and lays hold of our stained hands with the hand that continues pure while it grasps us, and will make us purer if we grasp it.

The symbolic teaching of this miracle is thus expressed by Bede: Typically, the leper represents the whole race of man languishing with sins, as this sufferer, full of leprosy, for “all have sinned and come short of the glory of God.” By the hand of the Saviour put forth—that is, by the Word of God become incarnate and touching human nature—they are cleansed from their old transgression, and are enabled to hear with the apostles the cheering words, “Now ye are clean, because of the word which I have spoken unto you”; and they who once, as abominable, were excluded from the city of God, are now brought within the Temple, and are presented unto Him who is a priest for ever, and offer for their cleansing their bodies as a living sacrifice, holy, acceptable unto God.

Christ touching the leprosies of humanity.—How often, in His human life, Christ repeated in the spirit what He here did in the body! When He ate with the publicans and sinners, endured the kiss of the fallen, sent away uncondemned the penitent adulteress, opened paradise to the dying malefactor, He was again and again touching the leprosies of humanity, touching them that He might make them clean. And when His Church went forth from the upper chamber, in the strength of His unseen presence and His Spirit’s guidance, and stood before the dying pagan world; when it confronted the hideous profligacy of Corinth or Antioch, and the frivolous scepticism of Athens, and the dark devil-worship of Ephesus, and the coarse brutality of Philippi, and the wild fanaticism of Galatia, and the pitiless cruelties of Rome,—then over and over again Christ touched the leper and made him clean; and through the tainted views of that polluted world there flowed out straight from Christ the resistless current of a new and purer life. The history of the first Christian centuries is the fulfilment of that of which this miracle was the shadow and promise.—John Ellerton.

The leprosies of modern society.—Think of the leprosies of modern English society, which some are afraid to touch, which too many have touched to their sorrow and ruin. Look at that great subject of popular amusements. There is plenty of corruption and disease there. But it is not copying Christ to stand aloof from it all and say, “Oh! these things are all so bad, so dangerous—the vice of the drama, the frivolity of fashionable pleasure, the immorality of popular fiction—these are so great, so corrupting, that we must ignore them; they are too bad for us to try to mend them.” And it is pitiful when the reaction from this moral cowardice comes, and bright young lives are carried along by pleasure; when with a sort of feeling that they are defying and separating themselves from the good and the serious, they touch that which defiles, and lose their purity of heart, their faith in Christ, their longings to be His for ever. We want men and women to deal with this question of amusement in a spirit of courageous faith—to say, “These things need not be bad, and ought not to be bad; and if we bring Christ’s touch upon them, we can and will purify them—purify our social life, our politics, our business, our commerce, our amusements, aye, and our Churches and our religious life too, for they too need the outstretched hand of Christ to make them clean.”—Ibid.

Dogmatic teaching of verse.—This verse was regarded by the early Church as a mine of dogmatic teaching, specially suitable for the confutation of heresy. To Photinus, who taught that Jesus was a mere man and in no sense God, was objected the word, “I will,” as indicating His claim to possess an almighty will, the power to heal at His own will. To Arius, who taught the inferiority of the Son to the Father, were objected the words, “I will; be thou clean,” as claiming equality of power. To Manichæus, who taught that Jesus did not possess a body in reality, but only in appearance, were objected the words, “Jesus put forth His hand, and touched him.”

Mar_1:42. The healing of the leper a sign of hope to the world.—

1. The Lord can restore, even where a case seems desperate.

2. He is willing to do it.

3. He does it by entering into fellowship with the sufferings of the world.

4. By His suffering He takes away ours.

5. He separates between sin and its counterpart, misery; thus taking away the strength of sin.—J. P. Lange, D. D.

Mar_1:44. The use and abuse of testimony.—There is no doubt real power in personal testimony, but it is quite possible we may lay too much stress upon it; and that is the danger in the present day. The young convert, before he has had any experience, is encouraged to tell forth his story, until there is this danger—that when the devil of unbelief is driven out, the devil of pride shall enter in, and the man begins to think that he has done something very great in trusting in Jesus. There is very great danger of pressing personal testimony too far. But there is real use of testimony. Our Lord seems to indicate it here: “Tell no man; but go thy way, shew thyself to the priest, and offer,” etc. It would be far better for you to go to your house in solitude, to think over in silence what God has done for you, and there in your solitary chamber to pour out your thanksgiving to God. There is more real true work done in the stillness of solitude than if you go and publish abroad what Christ has done for you. But there is a testimony you must bring: “Go thy way, and shew thyself to the priest, and offer the gift that Moses commanded.” Not so much go and speak, but go and live; go and shew, not so much go and tell them I am a cleansed man, but let them see the anointed hand, the purified ear. Let them see the life-blood coursing through your veins, and that you have become as a little child, humble and faithful. Go and shew yourself to the priests. And who are they? Those most opposed to My claims, those who hate Me, as the Messiah. Go and shew thyself to My enemies; they will not care for your speaking, but it will be your life that will be a testimony to them. Then go and offer as a gift what Moses commanded. If Moses has told you to sprinkle your hand, your ear, your feet—your ear, your hand, and your foot, and every part of your body must be sanctified not now in obedience to some iron law, but as expressive of your heart’s gratitude for what Christ has done for you.—E. A. Stuart.

Christ’s command.—What our Prophet commands is no costly offering, no painful penance—a delightful service, a surrender which is a relief. That we offer and present our souls and bodies to Him—that we trust our way to Him and say, “I will follow Thee”—that we snatch ourselves away from the old tyrants, from whose hands He has rescued us, and watch against any hint of a return to them—that we be His who has bought us with His blood.

Mar_1:45. A fault to be guarded against.—The healed leper was like those who, out of thankfulness of heart indeed, but yet inconsiderately, neglect the inward commandment of the Holy Spirit, and make too much talk about the grace of God, to their own and others’ hurt.—Von Gerlach.

Imprudence better than apathy.—The case of those who in our own days are led to do things of which Christian prudence cannot approve is nearly parallel; they do what is not right, but yet it may be easily believed that their fault is in some cases more easily pardoned than the coldness and apathy of those who undertake to condemn them.—Bishop H. Goodwin.

Christ’s withdrawal.—Some have thought of this withdrawal as a kind of Levitical quarantine, in acknowledgment of the ceremonial uncleanness acquired by touching the leper, which became generally known from the report of the latter. Certainly the multitude had no scruples arising from this consideration, and it is more natural to suppose that Christ refrained from openly entering any city in order to avoid the applause of men, and the commotion which, at this moment, His presence would have excited. Those who really desired to be with Him for any high and sufficient reason would follow Him even into the wilderness; but He would not thrust Himself voluntarily into the idle throng, which, for any or no cause, is collected with little notice in a populous town.—W. J. Deane.

Retirement from the world.—The more a servant of God withdraws himself from the world, the more highly does the world esteem him, and the more likely is it to heed his admonitions.

ILLUSTRATIONS TO CHAPTER 1

Mar_1:40-45. Leprosy.—As to this disease observe: heat, dryness, and dust predispose to diseases of the skin everywhere, and all these causes are especially operative in Syria. Insufficient food assists their action; and boils and sores are apt to fester and poison the system. Leprosy is a disease found over a large tract of the world’s surface; it is found all round the shores of the Mediterranean, from Syria to Spain, in a virulent form, and in North and South Africa. It was carried to various countries in Europe by those who returned from the Crusades, and became prevalent even in England, in the times when our forefathers had no butcher meat in winter but what was salted, and little vegetable diet with it. In a form less virulent than in Palestine it exists in Norway, where the government supports several hospitals for lepers, and seeks to prevent the spread of the disease by requiring all afflicted with it to live—unmarried—in one or other of these. Probably salt fish in Norway forms the too exclusive food of the poor, as it also probably did in Palestine in the time of Christ. Mrs. Brassey found it in the islands of the Pacific. It is so common in India that when Lord Lawrence took formal possession of Oude, he made the people promise not to burn their widows, nor slay their children (the girls), nor bury alive their lepers.—R. Glover.

Leprosy.—You remember the story of the leper which Swinburne has woven into one of his most beautiful, most painfully realistic, poems. He tells about a lady at the French Court in the Middle Ages who was stricken with leprosy. She had been courted, flattered, idolised, and almost worshipped for her wit and beauty by the king, princes, and all the royal train, until she was smitten with leprosy. Then her very lovers hunted her forth as a banned and God-forsaken thing; every door in the great city of Paris was slammed in her face; no one would give her a drop of water or piece of bread; the very children spat in her face, and fled from her as a pestilential thing, until a poor clerk, who had loved the great lady a long way off, and had never spoken to her until then, took her to his house for pity’s sake, and nursed her until she died, and he was cast out and cursed himself by all the religious world for doing it.—J. G. Greenhough.

Mar_1:40. Growth of sin.—The Jews have a tradition about the growth of leprosy, that it began with the walls of a man’s house; then, if he did not repent, it entered his clothes, till at last it affected his body. So it is with the growth of sin. It begins with neglect of duty, it may be of prayer, or the warning voice of conscience is unheeded. Habits of sin are formed, till at last the soul that lets God alone is let alone by God.

No “if” in Jesus.—A little girl was awakened to anxiety about her soul at a meeting where the story of the leper was told. Well, this dear little girl, who was anxious, said, “I noticed that there was an ‘if’ in what the man said; but there was no ‘if’ in what Jesus said. So I went home and took out the ‘if,’ by my granny’s fireside, and I knelt down, and I said, ‘Lord Jesus, Thou canst. Thou wilt make me clean. I give myself to Thee.’ ”

Mar_1:41. Hand-help.—You know what it is to feel a man’s hand warm within your own; the cheer that comes from a good hand-shake of an honest heart is what?—why, it is this: that you feel the friend understands you and gives you hope; the spirit of your friend touches your spirit in the hand-grasp, and that hand-shaking is instinct with life. He might write and say good things, and true and helpful to you, but they did not seem to be half as good and true till he took your hand into his own. Or, again, you have need of a physician, and he writes you a prescription. The medicine does not do half so much good as the visit in which he took your weak hand in his own strong one, and shewed you by the way he held it that he meant to bring you through, God helping him. Yes, hope in the touch of a human hand of love, faith in the touch of a human hand of pity, cheer in the touch of a human hand of power—this is the doctor’s gift to his patient, and this was God’s gift in Christ to a poor, sin-weary, leprous world that felt there was need of healthier, happier life, and knew not where to turn for it.—H. D. Rawnsley.

Christ’s answer an exact echo of the request.—The echo which the mountain gives back to our cry is, as you must often have noticed, calm and pure and musical, however harsh or dissonant or strained our voice may be. Your cry or shout may rise to a piercing scream; but if you wait and listen, it comes back to you with all the discord and excitement strained out of it—comes back at times with a mystical force and sweetness and purity. And when the leper heard his passionate cry come back from the lips of Christ, must there not have been a heavenly sweetness and power in that gracious echo? Must he not have wondered how his poor words should have suddenly grown instinct with a celestial music and energy?—S. Cox, D. D.

Mar_1:45. Talkativeness a great evil.—He that cannot refrain from much speaking is like a city without walls; and less pains in the world a man cannot take than to hold his tongue. Therefore if thou observest this rule in all assemblies, thou shalt seldom err: restrain thy choler; hearken much, and speak little; for the tongue is the instrument of the greatest good and greatest evil that is done in the world (Job_2:10; Jas_1:19; Jas_1:26).—Sir W. Raleigh.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2. The Touching of the Leper, and the Return into the Wilderness. Mar_1:40-45

(Parallels: Mat_8:1-4; Luk_5:12-16)

40And there came a leper to him, beseeching him, and kneeling down to him,16 and41saying unto him, If thou wilt, thou canst make me clean. And Jesus,17 moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. 42And as soon as he had spoken, immediately the leprosy departed from him, and he was 43, 44 cleansed. And he straitly charged him, and forthwith sent him away; And saith unto him, See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimonyunto them. 45But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.

