Luke 5:14
in Luke 5“Do not tell anyone,” Jesus instructed him. “But go, show yourself to the priest and present the offering Moses prescribed for your cleansing, as a testimony to them.”
BSB
The same verse in ASV and KJV ▾
ASV
And he charged him to tell no man: but go thy way, and show thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
KJV
And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
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This verse in Luke 5
Commentary
21 notes on this verseBut lest leprosy should become rife among us, let each avoid boasting after the example of our Lord's humility. For it follows, And he commanded him that he should tell it to no one, that in truth he might teach us that our good deeds are not to be made public, but to be rather concealed, that we should abstain not only from gaining money, but even favour. Or perhaps the cause of His commanding silence was that He thought those to be preferred, who had rather believed of their own accord than from the hope of benefit.
This site's exposition
show yourself to the priest
Jesus sends the healed man to the priest with the offering Moses prescribed, the rite set out in Leviticus 14. The words as a testimony to them name the purpose, since the priests would examine the evidence for themselves.
The record, by era
The Church Fathers5 voices
And that the Priest also should know that not by the order of the law, but by the grace of God above the law, he was cured. And since a sacrifice is commanded by the regulation of Moses, the Lord shows that He does not abrogate the law, but fulfil it. As it follows, And offer for thy cleansing according as Moses commanded.
Or because the law is spiritual He seems to have commanded a spiritual sacrifice. Hence he said, As Moses commanded. Lastly, he adds, for a testimony unto them. The heretics understand this erroneously, saying, that it was meant as a reproach to the law. But how would he order an offering for cleansing, according to Moses' commandments, if he meant this against the law?
(de Qu. Ev. l. ii. qu. 3.) He seems here to approve of the sacrifice which had been commanded through Moses, though the Church does not require it. It may therefore be understood to have been commanded, because not as yet had commenced that most holy sacrifice which is His body. For it was not fitting that typical sacrifices should be taken away before that which was typified should be confirmed by the witness of the Apostles' preaching, and the faith of believers.
So far as renouncing all human glory went, He forbade the man to publish abroad the cure; but so far as the honour of the law was concerned, He requested that the usual course should be followed: "Go, show thyself to the priest, and present the offering which Moses commanded." For the figurative signs of the law in its types He still would have observed, because of their prophetic import.
Anyone can see the profound and mighty mystery of Christ written for our benefit in Leviticus. For the law of Moses declares the leper defiled and gives orders for him to be put out of the camp as unclean. What if the malady is relieved? It commands that he should then be capable of readmission. Moreover, it clearly specifies the manner in which he is to be pronounced clean....We may see, then, in the birds (offered at the cleansing of the leper) Christ suffering in the flesh according to the Scriptures but remaining also beyond the power of suffering.... That the one bird then was slain, and that the other was baptized indeed in its blood, while itself exempt from slaughter, typified what was really to happen. For Christ died in our place, and we, who have been baptized into his death, he has saved by his own blood.
14 more voices on this verse
The Church Fathers4 voices
He says then, for a testimony unto them, because this deed makes manifest that Christ in His incomparable excellence is far above Moses. For when Moses could not rid his sister of the leprosy, he prayed the Lord to deliver her. But the Saviour, in His divine power, declared, I will, be thou clean. (Numb. 12:13.)
(Hom. 26. in Matt.) And since frequently men, when they are sick, remember God, but when they recover, wax dull, He bids him to always keep God before his eyes, giving glory to God. Hence it follows, But go and show thyself to the Priest, in order that the leprous man being cleansed might submit himself to the inspection of the Priest, and so by his sanction be counted as healed. (ubi sup.) Or, for a testimony against them, i. e. as a reproof of them, and a testimony that I respect the law. For now too that I have cured thee, I send thee for the examination of the priests, that thou shouldest bear me witness that I have not played false to the law.
The authority of power in the Lord is here compared with the steadfastness of faith manifest in the leper. He fell on his face because it is a mark of humility and modesty that each feel shame for the sins of his life, but shyness did not restrict his confession. He showed the wound, he begged for the remedy, and the very confession is full of piety and faith. "If you will," it says, "you can make me clean." He conceded the power to the Lord's will. But he doubted concerning the Lord's will, not as if unbelieving in piety, but as if aware of his own impurity, he did not presume. The Lord replies to him with a certain holiness. "I will: be clean. And immediately the leprosy departed from him." For there is nothing between God's command and his work, because the work is in the command. Thus he spoke, and they came into being. You see that it cannot be doubted that the will of God is power. If, therefore, his will is power, those who affirm that the Trinity is of One will affirm that it is of one power. Thus the leprosy departed immediately. In order that you may understand the effect of healing, he added truth to the work.
