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

14. he charged him to tell no man] These injunctions to reticence marked especially the early part of the ministry. See Luke 4:35, Luke 5:14, Luke 8:56. The reasons were probably (i) personal to the healed sufferer, lest his inward thankfulness should be dissipated by the idle and boastful gossip of curiosity (St Chrys.), but far more (ii) because, as St Matthew expressly tells us, He did not wish His ministry to be accompanied by excitement and tumult, in accordance with the prophecy of Isaiah 42:2 (Matthew 12:15-50, comp. Php 2:6-7; Hebrews 5:5; John 18:36); and (iii) because He came, not merely and not mainly, to be a great Physician and Wonder-worker, but to save men’s souls by His Revelation, His Example, and His Death.

It is evident however that there was something very special in this case, for St Mark says (Luke 1:43), “violently enjoining him, immediately He thrust him forth, and said to him, See that you say no more to any one” (according to the right reading and translation). Clearly, although the multitudes were following Christ (Matthew 8:1), He was walking before them, and the miracle had been so sudden and instantaneous (ἰδοὺ … εὐθέως) that they had not observed what had taken place. Probably our Lord desired to avoid the Levitical rites for uncleanness which the unspiritual ceremonialism of the Pharisees might have tried to force upon Him.

On other occasions, when these reasons did not exist, He even enjoined the publication of an act of mercy, Luke 8:39.

but go, and shew thyself to the priest] We find similar instances of transition from indirect to direct narration, in Acts 23:22; Psalm 74:16. See my Brief Greek Syntax, p. 196. The priest alone could legally pronounce him clean.

offer for thy cleansing] The student should read for himself the intensely interesting and symbolic rites commanded by Moses for the legal pronunciation of a leper clean in Leviticus 14. They occupy fourteen chapters of Negaîm, one of the treatises of the Mishnah.

according as Moses commanded] A reference to Leviticus 14:4-10 will shew how heavy an expense the offering entailed.

for a testimony unto them] i. e. that the priests may assure themselves that the miracle is real. In Luke 9:5; Mark 6:11 the words mean ‘for a witness against them.’

Verse 14. - And he charged him to tell no man. We find this desire of Jesus to check publicity after he had worked one of his great works, especially in the earlier part of his ministry. Chrysostom attributes this to the Master's regard for the one who had been healed, desiring that his gratitude to God for the mercy vouchsafed to him should not be frittered away in words, in idle talk with curious persons. It is, however, more likely that the Master wished to stem rather than to fan the tide of popularity which such mighty works would be sure to excite among the people. What he determined to check was a false and mistaken desire among the people to make him king. Luke 5:14He charged (παρήγγειλεν)

A strong word, often of military orders. Aristotle uses it of a physician: to prescribe. Mark has ἐμβριμησάμενος, strictly or sternly charged. See on Mark 1:43.

No one (μηδενὶ)

The conditional negative: no one that he might chance to meet.

Go, shew thyself

A lively change from the narrative to direct address.

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