EXEGETICAL AND CRITICAL

Respecting this narrative, and the leper, see on Mat_8:1-13. The occurrence follows the Sermon on the Mount; and this is here intimated by the return of Jesus to Capernaum, Mar_2:1.

Mar_1:43. And He straitly charged him.—The ἐμβριμησάμενος is the opposite of the preceding σπλαγχνισθείς. Probably the leper had overstepped the limits of his discipline (lepers were not suffered to intrude into others houses) and of the law, and had penetrated to the house where Jesus might have been tarrying in one of the towns. This Meyer reasonably infers from the ἐξέβαλεν—He forthwith sent him away. First of all, Jesus regarded the misery of the case, and, seized with compassion, healed the sick man. But then He proceeded to guard the legal obligation under which the sick man stood, and household rights and general order. Mark gives us a vivid view of the sending away of the healed man, and exhibits the scene in his own lively expressions.

Mar_1:44. To the priest.—The Vulgate, romanizing, explains: Principi sacerdotum. But it only means the priest in general, whose function concerned the man.—For a testimony unto them.—The actual cleansing must be confirmed in a Levitically legal manner.

Mar_1:45. To blaze abroad the matter, τὸν λόγον—Fritzsche: The word of Jesus. De Wette: The matter. Meyer: The narrative of what had passed. There is implied, perhaps, a distinction between his narrative and the embellished report of the event which was spread abroad, and to which it gave occasion.—Could no more openly enter.—The reason of this withdrawal was not merely to obviate the increase of the crowd, but the fact that Jesus had touched the leper, which, according to the law, made a man unclean for a season. See Leben Jesu, ii. 2, 639. Moreover, this solitude imported a new withdrawal for a new advance.

DOCTRINAL AND ETHICAL

See Com. on Matthew, in loc.

1. Wherefore does Mark close the delineation of Christ’s first manifestation in public with the healing of the leper? This narrative is, first, a witness that Christ entered into the fellowship of sinners in order to suffer for them; and so far was a prelude of the end. Secondly, it marked His relation to traditionalism, the offence and assaults of which now follow.

2. The present withdrawal of Jesus took place under the presentiment of His conflicts with traditionalism, and as a preparation to meet them.

HOMILETICAL AND PRACTICAL

The healing of the leper a testimony of the mightily cleansing purity of Christ.—Christ even in the influence of His purity the Lion of Judah.—Redemption, like creation, an omnipotent Let there be! (He speaks, and it is done: “I will, be thou clean.”)—The need of deliverance breaking through the law. The leper presses into the house, like the paralytic through the roof, and the sinner into the Pharisee’s house.—The leper a pattern of those who seek help, but not of those who give thanks: 1. His perfect trust and humble submission (If Thou wilt, etc.); 2. regardlessness of his friends, lack of docility towards the ceremonial law and of discipline.—Christ’s interchange with the leper a symbol of His interchange with the sinner: He makes the leper clean, and contracts Levitical defilement. So Christ was made sin for us, that we might be made righteousness in Him.—The compassion of our Lord the source of our salvation.—The miraculous hand of Christ the instrument of all heavenly healing: 1. As delivering, 2. as distributing, 3. as consummating.—The disobedience of the leper; or, lack of ceremonial discipline in the reception of healing: 1. Excusable as far as it was the interchange of illegality and freedom; 2. blamable, because he constrained the Lord (even in His Church) to atone for transitory illegality by the legalities of prudence.—Christ in the wilderness and everywhere the centre of a wretched and needy world.—Christ, through His divine compassion, involved with human traditions.—A new collectedness of the spirit, a new blessing and victory.

Starke:—The spiritual leper.—Quesnel:—Prayer, humility, and faith as the source (the organs for the reception) of all righteousness.—We are directed to keep all right ordinances, etc. Abide by the public service of God.—Deliverance from misery demands its right and peculiar offerings of praise.—The more a servant of God withdraws himself from the world, the more highly does the world esteem him.

Gerlach:—The healed leper was like those who, out of thankfulness of heart indeed, but yet inconsiderately, neglect the inward commandment of the Holy Spirit, and make too much talk about the grace of God, to their own and others’ hurt.—Schleiermacher:—The Redeemer by His touch took away the ban which sundered the leper from all human intercourse.—Likeness between leprosy and sin.—The one leper and the ten.—Bauer:—How Jesus respected the ordinances of His people.

Footnotes:

[14]Mar_1:38.—The Rec. omits ἀλλαχοῦ after ἄγωμεν: it is supported by B., C., L., Copt., Tischendorf.

[15]Mar_1:39.—“Into their:” εἰς τας in A., B., D., Griesbach, Lachmann, Tischendorf. The Textus Receptus reads ἐν ταῖς συναγωγαῖς,—an emendation, says Meyer.

[16]Mar_1:40.—The omission of καὶ γονυπετῶν αὐτόν in B., D., and Lachmann and Tischendorf, is not sufficiently supported.

[17]Mar_1:41.—‘Ο δὲ ’Ιησοῦς omitted in B., D., &c. So Lachmann, Tischendorf. Meyer explains this omission, as also the dropping out of εἰπόντος αὐτοῦ, Mar_1:42, from an intention to conform the text with Matthew and Luke. So also with the μηδέν Mar_1:44.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mat 13:2-4; Mar 1:40-45; & Luk 5:12-16. Mark: “And a leper comes to Him, calling upon Him, and kneeling down before Him, and saying to Him, If You may wish, You are able to cleanse me. And Jesus being moved with compassion, and reaching forth His hand, touched him, and says to him, I am willing; be thou cleansed.” The Greek for “be thou cleansed,” is katristheti, which is in the imperative mode, passive voice, and aorist tense. Therefore it literally means, “Be thou completely cleansed instantaneously;” “Be thou clean,” E.V., is too weak a translation of the word our Savior spoke.

Luke says this man was “full of leprosy,” in contradistinction to a case of leprosy occupying a part of the body. No wonder he was exceedingly importunate, as he was leprous all over.

“And charging him, He immediately sent him away, and says to him, See that you tell nothing to any one; but go, show thyself to the priest, and offer for thy cleansing those things which Moses commanded for a testimony unto them.” The lepers in Palestine still have their separate quarters in the cities, dwelling to themselves, as in the days of Christ. I met them at Shechem and at Jerusalem. The popular idea that the separation is because of the contagion of the disease is utterly incorrect. It is not contagious. If it were, what would become of the priests, who, in the discharge of their official duties, are in constant contact with it? See the law of the leper (Leviticus 14), and you will find that when the priest made the examination, and pronounced it leprosy, the victim must go away from society, and live in the leprous quarters. It was well understood among the Jews that leprosy was utterly incurable by human agency. Hence when God, the only Healer, had mercy on the poor leper, he must go to the priest, submit to his diagnosis, and receive from him a certificate of healing, before he was allowed to go into society. While leprosy is not contagious, and not so understood where it is prevalent this day — as I came in contact with them, laying a coin on each arm reached forth in supplication, both hands having been eaten off by leprosy — yet it is incorrigibly hereditary, from the fact that, like scrofula, it is a blood trouble, affecting every corpuscle of blood in the system, so that it is invariably transmitted to the succeeding generation. Leprosy is a most vivid emblem of inbred sin, which is not necessarily contagious, but inevitably hereditary. Infants born of leprous parents are bright and sprightly, exhibiting no signs of the disease. Yet, soon or late, it is certain to make its appearance, if they do not meet the Healer. So infants born into the world have no actual sin, but have inherited the sinward tendency, which, if not eradicated by grace, will certainly develop into actual transgression. The bite of the rattlesnake when a little thing, soon after evacuating the egg, will not hurt you. But the time will come when he will poison and kill you. While the leprous taint in the blood emblematizes inbred sin in the irresponsible infant, the eruptions on the body represent actual transgressions. e what a striking symbol, not only of inbred sin, but the awful spiritual death which supervenes! You have leprosy in your blood, and feel vigorous and healthy. Before you are aware, it develops on your finger and it drops off; continues its work of destruction till your hand drops off at the wrist. It begins on your face; takes away your nose, and then an eye; reaches your brain, and, fortunately, death comes suddenly to your relief. The reason why the law of Moses required them to live separate was because of the awful loathsomeness of the disease indescribable, horrific, living death! Leprosy, fortunately for us, is not common in America, though I have seen cases of it; but quite common in the Bible lands, where I met them during both of my tours, thus, like everything else in those countries, so wonderfully corroborating the Bible.

“And He, having gone out, began to proclaim everything, and spread abroad the history, so that He was no longer able to come publicly into the city; but was off in desert places, and they continued to come to Him from all parts.” Luke: “But He was away in the deserts, and praying.” Why was Jesus so much opposed to their publishing His mighty works, and why could He not come into the city at this time, but must hide away in the deserts — i.e., in an uninhabited region of country? From time immemorial, the Jews had all understood that Christ was to be their King. At that time the nation was in deep distress, because thirty years had elapsed since the death of Herod the Great, and during which they had no king, but had been reduced to a Roman province, and were ruled by a proconsul sent out from Rome, thus their liberties gone and their people subject to the Gentiles. Hence, throughout the Hebrew nation, there was a deep sigh, and a perpetual cry to God to break the Roman yoke, restore to them their independence, and give them a king of Hebrew blood to reign over them. These wonderful miracles, when published abroad, raised the people on tiptoe to crown Him King of the Jews. In that case the Roman authorities would have killed Him before He had completed the work He Came to do.

Hence, in order to prevent His own coronation, and the sudden outbreak of a terrible, bloody war, which would have interrupted His ministry and expedited His death, He found it necessary to avoid the multitude. These intervals, which He spent off in the desert in communion with His Father, were wonderful times of refreshing to His spirit, and invigoration for the arduous work and terrible ordeals which awaited him.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

CHAPTER 1:40-45 (Mar_1:40-45)

THE LEPER

"And there cometh to Him a leper, beseeching Him, and kneeling down to Him, and saying unto Him, If Thou wilt, Thou canst make me clean. And being moved with compassion, He stretched forth His hand, and touched him, and saith unto him, I will; be thou made clean. And straightway the leprosy departed from him, and he was made clean. And He strictly charged him, and straightway sent him out, and saith unto him, See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testimony unto them. But he went out, and began to publish it much, and to spread abroad the matter, insomuch that Jesus could no more openly enter into a city, but was without in desert places: and they came to Him from every quarter." Mar_1:40-45 (R.V.)

THE disease of leprosy was peculiarly fearful to a Jew. In its stealthy beginning, its irresistible advance, the utter ruin which it wrought from the blood outward until the flesh was corroded and fell away, it was a fit type of sin, at first so trivial in its indications, but gradually usurping all the nature and corrupting it. And the terrible fact, that the children of its victims were also doomed, reminded the Israelite of the transmission of the taint of Adam.

The story of Naaman and that of Gehazi make it almost certain that the leprosy of Scripture was not contagious, for they were intimate with kings. But, apparently to complete the type, the law gave to it the artificial contagion of ceremonial uncleanness, and banished the unhappy sufferer from the dwellings of men. Thus he came to be regarded as under an especial ban, and the prophecy which announced that the illustrious Man of Sorrows would be esteemed "stricken of God," was taken to mean that He should be a leper. This banishment of the leper was indeed a remarkable exception to the humanity of the ancient law, but when his distress began to be extreme, and "the plague was turned into white," he was released from his uncleanness (Lev_13:17). And this may teach us that sin is to be dreaded most while it is yet insidious; when developed it gives a sufficient warning against itself. And now such a sufferer appeals to Jesus. The incident is one of the most pathetic in the Gospel; and its graphic details, and the shining character which it reveals, make it very perplexing to moderate and thoughtful skeptics.