He is commanded to show himself to the priest and sacrifice for his cleansing. In offering himself to the priest, the priest may understand that he was cured not by the ordinance of the law but by the grace of God above the law. When the sacrifice is performed according to Moses' precept, the Lord shows that he did not destroy the law but fulfilled it. Furthermore, by proceeding according to the law, he was seen to heal above the law those whom the remedies of the law had not healed. "For the law is spiritual," and therefore it is seen that a spiritual sacrifice is commanded.
The Medieval Church4 voices
And he commanded him to tell no one. After the cure of the disease, the Evangelist here subjoins the instruction of the one cured. But Christ teaches the cured leper, and in him anyone else, three things: the first is that the proclamation of praise …
But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.
And he commanded him to tell no one. Why is he commanded to tell no one, unless to teach that our benefits are not to be made public, but kept hidden? So that we may abstain not only from the reward of money, but also …
And go, show yourself to the priest, and offer for your cleansing, as Moses commanded, as a testimony to them, etc. He is ordered to show himself to the priest, so that the priest might understand that he was cured not by the order of …
The Puritans and the Awakening3 voices
And he charged him to tell no man,.... Of his cure, and by whom he received it; but go show thyself to the priest. The Syriac and Persic versions read, "to the priests: and offer for thy cleansing, according as Moses has commanded, for a testimony unto them"; See Gill on Mat 8:4.
(2.) We must be very thankful, and make a grateful acknowledgment of the divine grace: Go, and offer for thy cleansing. Christ did not require him to give him a fee, but to bring the sacrifice of praise to God; so far was he from using his power to the prejudice of the law of Moses.
Christ's public serviceableness to men and his private communion with God; these are put together here, to give lustre to each other. (1.) Though never any had so much pleasure in his retirements as Christ had, yet he was much in a crowd, to do good,
The Nineteenth Century3 voices
And offer for thy cleansing - A Hindoo, after recovering from sickness, presents the offerings he had vowed when in distress, as a goat, sweetmeats, milk, or any thing directed by the Shaster. All nations agreed in these gratitude-offerings for benefits received from the object of their worship.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
We see in this passage — our Lord Jesus Christ's POWER over incurable diseases. "A man full of leprosy" applies to Him for relief, and is at once healed. This was a mighty miracle. Of all illnesses which can afflict the body of man — leprosy appears to be the most severe. It affects every part of the constitution at once. It brings sores and decay upon the skin , corruption into the blood , and rottenness into the bones . It is a living death , which no medicine can check or stop. Yet here we read of a leper being made well in a moment. It is but one touch from the hand of the Son of God — and the cure is effected. It is but one single touch of that almighty hand! "And immediately the leprosy departed from him." We have in this wonderful history — a lively emblem of Christ's power to heal our souls. What are we all, but spiritual lepers in the sight of God? Sin is the deadly leprosy by which we are all affected. It has eaten into our vitals. It has infected all our faculties. Heart, conscience, mind, and will — all are diseased by sin. From the sole of our foot, to the crown of our head — there is no soundness in us — only welts and wounds and putrefying sores! (Isaiah 1:6.) Such is the state in which we all are born. Such is the state in which we all naturally live. We are in one sense dead — long before we are laid in the grave. Our bodies may be healthy and active — but our souls are by nature dead in trespasses and sins! Who shall deliver us from this body of death? Let us thank God that Jesus Christ can! He is that divine Physician, who can make old things pass away, and all things become new. In Him is life. He can wash us thoroughly in His own blood — from all the defilement of sin. He can quicken us, and revive us by His own Spirit. He can cleanse our hearts, open the eyes of our understandings, renew our wills, and make us whole!
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
We see in this passage — our Lord Jesus Christ's POWER over incurable diseases. "A man full of leprosy" applies to Him for relief, and is at once healed. This was a mighty miracle. Of all illnesses which can afflict the body of man — leprosy appears to be the most severe. It affects every part of the constitution at once. It brings sores and decay upon the skin , corruption into the blood , and rottenness into the bones . It is a living death , which no medicine can check or stop.