Those who believe that the charm of His presence was "worth all the resources of medicine," agree that Christ may have cured even leprosy, and insist that this story, as told by St. Mark, "must be genuine." Others suppose that the leper was already cured, and Jesus only urged him to fulfill the requirements of the law. And why not deny the story boldly? Why linger so longingly over the details, when credence is refused to what is plainly the mainspring of the whole, the miraculous power of Jesus? The answer is plain. Honest minds feel the touch of a great nature; the misery of the suppliant and the compassion of his Restorer are so vivid as to prove themselves; no dreamer of a myth, no process of legend-building, ever wrought after this fashion. But then, the misery and compassion being granted, the whole story is practically conceded. It only remains to ask, whether the "presence of the Saintly Man" could work a chemical change in tainted blood. For it must be insisted that the man was "full of leprosy," and not, as one suggests, already far advanced towards cure. The contrast between his running and kneeling at the very feet of Jesus, and the conduct of the ten lepers, not yet released from their exclusion, who stood afar off while they cried out (Luk_17:12), is sufficient evidence of this, even if the express statement of St. Luke were not decisive.

Repulsive, and until now despairing, only tolerated among men through the completeness of his plague, this man pushes through the crowd which shrinks from him, kneels in an agony of supplication, and says "If Thou wilt, Thou canst make me clean." If Thou wilt! The cruelty of man has taught him to doubt the heart, even though satisfied of the power of Jesus. In a few years, men came to assume the love, and exult in the reflection that He was "able to keep what was' committed to Him," "able to do exceeding abundantly above all that we ask or think." It did not occur to St. Paul that any mention of His will was needed.

Nor did Jesus Himself ask a later suppliant, "Believest thou that I am willing," but "Believest thou that I am able to do this?"

But the charm of this delightful incident is the manner in which our Lord grants the impassioned prayer. We might have expected a shudder, a natural recoil from the loathsome spectacle, and then a wonder-working word. But misery which He could relieve did not repel Jesus; it attracted Him. His impulse was to approach. He not only answered "I will," -- and deep is the will to remove all anguish in the wonderful heart of Jesus, -- but He stretched forth an unshrinking hand, and touched that death in life. It is a parable of all His course, this laying of a clean hand on the sin of the world to cleanse it. At His touch, how was the morbid frame thrilled with delightful pulses of suddenly renovated health. And how was the despairing, joyless heart, incredulous of any real will to help him, soothed and healed by the pure delight of being loved.

This is the true lesson of the narrative. St. Mark treats the miraculous cure much more lightly than the tender compassion and the swift movement to relieve suffering. And he is right. The warm and generous nature revealed by this fine narrative is what, as we have seen, most impresses the doubter, and ought most to comfort the Church. For He is the same yesterday and today. And perhaps, if the divinity of love impressed men as much as that of power, there would be less denial of the true Godhead of our Lord.

The touch of a leper made a Jew unclean. And there is a surprising theory, that when Jesus could no more openly enter into a city, it was because the leper had disobediently published what implied His ceremonial defilement. As if our Lord were one to violate the law by stealth.

But is it very remarkable that Christ, Who was born under the law, never betrayed any anxiety about cleanness. The law of impurity was in fact an expression of human frailty. Sin spreads corruption far more easily than virtue diffuses purity. The touch of goodness fails to reproduce goodness. And the prophet Haggai has laid stress upon this contrast, that bread or pottage or wine or oil or any meat will not become holy at the touch of one who bears holy flesh in the skirt of his garment, but if one that is unclean by a dead body touch any of these, it shall be unclean (Hag_2:12-13). Our hearts know full well how true to nature is the ordinance.

But Christ brought among us a virtue more contagious than our vices are, being not only a living soul, but a life-imparting Spirit. And thus He lays His hand upon this leper, upon the bier at Nain, upon the corpse of the daughter of Jairus, and as fire is kindled at the touch of fire, so instead of pollution to Him, the pureness of healthful life is imparted to the defiling and defiled.

And His followers also are to possess a religion that is vitalizing, to be the light of the world, and the salt of the earth.

If we are thus to further His cause, we must not only be zealous but obedient. Jesus strictly charged the leper not to fan the flame of an excitement which already impeded His work. But there was an invaluable service which he might render: the formal registration of his cure, the securing its official recognition by the priests, and their consent to offer the commanded sacrifices. In many a subsequent controversy, that "testimony unto them" might have been embarrassing indeed. But the leper lost his opportunity, and put them upon their guard. And as through his impulsive clamor Jesus could no more openly enter into a city, but even in desert places was beset by excited crowds, so is He deprived today of many a tranquil ministration and lowly service, by the zeal which despises order and quiet methods, by the undisciplined and ill-judged demonstrations of men and women whom He has blessed.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:40 Leprosy refers to a number of skin diseases (or even mildew in a building). An infected person was considered unclean and was ostracized from family and society (Lev 13:45-46; Num 12:9-12; 2 Chr 26:16-21; Luke 17:12).

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

Mar_1:40-45. Comp. on Mat_8:2-4, where this history follows immediately after the sermon on the Mount, and that in a shorter, more comprehensive form in accordance with Mark. In Luke (Mar_5:12 ff.) the narrative of the draught of fishes is previously inserted.

γονυπετῶν αὐτόν] see on Mat_17:14.

Mar_1:41.[60] ΣΠΛΑΓΧΝΙΣΘ.] subordinated to the participle ἘΚΤΕΊΝΑς; see Winer, p. 308 [E. T. 433]; Dissen, ad Dem. de Cor. p. 249.

Mar_1:42. ἀπῆλθεν ἀπʼ αὐτοῦ] so also Luke. But he has omitted the following Κ. ἘΚΑΘΑΡ., to which Matthew has adhered.

Mar_1:43. ἘΜΒΡΙΜΗΣΆΜ. ΑὐΤῷ after He had been angry at him, wrathfully addressed him (comp. Mar_14:5, and on Mat_9:30). We are to conceive of a vehement begone now! away hence! With this is connected also the forcible ἐξέβαλεν. Observe the peculiar way in which Mark depicts how Jesus with very earnest zeal desired and urged the departure of the man that was healed. Moreover, the statement that the cure took place in a house (ἐξέβαλεν) is peculiar to Mark, who in the entire narrative is very original and cannot be following the colourless narrative of Luke (Bleek). It is true that, according to Lev_13:46, comp. Num_5:2, lepers were forbidden to enter into a house belonging to other people (see Ewald in loc., and Alterth. p. 180); but the impulse towards Jesus and His aid caused the sick man to break through the barrier of the law, whence, moreover, may be explained the hurried and vehement deportment of Jesus.

Mar_1:44. As to the prohibition, see on Mat_8:4, and on Mar_5:43.

The prefixing of σεαυτόν (thyself) is in keeping with the emotion, with which the withdrawal of the person is required.

περὶ τοῦ καθαρ. σου on account of thy cleansing, i.e. in order to become Levitically clean.

Mar_1:45. Comp. Luk_5:15 f. Mark has peculiar matter.

ἐξελθών] from the house. Comp. Mar_1:43.

ἬΡΞΑΤΟ] ΕὐΓΝΏΜΩΝ ὪΝ Ὁ ΛΕΠΡῸς, ΟὐΚ ἨΝΈΣΧΕΤΟ ΣΙΓῇ ΚΑΛΎΨΑΙ ΤῊΝ ΕὐΕΡΓΕΣΊΑΝ, Euthymius Zigabenus. The beginning of this breach of the imposed silence is made prominent.

τὸν λόγον] Euthymius Zigabenus: ὋΝ ΕἼΡΗΚΕΝ ΑὐΤῷ Ὁ ΧΡΙΣΤῸς, ΔΗΛΑΔῊ ΤῸ ΘΈΛΩ, ΚΑΘΑΡΊΣΘΗΤΙ. So also Fritzsche. But Mark, in order to be intelligible, must have led men to this by a more precise designation pointing back to it. It is the story, i.e. the narrative of the occurrence (Luther appropriately has the history), not: the matter (so usually; even de Wette and Bleek), which λόγος in the N. T. never directly means (not even at Mar_2:2, Mar_8:32; Luk_1:4; Act_10:36); as, indeed, also in classical writers (see Wolf, ad Dem. Lept. p. 277) it never absolutely means the matter in itself, but the point spoken of, the state of things that is under discussion, or the like. As to the distinction between λόγος and ΦΉΜΗ, see Bremi, ad Isocr. Paneg. p. 32.

μηκέτι] no longer, as He could hitherto.

ΔΎΝΑΣΘΑΙ] moral possibility, if, namely, He would not occasion any tumult.

ΚΑΊ] not: and yet (Kuinoel, de Wette, Bleek, and others), but the simple and. Instead of going publicly into the city, He was outside in solitary places, and people came to Him from all quarters. A simple account of what was connected with His sojourn in the solitude; He did not withdraw from this concourse, but He would not excite any sensation in the city.

[60] If the leper had come to Jesus when he was already substantially healed, as Schenkel in spite of ver. 45 thinks probable, what charlatanry would the Lord have been practising at ver. 41 f.! And yet, even according to Schenkel (p. 373), Mark is assumed to have had the narrative from the mouth of Peter.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 1:40-45 . The leper (Mat 8:1-4 ; Luk 5:12-16 ).

Mar 1:40 . καὶ ἔρχεται , etc., and there cometh to Him, historic present as so often; where this happened not said, probably an incident of the preaching tour; “in one of the cities,” says Lk. ἐὰν θέλῃς δύν .: the leper has seen or heard enough of Christ’s healing ministry to be sure as to the power . He doubts the will, naturally from the nature of the disease, especially if it be the first cure of the kind, or the first so far as the man knows.

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

By healing the leprous, he showeth that he came for this cause, to wipe out the sins of the world with his touching.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 40. There came a leper] See the notes on Mt 8:2, c. Should any be inclined to preach on this cleansing of the leper, Mark is the best evangelist to take the account from, because he is more circumstantial than either Matthew or Luke.

I. Consider this leper.

1. He heard of Jesus and his miracles.

2. He came to him for a cure, conscious of his disease.

3. He earnestly besought him to grant the mercy he needed.

4. He fell down on his knees, (with his face to the earth,

Lu 5:12,) thus showing his humbled state, and the distress

of his soul.

5. He appealed to his love - if thou wilt with a full conviction

of his ability - thou canst; in order to get healed.

II. Consider Jesus.

1. He is moved with tender compassion towards him: this is the

alone source of all human salvation.

2. He stretches forth his hand, showing thus his readiness to

relieve him.

3. He touches him; though this was prohibited by the law, and

rendered him who did it in any common case legally unclean.

4. He proves at once his infinite love and unlimited power, by

his word and by his act; I will - be thou cleansed; and

immediately his leprosy was removed.

But See Clarke on Mt 8:2.

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

(40-43) And there came a leper.—See Notes on Mat_8:1-4. The miracle appears in St. Matthew as following closely on the Sermon on the Mount.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

40–45. Cleansing of a Leper

40. there came] Better, there cometh, in the present tense. See Introduction, p. 19.

a leper] One afflicted with the most terrible of all maladies, “a living death, a poisoning of the springs, a corrupting of all the humours, of life; a dissolution little by little of the whole body, so that one limb after another actually decayed and fell away.” The Jews called it “the Finger of God,” and emphatically “the Stroke;” they never expected to cure it (see 2Ki_5:7). With lip covered (Eze_24:17), and bare head (Lev_14:8-9), and rent garments, the leper bore about with him the emblems of mortality, “himself a dreadful parable of death.” Compare the cases of Moses (Exo_4:6), Miriam (Num_12:10), Naaman (2Ki_5:1), Gehazi (2Ki_5:27).

kneeling down to him] St Mark alone describes this attitude of the leper, as also the look of compassion which beamed forth from the face of the Lord, spoken of in the next verse.

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.

And there came a leper to him,.... After he was come down from a certain mountain, in Galilee, where he had been preaching to the people, Mat 8:1, and when be was in a certain city, Luk 5:12, either Capernaum, or some other city of Galilee. This man was full of leprosy, as Luke says, and very probably deemed incurable; of the nature and symptoms of the leprosy; see Gill on Luk 5:12,

beseeching him; to cure him of his leprosy:

and kneeling down to him; in token of submission, respect, and reverence, and to worship him:

and saying unto him, if thou wilt thou canst make me clean; See Gill on Mat 8:2. Mark omits the word "Lord".

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

40 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean.

Ver. 40. Beseeching him, &c.] Morbi virtutum officina, saith Ambrose. We are best when we are worst, saith another. Therefore King Alured prayed God to send him always some sickness.

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.

And there came a leper ... - See the notes at Mat 8:1-4.

Kneeling down to him - He kneeled and inclined his face to the ground, in token of deep humiliation and earnest entreaty. Compare Luk 5:12.

If thou wilt - This was an acknowledgment of the almighty power of Jesus, and an appeal to his benevolence.

Make me clean - You (Jesus) can heal me of this loathsome and offensive disease, in the eye of the law justly regarded as “unclean,” and render me “legally” clean, and restore me to the privileges of the congregation.

And Jesus ...touched him - It was by the law considered as unclean to touch a leprous man. See Num 5:2. The fact that Jesus touched him was evidence that the requisite power had been already put forth to heal him; that Jesus regarded him as already clean.

I will - Here was a most manifest proof of his divine power. None but God can work a miracle; yet Jesus does it by his “own will” - by an exertion of his own power. Therefore, Jesus is divine.

See thou say nothing to any man - The law of Moses required that a man who was healed of the leprosy should be pronounced clean by the priest before he could be admitted again to the privileges of the congregation, Lev. 14. Christ, though he had cleansed him, yet required him to be obedient to the law of the land - to go at once to the priest, and not to make delay by stopping to converse about his being healed. It was also possible that, if he did not go at once, evil-minded men would go before him and prejudice the priest, and prevent his declaring the healing to be thorough because it was done by Jesus. It was of further importance that “the priest” should pronounce it to be a genuine cure, that there might be no cavils among the Jews against its being a real miracle.

Offer for thy cleansing those things ... - Two birds, and cedar-wood, and scarlet, and hyssop; and after eight days, two he-lambs, without blemish, and one ewe-lamb, and fine flour, and oil, Lev 14:4, Lev 14:10.

For a testimony unto them - Not to the priest, but to the people, that they may have evidence that it is a real cure. The testimony of the priest on the subject would be decisive.

Mar 1:45

Began to publish it much - That is, he made known his own cure. He was so deeply affected with it, and so much rejoiced, that he followed the natural dictates of his own feelings rather than the command of the Saviour.

Jesus could no more enter openly into the city - The word “could,” here, does not refer to any natural inability, or to any physical obstacle in his way, but only denotes that there was difficulty, inconvenience, or impropriety in his doing it then; that he judged it best not then to enter into the city. The difficulty was, probably, that his being in the city drew such crowds of people as rendered it difficult to accommodate them, or so as to excite the opposition of civil rulers.

The city - The city or large town where the leper was cured. The same reason for not entering that city applied also to others, so that he remained in the deserts, where the multitudes could come to him without any difficulty or opposition.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

We before had this piece of history, in Matthew, See Poole on "Mat 8:2-4", we shall also meet with it hereafter in Luk 5:14,15. Our Lord being moved with compassion, or affected in his bowels, (as the word signifies), is often used as expressive of the cause of his acts of mercy: thus in curing the leper, he at once both showed himself the Son of man, one who could have compassion on our infirmities, and indeed could not but have such a commiseration toward mankind; and the Son of God, that he could in an instant, by a touch, or by the word of his power, command off a disease of so difficult cure. For his charging of him to say nothing to any man, we are not able to give a perfect account of it, whether it was to avoid a suspicion of ostentation, or to avoid a throng of company pressing upon him, or to avoid the odium which he knew the doing of these mighty works would bring him under with the scribes and Pharisees, until the time came for the fuller revelation of himself. Much less can we tell how to excuse the leper for doing contrary to this charge, which we find many others to have done who had the like charge, yet we read not of our Saviour’s blaming them for it. Mark addeth, that his publication of it caused that Jesus could no more openly enter into the city, but was without in desert places; by which is to be understood only places less inhabited; some think, places near the shore, where by going into a ship (as he often did) he could more easily quit himself of the throng of people, for (as it followeth) they came to him from every quarter.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The healing of the leper is recorded in all the three synoptic Gospels; but St. Mark gives more full details. From St. Matthew we learn that it took place after the sermon on the mount; and yet not at the very close of his missionary circuit, St. Luke (Luk_5:12) says that the diseased man was "full of leprosy" (plhrhv leprav). The disorder was fully developed; it had spread over his whole body; he was leprous from head to foot. This leprosy was designed to be specially typical of the disease of sin. It was not infectious. It was not because it was either infectious or contagious that the leper was bidden under the Jewish Law to wars others off, in the words," Unclean! un-clean!" It was in some cases hereditary. It was a very revolting disease. It was a poisoning of the springs of life. It was a living death. It was incurable by any human art or skill. It was the awful sign of sin reaching unto death; and it was cured, as sin is cured, only by the mercy and favor of God. No wonder, then, that our Lord specially displayed his power over this terrible disease, that he might thus prove his power over the still worse malady of sin. St. Mark here tells us that this leper knelt down (kai gonupetwn). St. Matthew says (Mat_8:2) that he "worshipped him," (prosekunei autw); St. Luke says (Luk_5:12) that "he fell on his face" (pesw proswpon). We thus see that the scriptural idea of worship is associated with some lowly posture of the body. But with this worship of the body, the leper offered also the homage of the soul. His prostration of himself before Christ was not merely a rendering of honor to an earthly being; it was a rendering of reverence to a Divine Being. For he does not say to him, "If thou wilt ask of God, he will give it thee;" but he says, "If thou wilt, thou canst make me clean." It is as though he said, "I know that thou art of equal power with the Father, and therefore supreme Lord over diseases; so that by thy word alone thou canst remove this leprosy from me. I ask, therefore, that thou wouldst be willing to do this, and then I know that the thing is done." The leper had faith in the Divine power of Christ, partly out of his own inward illumination, and partly by the evidence of the miracles which Christ had already wrought. If thou wilt, thou east. Observe the hypothetic expression, "If thou wilt." He has no doubt as to Christ"s power, but the words, "If thou wilt" show that his desire for healing was controlled by resignation to the will of God. For bodily diseases are often necessary for the health of the soul; and this God knows, though man knows it not. Therefore, in asking for earthly blessings, it behoves us to resign ourselves to the will and wisdom of God.

Vers. 40-45. The leper healed.

Among the many miracles wrought by the Divine Physician upon the bodies and minds of suffering mankind, the evangelists have selected certain as types of the Saviour"s spiritual work, as well as illustrations of his beneficent ministry. Every class of sufferers seems to represent some special aspect of sin and need, and every recorded miracle seems to convey some special lesson concerning the Healer"s grace and power. Let this narrative be thus regarded, and we find here

I A SYMBOL OF HUMAN SIN AND MISERY. Leprosy was evidently so regarded among the Jews, and upon Divine authority, as is clear from the detailed directions given in Leviticus for its treatment by the priests. A loathsome, spreading, and generally incurable disease, leprosy was regarded with universal repugnance and disgust, and lepers were excluded from ordinary human society and banished from ordinary human dwellings. This disease, therefore, has always been regarded as emblematical of sin, which lays hold of man"s moral nature, cripples and disables it, spreads to every department of his being, and is by human means altogether incurable. It renders the subject of it unfit for the society of holy beings, and unworthy of a place in the Church of the living God.

II The conduct of this leper is AN EXAMPLE OF BELIEVING APPLICATION TO CHRIST. We observe:

1. Approach to the Saviour. Though lepers were not permitted to come into the neighborhood of their fellow-men, this man drew near to Jesus, with the boldness inspired by necessity and hope.

2. There was reverence. He knelt, he fell on his face, he worshipped the Master; thus evincing his sense of inferiority and need, and his conviction of Christ"s authority.

3. There was faith; for his language implies this, "Thou canst make me clean." Not perfect faith, but sincere and in accordance with what he had heard of the great Healer.

4. There was entreaty. He besought Jesus, as one who felt that here was his only hope, "Here I live, or here I die.

III The record describes CHRIST"S POWER TO SAVE. The unusual fullness of the narrative gives us an insight into the movements and operations of Divine mercy.

1. Our Lord"s action is traced to compassion, which stirred within his Divine heart the source of all our salvation, the ground of all our hope.

2. Contact with the sufferer was the means and the symbol of healing. What Naaman expected Elisha to do to him, that Jesus did to this sufferer laid his hands upon the place, and recovered the leper. How often is our Saviour represented as thus condescendingly and compassionately coming into personal contact with the wretched and sinful! It is the spiritual touch of the Redeemer that heals the sinner"s maladies and banishes his woes.

3. Jesus exercises his authority, utters his Will, pronounces the sentence of release, "I will; be thou clean!" What simplicity, majesty, authority, in the Saviour"s language! It is thus that he addresses every believing suppliant, that he rewards the faith of every lowly applicant. No voice but that Divine voice can give this assurance and pronounce this sentence of liberty.

4. The healing is effected by him who is Lord of nature. No failure attended the Saviour"s ministry of compassion. The leper"s doubt, if he had any, was as to Christ"s willingness, not as to his power. The result proved that there was no deficiency in either. The leprosy departed, and the man was cleansed. Christ"s is ever a full and complete salvation; for he is "mighty to save.

IV THE SAVIOUR HERE SANCTIONS THE OPEN EXPRESSION OF GRATITUDE. In bidding the cleansed leper go to the priest and present the customary offering, Jesus not only magnified the Law and conformed to custom, he also approved a grateful spirit, and commended the public acknowledgment of Divine mercy. It is well that we should "pay our vows unto the Most High," that we should "bring an offering, and come into his courts." He is the God who "healeth all our diseases," and every signal interposition on our behalf ought to be gratefully and publicly acknowledged.

V We remark in this narrative the working of AN IMPULSE TO CELEBRATE AMONGST MEN THE MERCY OF GOD. Our Lord had reasons for enjoining silence upon this healed leper. Yet he would not be displeased with the grateful and benevolent spirit which led him to publish and blaze abroad the matter. Every Christian must exclaim, "The Lord hath done great things for me, whereof I am glad!" "Oh, taste and see that the Lord is good!

VI We see the issue of this miracle in THE INCREASING FAME OF CHRIST and the increasing number of applicants to him for relief and help. The tidings of this marvellous cure awakened such public attention to Christ"s power and grace that he could not for a season fulfill his ministry in the crowded towns, but retired to secluded spots, where, however, he might well be sought and found by those who were drawn to him, not by an idle curiosity, but by a conviction of his power and grace, and by the urgency of conscious need.

Vers. 40-45. The leper"s petition.

I THE GENERAL WORK OF CHRIST, WHEN IT IS KNOWN, ENCOURAGES THE MOST FORLORN AND DESPERATE. (Cf. ver. 39) The nature of leprosy and the law concerning it.

II SINCERE FAITH, EVEN WHEN IMPERFECT, EVER MEETS WITH THE SYMPATHY AND HELP OF CHRIST. "If thou wilt, thou canst." He believed in his power, but was uncertain as to his willingness. The spirit of the Saviour was therefore concealed from him. Yet Christ answered his prayer. (There is no evidence that the leper identified the will with the power.)

III CHRIST"S METHOD OF RESTORATION IS ADAPTED TO THE SPECIAL MORAL CONDITION OF THE SUBJECT OF HIS MERCY. It was his sympathy and willingness that had to be demonstrated to the poor leper. This is done by the assurance, "I will;" and the touch (braving ceremonial defilement and physical repugnance). So, in saving men from their sins, their defects of character and experience are met by special revelations and mercies. A complete and perfect faith in Christ is the evidence and guarantee of perfect salvation.