The words behind it
24 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| αὐτὸς | autos | He himself | G846 → | 5565 times |
| παρήγγειλεν | parengeilen | ordered | G3853 → | 31 times |
| αὐτῷ | auto | him | G846 → | 5565 times |
| μηδενὶ | medeni | no one | G3367 → | 90 times |
| εἰπεῖν | eipein | to tell | G2036 → | 925 times |
| ἀλλ᾽ | all᾽ | But | G235 → | 635 times |
| ἀπελθὼν | apelthon | having gone | G565 → | 115 times |
| δεῖξον | deixon | do show | G1166 → | 33 times |
| σεαυτὸν | seauton | yourself | G4771 → | 2973 times |
| τῷ | to | to the | G3588 → | 19766 times |
| ἱερεῖ | hi'erei | priest | G2409 → | 30 times |
| καὶ | kai | and | G2532 → | 9120 times |
| προσένεγκε | prosenegke | do offer | G4374 → | 47 times |
| περὶ | peri | for | G4012 → | 332 times |
| τοῦ | tou | the | G3588 → | 19766 times |
| καθαρισμοῦ | katharismou | cleansing | G2512 → | |
| σου | sou | of you | G4771 → | 2973 times |
| καθὼς | kathos | even as | G2531 → | 182 times |
| προσέταξεν | prosetaxen | commanded | G4367 → | |
| Μωϋσῆς | mouses | Moses | G3475 → | 78 times |
| εἰς | eis | for | G1519 → | 1755 times |
| μαρτύριον | marturion | a testimony | G3142 → | 19 times |
| αὐτοῖς.¶ | autois | to them. | G846 → | 5565 times |
καὶAnd
kaiG2532 →9120 times
αὐτὸςHe himself
autosG846 →5565 times
παρήγγειλενordered
parengeilenG3853 →31 times
αὐτῷhim
autoG846 →5565 times
μηδενὶno one
medeniG3367 →90 times
εἰπεῖνto tell
eipeinG2036 →925 times
ἀλλ᾽But
all᾽G235 →635 times
ἀπελθὼνhaving gone
apelthonG565 →115 times
δεῖξονdo show
deixonG1166 →33 times
σεαυτὸνyourself
seautonG4771 →2973 times
τῷto the
toG3588 →19766 times
ἱερεῖpriest
hi'ereiG2409 →30 times
καὶand
kaiG2532 →9120 times
προσένεγκεdo offer
prosenegkeG4374 →47 times
περὶfor
periG4012 →332 times
τοῦthe
touG3588 →19766 times
καθαρισμοῦcleansing
katharismouG2512 →
σουof you
souG4771 →2973 times
καθὼςeven as
kathosG2531 →182 times
προσέταξενcommanded
prosetaxenG4367 →
ΜωϋσῆςMoses
mousesG3475 →78 times
εἰςfor
eisG1519 →1755 times
μαρτύριονa testimony
marturionG3142 →19 times
αὐτοῖς.¶to them.
autoisG846 →5565 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Matthew 8:4Then Jesus instructed him, “See that you don’t tell anyone. But go, show yourself to the priest and offer the gift prescribed by Moses, as a testimony to them.”
it leads to
- Leviticus 14:2–32
“This is the law for the one afflicted with a skin disease on the day of his cleansing, when he is brought to the priest.
- Mark 7:36
Jesus ordered them not to tell anyone. But the more He ordered them, the more widely they proclaimed it.
Reached by 2 separate paths from here.
- Leviticus 13:2–46
“When someone has a swelling or rash or bright spot on his skin that could become an infectious skin disease, he must be brought to Aaron the priest or to one of his sons…
- Leviticus 14:2–32
Through
Mark 1:44“See that you don’t tell anyone. But go, show yourself to the priest and present the offering Moses prescribed for your cleansing, as a testimony to them.”
it leads to
- Leviticus 14:1–32
Then the LORD said to Moses,
- Luke 17:14
When Jesus saw them, He said, “Go, show yourselves to the priests.” And as they were on their way, they were cleansed.
Reached by 2 separate paths from here.
- Matthew 8:4
Then Jesus instructed him, “See that you don’t tell anyone. But go, show yourself to the priest and offer the gift prescribed by Moses, as a testimony to them.”
Reached by 2 separate paths from here.
- Leviticus 14:1–32
Through
Luke 17:14When Jesus saw them, He said, “Go, show yourselves to the priests.” And as they were on their way, they were cleansed.
it leads to
- Leviticus 13:1–46
Then the LORD said to Moses and Aaron,
- 2 Kings 5:14
So Naaman went down and dipped himself in the Jordan seven times, according to the word of the man of God, and his flesh was restored and became like that of a little child,…
- Leviticus 13:1–46
Where this verse is studied
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About Luke

Who and where
1 name in this verse with a page on the site.
This page draws on 16 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Catena Aurea by Aquinas; Ambrose of Milan, Commentary on Luke; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 5; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 12; Cyril of Alexandria, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Tertullian, Against Marcion Book IV and Theophylact of Ohrid, Catena Aurea by Aquinas.