IV SPECIAL EXPERIENCES OF DIVINE GRACE DO NOT FREE FROM LESSER DUTIES, BUT RATHER INCREASE THEIR OBLIGATION. The Law was to be honored. Civil and religious obligations were enjoined. There was a public use in the rules that were imposed, and it was well they should be observed.

V MERCY MAY BE RECEIVED WITHOUT ITS OBLIGATIONS BEING FULLY REALIZED OR OBSERVED. The leper was cured, but not perfectly. He had not learned the obedience of faith. His inattention to Christ"s request created a serious inconvenience and hindrance in prosecuting the work of salvation amongst others. Those who have received benefits from Christ should attend implicitly to all that he enjoins. "Ye are my friends, if ye do the things Which I command you". (Joh_15:14) The spiritual blessings of Christ are dependent on perfect subjection to his will. M.

Vers. 40-45. The leper.

I FOR THE WORST EVILS THERE IS A REMEDY. If not always in the physical, yet ever in the spiritual sphere. They are cured in effect when they are balanced by some weight of good in the soul.

II IT IS HALF-WAY TO THE REMEDY TO KNOW WHERE IT LIES. The leper knew, and was not ashamed to seek it at the right quarter. Many know who or what will do them good, but are too proud to ask or ashamed to own their need.

III CHRIST IS THE ALL-HELPFUL ONE. This is ever the representation of him. He wills, God wills, our recovery and our health. Do we then will it? It is an essential condition that we should.

IV TRUE BENEVOLENCE AND TRUE GRATITUDE ARE UNOSTENTATIOUS. Christ is the example of the former; it is questionable whether the leper is the true type of the latter. He will not obey the word of his Deliverer. He cannot suppress the desire to talk. To prate about others" goodness may really spring frown egotistic motives. It is pleasant to be the hero of a tale. Though the leper"s conduct is not to be seriously blamed, it illustrates a certain frivolity of mind. And the lesson is taught that "still waters run deep," and thankfulness is best cultivated in silence. J.

Vers. 40-45. The cleansing of the leper.

The work and wonders of the previous day created so great an excitement that he early rose, "a great while before day," for calmness and the refreshment of solitude and prayer, and finding "a desert place," he there "prayed." O hallowed ground! Simon and his companions follow, and finding him, say, "All are seeking thee." But he "came forth to preach," therefore he would go "elsewhere," and the marvellous account given is, "He went into their synagogues throughout all Galilee, preaching and casting out devils." In the course of his tour "there cometh to him" one of the many in whose bodily infirmity preachers and teachers have always seen the type of the spiritual sickness; "there cometh to him a leper." He is alone, for the multitude avoid him. Attention must not be diverted from these two the sufferer and his Saviour.

I THE SUFFERER AND HIS APPEAL. Leprosy is thus described: "The most terrible of all maladies, a living death, a poisoning of the springs, a corrupting of all the humours, of life; a dissolution little by little of the whole body, so that one limb after another actually decayed and fell away. The Jews called it "the finger of God. They knew no cure for it. His "beseeching" cry is heard as he draws near, and ere he falls, kneeling, where so many afterwards knelt, at the feet of Jesus. He has heard of the fame of the Rabbi, for it has spread afar. With piteous words he cries, "If thou wilt, thou canst make me clean." What an inversion of this is much of the faith of to-day! The goodness of Jesus all acknowledge, but many deny his power to heal. This man knew only what had been reported to him the power. He had not yet gazed into the tender eyes that beamed upon him. He had not yet heard the calm and gentle voice that breathed the tenderest love of the tenderest of all souls. But he will hear it. He had not felt the pressure of that hand of power; but, strange to say, he on whom no friendly hand has rested for long, will feel its healing touch. It needed not the cry to pierce to the heart of the great Healer; the sight was enough. But the words "thou canst" denote a faith which indicates the needed preparation. But the appealing "If," and "If thou wilt? Oh, if all depended upon that alone, how many more would be healed! Once it was said "If thou canst;" when the quick reply, "If thou canst," both rebuked the doubt (pardonable under the circumstances) and threw back upon the questioner the sense of weakness. Here is no doubt of the power; but "wilt" thou? So the unclean, corrupt, slow-dying sufferer appeals to the Lord of life, and love, and power. It is not wrong to say "If thou wilt." It is a lower form of "Thy will be done.

II The humble cry turns us from the sufferer to THE SAVIOUR, to learn his compassion, to see his touch, to hear his word of power, and to witness its instant effect.

1. Jesus was "moved with compassion." What had not the world to hope from that "compassion"! What may it not still hope from it I We could hope much from compassion such as many good souls would show; but what from his compassion! What depth; what tenderness; what yearning; and what power! Happy he who commits himself to the compassion of Christ.

2. With quickness" he stretched forth his hand, and touched him." There was comfort in that, for all others fled from him. But it was a touch of acceptance and assurance, having many moral lessons. "I do not despise thee." His touch had compassion in it, perhaps more than power, though "power" went forth from him when others touched even his garments.

3. The true power, however, is in the word, "Be thou made clean." It is a command to that body and to disease. The disease, Christ"s servant of judgment, obeys: "the leprosy departed from him;" and the body obeys, putting on its new robes of health, the flesh as of a little child was made clean." Can faith desire more? He who would learn to have faith must stand near and see, and let the works bear witness." Faith is God"s gift, like the dew of the morning, as silently, as wondrously given. Again let it be said, if men would have faith they must come to the Word; the air is full of blessing when the word of Christ is vibrating in it; and it will distil as the dew upon the chill, sad heart. How great a miracle! yet typical of "greater works" yet to be done. It is easier to say to the body, "Be thou made clean," than to say it to the soul. But now a command, having within it a touch of sternness, "He strictly charged him,... Say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testimony unto them." Alas! even gratitude could not conquer joy. His new life, his whole flesh, forbade silence, and he "began to publish it much." It was almost excusable, yet not entirely. For Christ"s words must be obeyed at all cost. The Lord"s ways are best, as is here proved. Disobedience brings its inconvenience. The cities suffered by the man"s error. Ah, every city suffers by every man"s error. Jesus could not "openly enter;" he must hide "in desert places." But "they came to him from every quarter.

Thus may all afflicted in body or soul learn:

1. To offer their cry to him, who, even if they err in their methods, will not despise their prayer.

2. That Christ willeth to heal all, and is able.

3. That his compassion is never unmoved in presence of human woe.

4. That the humble appeal to him will surely meet with a helpful response.

5. That the best return is to suppress their own inclination, and, even with crushed feelings, obey his minutest word; for so is his purpose best answered. G.

Vers. 40-45. Parallel passages: Mat_8:2-4 Luk_5:12-16. The cure of a leper.

I THE DISEASE OF LEPROSY REPRESENTS THE DISEASE OF SIN. Of all the diseases that have found their way into this world in consequence of sin, and which have afflicted the human race, there is, perhaps, none more dreadful than that of leprosy. It was peculiar to Egypt, and native in that country, but passed into Palestine, and prevailed over Syria and Arabia also. It was common among the Jews, as we learn from several passages of Scripture, thus, in the Gospel according to St. Luke we read, "Many lepers were in Israel in the time of Eliseus the prophet." The Hebrew name tsaraath is from a root which means to strike, smite, also to roughen; and thus it may mean either a stroke or a rough swelling; while the English name of leprosy, coming from the Greek lepra , and that from lepiv , a scale, signifies "the scaly disease." The two sure signs of leprosy were the whitening (where it reached) of the usually dark hair of the Oriental, and the deepening of the disease below the skin. It was usually denominated nega, stroke, or hannega, the stroke or wound; this implied that it was directly inflicted by and immediately proceeded from the hand of God; it was also always considered as a punishment for sin. It need scarcely be added that it was a disease of the most virulent kind, and was a striking emblem of sin.

1. It was hereditary; so with sin. That leprosy was hereditary, we may infer from the punishment of Gehazi, concerning which it is written, "The leprosy therefore of Naaman shall cleave unto thee and unto thy seed, for ever." So also we read of David"s imprecation of leprosy on the descendants of Joab, on account of his murdering Abner, saying, "Let there not fail from the house of Joab one that hath an issue or is a leper." In like manner, the leprosy of sin has been inherited from the first parents of our race, and has continued hereditary throughout every succeeding generation. This remains true, whether we hold the doctrine of immediate and antecedent or mediate and consequent imputation in reference to the guilt of Adam"s first sin; that is to say, whether we hold with the generality of the Reformed Churches that, in consequence of Adam having been the covenant head and representative of his descendants, the guilt or punishableness of his first sin was incurred by them, antecedently to their own actual transgressions, and that the corruption of their nature was the first part of that punishment which is known as the doctrine of antenatal forfeiture; or whether we agree with Placseus and the New England root theory, which, denying the doctrine just stated, affirms that, while Adam was punished for his own sin, his descendants are not punishable for it, but derive from him corrupt natures by ordinary generation, and so, sinning after his example, are punished for their own sin, their progenitor"s sin being thus punished "mediately through, and consequently to, their own sin in compliance with his example." Even this modified view refers the origin of man"s sin to the natural descent from Adam, the organic root, so that, as the sap of a tree passes from the root along the trunk and through the branches and on to the smallest twigs, inherited corruption or derived inherent depravity is traceable, not as a penal consequence of Adam"s sin, but a natural consequence of generation by or descent from him. Even on this low ground, according to which the imputation of Adam"s first sin is denied, it is admitted that original sin is the inherent hereditary corruption of nature or depravity derived from Adam, just as leprosy, its sorrowful but striking symbol, was hereditary to the fourth generation at least. An exceptional view, it must be acknowledged, was held by Pelagius and his followers, who denied that man"s moral character had suffered any injury from the Fall, or that men were born with less ability to do the will of God or discharge their duty to him than Adam; and by consequence denied the necessity of Divine grace or any special Divine agency, except indeed to enable men to perform more easily what they could accomplish, though less easily, without it, being thus capable of and by themselves of attaining to a perfectly holy life. Such doctrines, being evidently opposed to the whole scope and many plain statements of Scripture, were condemned by the Council of Ephesus, A.D. 431, having been vigorously combated and confuted by Augustine till his death in the preceding year, A.D. 430; and thenceforth they disappear till after the Reformation, when they were revived by the Socinians. But even the semi-Pelagians admitted original sin to the extent, at least, that man"s moral nature is more or less corrupted by the Fall, and by consequence stands in need of special Divine assistance. Two facts in connection with the introduction of sin, or the entrance of moral evil, into our world are undeniable: one is the painful fact that the leprous taint of sin is found more or less on every human being; the other is equally unquestionable, namely, that man at his creation could not have had that taint, for a polluted creature could not have proceeded from the hands of a pure and holy God. The truth of revelation, then, remains unassailable, when it teaches that man, by disobedience to his Maker, introduced sin, and by sin destroyed himself.

2. The leprosy was (according to some authorities) fearfully contagious; so is sin. It has not only passed, as already intimated, by inheritance from generation to generation, but it passes by contagion from one individual to another individual, or to a number of individuals, for one sinner destroys much good. It spreads from family to family, from house to house, from one homestead to another, yea, from country to country; for "evil communications corrupt good manners." In its transmission through the generations from the Fall to the Flood, it propagated itself so rapidly, and spread so fast and so far that its violence became uncontrollable, and nothing could check or stay its virulence; the only remedy that remained was to sweep away and swallow up in the waters of the Deluge that race of moral invalids, tainted as they were with this inveterate and deadly distemper. And even the waters of the Flood were powerless to cleanse from this moral corruption, or to wash away the stain of this sin-leprosy. Again, soon after this great catastrophe the taint of this old leprosy exhibited unmistakable symptoms, breaking out afresh, and reappearing even in the head of that privileged family which the ark had saved; for Noah, we read, having planted a vineyard, "drank of the wine, and was drunken; and he was uncovered within his tent." We are aware that the contagious nature of leprosy is disputed by some, but we prefer the view commonly held on the subject.

3. Leprosy was small at its first appearance; so, too, is sin. Leprosy commenced with a rising in the skin of the flesh, or a single bright spot. It was so small at the beginning as to be barely perceptible. A few specks or reddish spots on the skin were all that appeared at the outset. These spots became more numerous; they grew larger, bleaching the hairs that came in their way; they overspread the body, crusting it with leprous scurf or shining scales; sores and swellings ensued. For a long time it seemed only cutaneous. But it did not stop with the skin; it penetrated deep down. It ate its way to the bones, it attacked the joints, it reached the marrow. The blood is corrupt, portions of the extremities mortify and drop off, a wasting away supervenes, till the poor leper, mutilated and disfigured, presents a shocking sight a hideous spectacle, when dissolution at last brings him to a welcome grave. How dreadful was all this! And yet how like the leprosy of sin! It also is little in its beginnings, but it makes gradual, sometimes rapid, progress. No one has become entirely vile all at once. At the first appearance of the leprosy of sin in childhood, it is a mere spot a small speck. The beginning may be some slight evasion of parental authority, some trifling act of disobedience; or it may be some small departure from strict truth; or it may be, perhaps, a petty act of pilfering, an insignificant instance of dishonesty; or it may be a little outburst of childish passion. It appears so small a matter that the indulgent parent or guardian overlooks it as unworthy of notice at all events, undeserving of punishment; or the kind friend laughs at it as a mere childish trick. But oh! let it never be forgotten that that trifling disobedience, or small fib, or petty theft, or little ebullition of passion is the first breaking out of a spiritual leprosy the first manifestation of the plague-spot of sin. And who can set limits or bounds to a seemingly small transgression, once it has been repeated and repeated until it has grown into a habit? Who can tell where that single sin will end? Who can check its onward progress? What can resist its downward sweep when, like the rushing of the roaring torrent, or with more than the impetuosity of the mighty waterfall, it overbears and overcomes all resistance, hurrying its hapless victim downward to perdition?

4. Leprosy separated those afflicted with it from society; so does sin. As might be reasonably expected, leprosy, from its loathsomeness, the ceremonial uncleanness which it produced, as well as its infectious nature (if rightly judged to be so), excluded from society and rendered its victims a terror to all who saw or met or came near them. Thus we read in Lev_13:45, "The leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Tame, tame, Unclean, unclean." Here there are four unmistakable signs, which, when combined, served as a sufficient deterrent to any wayfarer or unwary person that might through ignorance or inadvertence approach the leprous person, and thereby catch infection, or at least contract ceremonial defilement. The bare head, with locks dishevelled; the garment rent from the neck to the waist; the beard, man"s ornament, covered in token of grief; were the ordinary signs of mourning for the dead or any great calamity; while the bandaged chin, and muffled lips uttering in doleful accents the melancholy cry, "Unclean, unclean!" was a warning which the most unwary passers-by were not likely to neglect at the time or ever after to forget. But it is further added, "He shall dwell alone; without the camp shall his habitation be." From other passages of the Word of God, we learn that they were not only separated from intercourse with others, but dwelt in a separate house, companied together, and were cut off entirely from the house of God. What a dreadfully deserted condition! Their nearest relatives shunned them, their dearest friends dreaded them, the tenderest ties were sundered by this loathsome disease of leprosy. Their touch was feared and fled from, for it was the touch of contagion; their company was shunned, for it imparted uncleanness and defilement; their very breath was dreaded as the pestilence, for it was the breath of disease and death. Here, in all this, is a sad symbol of sin. It separates between us and our God; it excludes us from his presence and privileges, from his friendship and family; it shuts us out from the society of his saints, from their benefits and blessedness; and, unless cleansed in God"s own way, it will shut us out at last finally and for ever from his heavenly temple, for "without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie." When King Uzziah became leprous in the house of the Lord, "the priests thrust him out from thence, yea, himself hasted also to go out, because the Lord had smitten him." If we could suppose the possibility of an unrenewed sinner being admitted into heaven if for a moment we might suppose the occurrence of a thing impossible, for the unclean shall never enter there would not the pure spirits of that upper sanctuary rush upon that unholy one with deepest indignation, thrusting him out at once from thence, and hurling him over the high battlements of heaven? Yea, would not such a one himself, Uzziah like, haste to get away from so pure a place, and to escape from such holy companionship? for heaven would not be heaven, and could not be heaven, to an unregenerate soul. How terrible the sinner"s condition, shunned as he is by the saintly, dreaded as he is by the pure and holy, separated from fellowship and communion with God on earth, shut out from the enjoyment and glory of God in heaven, secluded from all that is holy and happy both here and hereafter, and last of all and worst of all, shut up with the spirits of the lost shut up with the filthy, the fearful, the unbelieving and abominable; shut up with the devil and his angels; shut up with companions in misery, whose very companionship, apart altogether from "the worm that dieth not and the fire that is unquenchable," would be in itself a hell!

5. Leprosy was incurable by human power; sin is so likewise. The disease of leprosy, as we have seen, proceeded immediately from the hand of God, and so it was the hand of God alone that could remove it. No human power, no means that man might use, no medicines of any kind could avail aught, either for the relief or removal of this fatal malady. This will, perhaps, account for the circumstance of St. Matthew giving such prominence to our Lord"s cure of the leper by recording that miracle first. The first miracle publicly performed by our Lord was the changing of water into wine, as we read, "This beginning of miracles did Jesus in Cana of Galilee." But St. Matthew, writing immediately for the Jews, records this miracle of our Lord"s curing the leprosy first: though not first in the order of time, he gives it the precedence notwithstanding, because it was best calculated to impress his countrymen with the possession by Jesus of Divine power, and so of a Divine commission, since it was their fixed belief that none but God could effect a cure. Hence the King of Israel said, Am I God, to. kill and to make alive, that this man doth send unto me to recover a man of his leprosy?" In like manner the miracle which St. Luke, writing for the Gentiles, records first, was the cure of a demoniac, which proved the power of Jesus over those demons or deities which the Gentiles worshipped. Hence, too, as may be observed in passing, it is that because the word demon was equivocal in its meaning among the Gentiles sometimes denoting a good and sometimes an evil spirit St. Luke restricts the meaning to the latter by the epithet "unclean" ( akayarton); but St. Matthew never so employs it, and does not need to employ it, as the term had only the one sense of evil spirit among the Jews. Now, it is the same with the disease of sin. It never gets cured of itself; no mortal man can recover himself from it; no human being can restore the individual suffering from its pollution; no created power can heal this leprosy of the soul. God alone can deliver from this spiritual disease; the blood of Christ alone can cleanse from its defilement.

II THE CLEANSING OF LEPROSY REPRESENTS THE FORGIVENESS OF SIN. There is a remarkable and instructive contrast between the cleansing of a leper, recorded in the Old Testament, and the cleansing of the leper mentioned in the Gospels. That contrast holds both between the respective applicants and the different means of cure adopted. Naaman"s conduct for his is the case referred to presents a true picture of the natural heart proud and unhumbled. Had he been commanded to do some great thing, he would have readily complied; but the process prescribed by the prophet was too simple, the mode of cure too easy, and Naaman too proud to descend to it. He became wroth, and went away. The leper in the passage before us is determined to dare or die; he defies the law of limitation which prohibited his approach or address to his fellow-men, and restricted him within certain bounds to prevent his contact with the living; thus, breaking through the cordon sanitaire, he makes his way to Jesus. Again, the prophet in the former case prescribed certain means, saying, "Go and wash in Jordan seven times." Here Jesus simply speaks the leper into health.

1. The respectful application of the leper to our Lord. This is clearly seen when we combine the expressions in the different narratives. St. Matthew states generally that he worshipped him (prosekunei ). The word employed, coming from a root which means to kiss, kiss the hand to, as a mark of respect and homage, conveys the idea of obeisance or reverence to one greatly superior. St. Mark further informs us that he fell on his knees to him (gonupetwn); while from St. Luke we learn that, in his extremity and earnest entreaty, he fell on his face prostrate before him (pesw proswpon). With like humility, reverence, and earnestness must we come to Jesus. Like the leper, we must come in humility, feeling that we are nothing and that Christ is all. We must come in earnest, feeling the desperate nature of our disease and our hopeless, perishing, and lost condition without him. The lepers of Samaria ventured at all hazards to fall into the host of the Syrians, "If they save us alive, we shall live; and if they kill us, we shall but die." We must also with like reverence and decision approach. It was an act of profound homage, as to a superior, on the part of the leper, not yet perhaps of worship in the higher sense as to a Divine being; but we, with superior knowledge of his claims, must acknowledge him as our Lord, worship him as our Messiah, bow in homage at his feet, and embrace him as our Saviour. Thus approaching him as lowly penitents, humble suppliants, and polluted transgressors, we, too, shall experience his power, and realize the preciousness of his salvation.

2. The reception of the leper by our Lord. St. Luke, with his customary medical exactness, tells us that this was a leper of no common kind, but one afflicted with the worst type of the disease, the sorest stage of it he was full of leprosy (plhrhv leprav). St. Mark, again, makes us acquainted with our Lord"s deep feeling of compassion for this poor sufferer (spalagcnisyeiv). "He stretched out his hand to him and touched him." By that touch he inspired the man with confidence, who believed in his power to cleanse, but doubted his willingness to risk contagion or ceremonial defilement; by that touch he proved himself "Lord of the Law," and exempt from its ritualistic restrictions; by that touch he broke through the ceremonialism which had usurped the place of true religion among the degenerate Jews of that time; by that touch, perhaps, he gave a sensible sign that healing virtue had already proceeded from him, and that the leper was virtually cleansed; by that touch he showed, as if by symbol, that he himself was made in the likeness of sinful flesh, and yet remained unsoiled by sin.

3. The response of our Lord to the application of the leper. The application of the leper shows

(1) the prevalent opinion about this malady, that it was not a mere disease, but a defilement; and therefore he speaks of cleansing (kayarisai) rather than cure. But

(2) the application implies faith in the Saviour"s power. He did not question the Saviour"s ability, he only doubted his willingness to exercise that ability on his behalf. He did not say, "If thou canst," but "If thou wilt, thou canst." The form of conditional sentence by which the leper expresses his mind of the matter is that of probable contingency (ean with the subjunctive), and so not a mere supposition. This unquestioning faith in Christ"s power was faith of no ordinary kind; it was faith in his power as something more than human. This leper was painfully conscious of his disease; he knew that the "finger of God" had touched him; he must have been convinced that no earthly power could cleanse or cure him, and therefore, when he confessed his belief in Jesus" power to effect it, he must have attributed to him vastly more than human potency in a word, not less than power Divine. The term of address, Kurie , is more than respect it is belief in his Messiahship. True, he doubted the will; he feared, and no wonder, lest the foulness of his disease, its loathsomeness, its extremely disgusting nature, its thorough repulsiveness, might act as a deterrent, and prevent the much-desired relief. But no, Jesus meets him on his own ground; he responds to him in his own chosen terms; he employs in reply the very words. And thus, by his hand outstretched in kindness, by the touch of tenderness, by the look of compassion, and now by the words he uses, and the tone, perhaps, in which he utters them, he at once reassures the sufferer, and at once and for ever removes his suffering. The leper had said, "If thou wilt;" Jesus replies, "I will." The leper had said, "Thou canst cleanse me;" Jesus responds, "Be cleansed." He spake the word, and healed him; he gave the command, and the leper was cleansed. The scales fell off, the swellings subsided, the sores were healed, the unnatural whiteness gave place to the hue of health, his skin became fresh as that of a chubby child. The words of Ambrose

(3) have been often repeated; they are worth remembering, and are as follows:Volo dicit propter Photinum; imperat propter Arium; tangit propter Manicaeum; Photinus held Christ to be a mere man; Arins maintained his inequality with the Father; and Manichaeus asserted he was only a phantom without human flesh.

4. Relation of this to ourselves. In coming to Christ we must

(1) have faith in his power. All we can expect from an earthly physician is that, with his knowledge of the healing art, he will do the best he can; that he will exert his medical skill to the utmost; that he will leave no means or medicines unapplied. But, with all his skilfulness and integrity of purpose and earnest desire to effect a cure, the appliances may be unavailing, the utmost exertions unsuccessful, and the disease may prove fatal. The soul"s leprosy is beyond the power of any earthly physician; it baffles all human skill, and, if uncured, it ends in eternal death. We bless God there is one, though only one, Physician in heaven above or earth beneath that has power to cleanse and cure. In coming for cure we must

(2) acknowledge our dependence on his sovereign will. We have no claim on him, nothing to recommend us to him, no merit to plead; we must refer all to his will, depend wholly on his mercy, trust his unlimited grace, cast ourselves at his feet, saying with the leper, "If thou wilt, thou canst." But

(3) no one ever applied to him in this way whose application was in vain; no one ever came to him humbly and sincerely that was sent away uncured; no one ever came to him for cleansing that went unblest away. "Him that cometh unto me I will in no wise cast out." Once more,

(4) while at the first we refer everything to the will of the Physician, we must ever after in everything yield obedience to that will and follow his directions, however mysterious or humbling they may be, whatever self-denial or self-sacrifice they may require. "See thou say nothing to any man; but go thy way, show thyself to the priest;" such is the direction given to the leper, now cleansed and cured. It has been well said, in reference to our Lord sending the leper to the priest, that "though as God he had just showed himself above the Law, yet as man he came to fulfill the Law." But why command him "to say nothing to any man"? To teach the avoidance of boasting and of ambition to his followers, according to Chrysostom; lest the crowd, attracted by and astonished at his miracles merely, should not allow sufficient opportunity for teaching, according to Beza; lest the report of the miracle might outrun him, and the priest, through ill will or envy, refuse to pronounce him cleansed, according to Grotius and others; other reasons have been assigned, e.g. the avoidance of tumult and excitement, or the subordinate place of miracles in his ministry; it was rather to lose no time in conversation about the cure, but to regard it of prime importance and claiming first attention to get his cleansing attested by the priest and to prove his gratitude by works rather than words, presenting the offering enjoined in the Law recorded in Lev_14:4-10. "The customary salutations were formal and tedious, as they are now, particularly among Druses and other non-Christian sects, and consumed much valuable time... Another propensity an Oriental can scarcely resist, no matter how urgent his business, is, that if he meets an acquaintance, he must stop and make an endless number of inquiries, and answer as many." But

(5) the testimony desired was official proof of the reality of the man"s cleansing by the scrutiny and certificate of the priest; or it was to prove the Saviour"s reverence for the Law; or perhaps even for a testimony against the people, because of unbelief in not acknowledging his Messiahship, notwithstanding all his mighty works.

LESSONS.

1. No bodily disease is one-millionth part so terrible in its ravages as sin, of which leprosy is such a special and striking type; none so dreadful in its results, or so destructive in its consequences. It darkens that spirit in man that once reflected so purely and perfectly the image of the Creator; it defiles the fountain-head of thought and feeling; it destroys the health and happiness of the soul.

2. Our Lord is able to deliver from this disease and save from sin. This miracle, as a sort of acted parable, plainly and impressively teaches this. He spake the omnific word that cleansed the leper though the exercise of his volition was all that was needed, for he had already touched him, to showy, perhaps, that the foul disease was gone. He is as willing as he is able, he is as ready as he is powerful, his love being great as his power. He is more willing to heal than we are to seek and accept the blessing.

3. He is not only willing, but waiting to bestow on us present and immediate blessings. Present pardon and purity and peace, immediate grace and instant loving-kindness, instantaneous spiritual health, as well as future everlasting happiness, are among the boons which he stands waiting to confer.

4. Present application is our duty as well as our privilege. The present is his accepted time; he is willing to receive us now, he is waiting to cleanse us now, he is ready to bless us now. Present opportunities may not return, present impressions may be effaced and never renewed; his spirit will not always strive, his salvation will not be offered evermore. J.J.G.

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

Matt. viii, 2; Luke v, 12.

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

The last miracle of our Saviour’s recorded in this chapter, is the healing of a leper; he came, beseeching Christ to heal him, saying, If thou wilt, thou canst make me clean.

Where observe, 1. He doth not question Christ’s power, but distrusts Christ’s willingness to heal him; Lord if thou wilt, thou canst. Christ’s divine power must be fully assented to, and firmly believed, by all those that expect benefit by him, and healing from him.

Observe, 2. The great readiness of Christ to help and heal this distressed person. Jesus touched him, saying, I will, be thou clean.

By the ceremonial law, the leper was forbidden to be touched, therefore Christ’s touching the leper showed him to be above the law, and that he was the Lord of it, and might dispense with it; and his healing the leper by the word of his mouth, and touch of his hand, showed him to be truly and really God. Leprosy among the Jews was an incurable distemper, called the finger of God, a disease of his sending, and of his removing.

Our Saviour therefore, as a proof of his being the true Messiah, tells John’s disciples, that the lepers were cleansed, and the dead raised Mat 11:5 by him; which two being joined together, do imply, that the cleansing of lepers is as much an act of divine power as the raising of the dead.

And accordingly, it is said, Am I God, that this man sends to me to cure a man of his leprosy? 2Ki 5:7

Observe, 3. The certainty and suddenness of the cure was a proof of Christ’s divine power; immediately his leprosy was cleansed. Christ not only cured him without means, but without the ordinary time required for such a cure. Thus Christ showed both power and will to cure him miraculously, who believed his power, but questioned his willingness.

Observe, 4. The cause, moving our Saviour to cure this leper; his bowels were moved with tender pity and compassion towards him. Christ’s exercising acts of mercy and compassion, with such condolency and sympathizing pity, should by way of example teach us to be inwardly moved with tender compassion and mercy towards such as are in misery. We are not only to draw out our bread, but to draw out our soul, to the hungry.

Observe, 5. A twofold charge and command given by Christ to the leper after his cure.

First, to conceal and tell it to no man. Where the great modesty, humility, and piety, of Christ, is discovered, together with the care of his own safety. His modesty, in not desiring his good deeds should be published and proclaimed; his humility, in shunning vain-glorious applause and commendation; his piety, in desiring all honour and glory should redound entirely to God. And the care of his own safety appeared, lest the publishing of his miracles should create him untimely danger from the Pharisees.

The second part of the charge given to the recovered leper, was to show himself to the priest, and offer the gift which Moses commanded for a testimony unto them; that is, to testify to the Jews, that he did not oppose the ceremonial law, which required a thank-offering at his hand, and that he was the true and promised Messiah.

Learn thence, That our Saviour would have the ceremonial law punctually observed so long as the time for its continuance did endure; though he came to destroy that law, yet, whilst it stood, he would have it punctually observed.

Observe, 6. Notwithstanding our Saviour’s strict prohibition, the leper publishes the fame of this miracle. It is likely his intention might be good, in extolling his great Benefactor; but his acting contrary to Christ’s command was a fault, and shows the corruption of human nature, in being most forward to that which is most forbidden. It is a sin to do any thing against the command of Christ, though with never so good a meaning, purpose, and intention, to exalt and honour Christ.

Observe lastly, The inconveniences which attended our Saviour upon this indiscreet publication of the miracle; and they were two:

1. Our Saviour could no more enter into Capernaum, and other cities, to preach in an open manner, as he had done, by reason of the great concourse of people after him.

2. The fame of this miracle brought the people about him from all quarters; not so much to hear as to see; not so much to hear his holy and heavenly doctrine which he taught, as to gratify their curiosity with the sight of the miracles which he wrought.

O how many thronged after Christ, more to have their bodily diseases cured, than their souls healed! Christ desired not their flocking after him upon this account; therefore he retires from the breath of popular applause: he would not openly enter into the city, but was without in desert places. O how great humility! How little did our blessed Redeemer regard the applause and commendation of men!

Constantly we find him, as soon as his public preaching and working of miracles was over, withdrawing himself from the multitude into some private place apart: he doth not stay in the crowd with his ear open to listen how men admire the preacher, and applaud the sermon. Plainly showing, that he sought his Father’s glory, not his own praise or the people’s commendation; leaving his example as an instructive pattern to all his ministers and ambassadors, to take heed of vain-glory; not to affect popularity, or to seek the applause and commendation of men in what they do, resolving that man’s opinion shall be nothing with them, but that the pleasing of God, and doing their duty to the souls of their people, shall always be their whole scope.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XXXIV. Heals a Leper].

XXXIV. JESUS HEALS A LEPER AND CREATES MUCH EXCITEMENT. aMATT.VIII. 2-4; bMARK I. 40-45; cLUKE V. 12-16.

c12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, bthere cometh acame bto him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties or modifications of elephantiasis, namely, tubercular, spotted or streaked, and anæsthetic. Elephantiasis is the leprosy found in modern times in Syria, Greece, Spain, Norway and Africa. Now, since Lev_13:1-59., in determining [176] leprosy, lays great stress on a white or reddish-white depression of the skin, the hairs in which are turned white or yellow, and since it also provides that the leper who is white all over shall be declared clean, and since in the only two cases where lepers are described-- Num_12:10, 2Ki_5:27--they are spoken of as "white as snow," scholars have been led to think that the Biblical leprosy was the white form of psoriasis. But the facts hardly warrant us in excluding the other forms of psoriasis, or even elephantiasis; for 1. Leviticus xiii. also declares that any bright spot or scale shall be pronounced leprosy, if it be found to spread abroad over the body; and this indefinite language would let in elephantiasis, cancer and many other skin diseases. In fact, the law deals with the initial symptoms rather than with the ultimate phases of the fully developed disease. 2. Elephantiasis was a common disease in our Saviour's time, and has been ever since, and would hardly be called leprosy now, if it had not been popularly so called then. The word "leprosy" comes from "lepo," which means to peel off in scales. It is hereditary for generations, though modern medical authorities hold that it is not contagious. However, the returning Crusaders spread it all over Europe in the tenth and eleventh centuries, so that according to Matthew Paris there was no less than nine thousand hospitals set apart for its victims. The facts that the priests had to handle and examine lepers, and that any one who was white all over with leprosy was declared clean, led scholars to think that the laws of Moses, which forbade any one to approach or touch a leper, were not enacted to prevent the spread of a contagion, but for typical and symbolic purposes. It is thought that God chose the leprosy as the symbol of sin and its consequences, and that the Mosaic legislation was given to carry out this conception. Being the most loathsome and incurable of all diseases, it fitly represents in bodily form the ravages of sin in the soul of a man. But there must also have been a sanitary principle in God's laws, since we still deem it wise to separate lepers, and since other people besides the Hebrews (as the Persians) prohibited lepers from mingling with other [177] citizens. Elephantiasis is the most awful disease known. The body of its victim disintegrates joint by joint, until the whole frame crumbles to pieces. Psoriasis is milder, but is very distressing. Mead thus describes a case: The "skin was shining as covered with flakes of snow. And as the furfuraceous or bran-like, scales were daily rubbed off, the flesh appeared quick or raw underneath." In addition to the scaly symptoms, the skin becomes hard and cracks open, and from the cracks an ichorous humor oozes. The disease spreads inwardly, and ends in consumption, dropsy, suffocation, and death], ca man full of leprosy [Some have thought that Luke meant to indicate one so completely covered with leprosy as to be clean ( Lev_13:28, Lev_13:29, Lev_13:36, Lev_13:37). But the fact that Jesus sent him to the priest, shows that he was not such a clean leper. Luke meant to describe a leper in the last stages of the disease--a leper past all hope]: and when he saw Jesus, bbeseeching him, and kneeling down to him, and saying to him, che fell on his face, aand worshipped him, cand besought him, saying, bunto him, cLord [The Jews, in addressing any distinguished person, usually employed the title "Lord." They were also accustomed to kneel before prophets and kings. It is not likely that the leper knew enough of Jesus to address him as the Son of God. He evidently took Jesus for some great prophet; but he must have had great faith, for he was full of confidence that Jesus had power to heal him, although there was but one case of leper-cleansing in the Scriptures-- 2Ki_5:1-19, Luk_4:27], if thou wilt, thou canst make me clean. [The leper believed in the power of Jesus, but doubted his willingness to expend it on one so unworthy and so unclean. In temporal matters we can not always be as sure of God's willingness as we can be of his power. We should note that the man asked rather for the blessing of cleanness than for health. To the Jew uncleanness was more horrible than disease. It meant to be an outcast from Israel, and to be classed with swine, dogs and other odious and abhorrent creatures. The leper, therefore, prayed that the Lord would remove his shame [178] and pollution.] b41 And being moved with compassion, he stretched forth his hand, and touched him [Mark habitually notes the feelings, and hence also the gestures of Jesus. It was not an accidental, but an intentional, touch. Popular belief so confused and confounded leprosy with the uncleanness and corruption of sin, as to make the leper feel that Jesus might also compromise his purity if he concerned himself to relieve it. The touch of Jesus, therefore, gave the leper a new conception of divine compassion. It is argued that Jesus, by this touch, was made legally unclean until the evening ( Lev_13:46, Lev_11:40). But we should note the spirit and purpose of this law. Touch was prohibited because it defiled the person touching, and aided not the person touched. In Jesus' case the reasons for the law were absent, the conditions being reversed. Touching defiled not the toucher, and healed the touched. In all things Jesus touches and shares our human state, but he so shares it that instead of his being defiled by our uncleanness, we are purified by his righteousness. Moreover, Jesus, as a priest after the order of Melchizedek ( Heb_5:6), possessed the priestly right to touch the leper without defilement-- Heb_4:15], and saith unto him, { csaying, I will; be thou made clean. [The Lord's answer is an echo of the man's prayer. The words, "I will," express the high authority of Jesus.] b42 And straightway the ahis cleprosy departed from him, awas cleansed. band he was made clean. ["Luke says, 'departed', giving the merely physical view of the event. Matthew says, 'was cleansed', using ceremonial language. Mark combines the two forms"--Godet.] 43 And he strictly charged him, cto tell no man [The language used indicates that Jesus sternly forbade the man to tell what had been done. The man's conduct, present and future, shows that he needed severe speech. In his uncontrollable eagerness to be healed he had overstepped his privileges, for he was not legally permitted to thus enter cities and draw near to people ( Num_5:2, Num_5:3); he was to keep at a distance from them, and covering his mouth, was to cry, "Tame, [179] tame--unclean, unclean" ( Lev_13:45, Lev_13:46, Luk_17:12, Luk_17:13). The man evinced a like recklessness in disregarding the command of Jesus]: band straightway sent him out, a4 And Jesus saith unto him, See thou tell no man; bsay nothing to any man: [Several reasons are suggested why the Lord thus commanded silence: 1. It may have been better for the man not to mention his cure ( Joh_9:34). 2. He required the decision of the priest to make him legally clean; and too much talk might so prejudice the priests as to lead them to refuse to admit his cure. 3. But the best reason is that it accorded with our Lord's general course, which was to suppress excitement, and thus prevent too great crowds from gathering about him and hindering his work. To take this view is to say that Jesus meant to prevent exactly what happened] cbut go, and show thyself to the priest, and offer for thy cleansing, according as Moses commanded, bthe things which athe gift that Moses commanded, for a testimony unto them. [Though healed of his leprosy, the man was not legally clean until declared so by the priest. The priest alone could readmit him to the congregation. The local priest inspected the healed leper, and if he was found clean or cured, he was purified by the use of two birds, cedar wood, scarlet and hyssop, razor and bath. After seven days he was again inspected, and if still cured the priest repaired with him to the temple, where he offered the gift for his cleansing, which was three lambs, with flour and oil; or if the leper was poor, one lamb and two doves or pigeons, with flour and oil ( Lev_14:19-22.). The healed leper was a testimony that Messiah, the great Physician, had come, and that he respected the law of Moses. This testimony was given both to priests and people.] 45 But he went out [from the presence of Jesus and from the city], and began to publish it much, and to spread abroad the matter, { c15 But so much the more went abroad the report concerning him:. [The leper was so elated that he could scarcely refrain from publishing his cure, and he must also have thought that this was what Jesus really [180] wanted--that in commanding him not to publish it he did not mean what he said] and great multitudes came together to hear, and to be healed by him of their infirmities. binsomuch that Jesus could no more openly enter into a city [Not a natural or physical inability, but the inability of impropriety. Jesus could not do what he judged not best to do. The excitement cause by such an entry was injurious in several ways: 1. It gave such an emphasis to the miracles of Jesus as to make them overshadow his teaching. 2. It threatened to arouse the jealousy of the government. 3. It rendered the people incapable of calm thought. Two things constantly threatened the ministry of Jesus, namely, impatience in the multitude, and envious malice in the priests and Pharisees. Jesus wished to add to neither of these elements of opposition. Thus the disobedience of the leper interrupted Jesus, and thwarted him in his purpose to visit the villages. Disobedience, no matter how well-meaning, always hinders the work of Christ], c16 But he withdrew himself in the deserts, bwas without in desert places: [That is, the the remote grazing-lands like that desert in which he afterwards fed the five thousand. Such was our Lord's unexampled meekness that he preferred the silent deserts to the applause of multitudes. His meekness was as high above the capacity of a merely human being as were his miracles] cand prayed. [Luke's gospel is pre-eminently the gospel of prayer and thanksgiving] band they came to him from every quarter.

[FFG 176-181]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

40. There came a leper. See notes on Matt. 8:2–4. Compare also Luke 5:12–15. This miracle occurred after the Sermon on the Mount. Leprosy, that terrible scourge of the East, is unknown in our times, or even in the United States.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

A leper came to him. He was begging him; he knelt down and said to him

"A leper came to Jesus. He knelt down and was begging Jesus and said"

If you are willing, you can make me clean

In the first phrase, the words "to make me clean" are understood because of the second phrase. AT: "If you are willing to make me clean, then you can make me clean" (See: Ellipsis)

are willing

"want" or "desire"

you can make me clean

In biblical times, a person who had any of certain skin diseases was considered unclean until his skin had healed enough that he was no longer contagious. AT: "you can heal me" (See: Metaphor)

Moved with compassion, Jesus

Here the word "moved" is an idiom meaning to feel emotion about another's need. AT: "Having compassion for him, Jesus" or "Jesus felt compassion for the man, so he" (See: Idiom)

I am willing

It may be helpful to state what Jesus is willing to do. AT: "I am willing to make you clean" (See: Ellipsis)

translationWords

leper

clean

compassion

Jesus

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

40–45. THE CLEANSING OF A LEPER

Mat 8:2-4. Luk 5:12-16

The three Evangelists give this miracle in different connexions. Mt. places it first in his three triplets of specimens of the Messiah’s mighty works, just after Christ had come down from delivering the Sermon on the Mount. Lk. places it just after the call of the first disciples. On the impossibility of eliminating miracles from the career of Jesus Christ see Sanday, Outlines of the Life of Christ, p. 113; Illingworth, Divine Immanence, p. 90; R.J. Ryle, M.D., Hibbert Journal, Apr. 1907, pp. 572–586. The healing of a leper cannot be explained as a case of “suggestion” or ordinary “faith-healing.” We have twelve cases of leprosy in N.T., this one, Simon the Leper (Mar 14:3), and the ten in Luk 17:12. The literature on the subject is enormous; see artt. in D.B., D.C.G., Enc. Brit., etc. Lepers were probably numerous in Palestine then as now, and the malady probably differed greatly in malignity, some skin-diseases being reckoned as “leprosy.” The disciples were commissioned to heal lepers (Mat 10:8).

40. λεπρός. The physician (Luk 5:12) says that he was “full of leprosy,” which perhaps shows that he was not ceremonially unclean (Lev 13:12-13), and therefore was able to approach Christ. But his misery might make him desperate, and those near Christ would draw away when the leper approached.

[καὶ γονυπετῶν]. Cf. Mar 10:17. The humble prostration is in all three, but differently expressed: Mt. προσεκύνει (his favourite word), Lk. πεσὼν ἐπὶ πρόσωπον. If καὶ γονυπετῶν had been an interpolation ([216][217][218][219] omit), we should probably have had a word taken from Mt. or Lk. The combination of participles is in Mk’s style.

[216] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[217] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[218] Codex Seidelianus I. 9th or 10th cent. Contains Mar 1:13 to Mar 14:18; Mar 14:25 to Mar 16:20.

[219] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

Ἐὰν θέλῃς. He fears that Jesus may judge him to be unworthy of so enormous a boon. De voluntate Domini non quasi pietatis incredulus dubitavit, sed quasi colluvionis suae conscius non praesumpsit (Bede). Contrast the father’s εἴ τι δύνῃ (Mar 9:22).

δύνασαί με καθαρίσαι. Leprosy was believed to be incurable, except by Him who had inflicted this “stroke.” The man’s faith, therefore, is great, esp. if this was the first instance of Christ’s healing a leper. The form δύνασαι (Mat 5:36; Mat 8:2; Luk 5:12; Luk 6:42; Joh 13:36) is well attested here, though [220] has δύνῃ, which is right in Mar 9:22-23; Luk 16:2.

[220] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

καθαρίσαι. After δύναμαι the aor. infin. is, normal; Mar 1:45, Mar 2:4, Mar 3:20; Mar 3:24-27, Mar 5:3, Mar 6:5; Mar 6:19, Mar 7:15. In Lev 13:6-7; Lev 13:13, etc., καθαρίζειν is used of the priest pronouncing the leper to be clean; here, as elsewhere in N.T., it is used of the actual cleansing.

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.

40-45.] Cleansing of a leper. Mat 8:2-4.Luk 5:12-14Luk 5:12-14. The account here is the fullest, and evidently an original one, from an eye-witness. St. Luke mentions (ver. 15) the spreading of the fame of Jesus, without assigning the cause as in our ver. 45. See note on Matt.

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

40. λέπρος—a leper. The reason for introducing this one miracle, among the many belonging to this journey, is told in v. 45. It turned him aside from his original purpose of visiting the neighboring towns, and forced him into retirement. παρακαλῶν αὐτὸν καὶ γονυπετῶν, λέγων αὐτῷ—beseeching him and kneeling, saying to him.2

Omit αὐτὸν after γονυπετῶν, Tisch. WH. א L 1, 209, some mss. of Lat. Vet. Vulg. etc. Omit καὶ γονυπετῶν αὐτὸν Treg. marg. (Treg.) RV.marg. (WH.) BDG Γ 124, some mss. of Lat. Vet. etc. Omit καὶ before λέγων Tisch. WH. א* B 69 * Memph. etc.

With this reading, λέγων, saying, is not co-ordinate with παρακαλῶν and γονυπετῶν, but subordinate to them. ἐὰν θέλῃς δύνασαι—if thou wilt, thou canst. He does not doubt the ability, but the willingness of Jesus. This willingness is the point that all petition seeks to carry, the doubt that it seeks to remove. καθαρίσαι—cleanse. Leprosy was not only a repulsive and dangerous disease, but it made a man unclean ceremonially, so that lepers were cut off from intercourse with their fellows, and assigned a place by themselves outside the gates.3 It was a part of Jesus’ disregard of the merely ceremonial part of the law that he allowed these unclean persons to approach him. It did not accord with his nature to obtrude this disregard, but he had no scruples whenever the law interfered with higher things.

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