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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 5:12–16. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The cleansing of a leper, Luk 5:12-14. This narrative we had both in Matthew and Mark. It is here said to have been in a certain city (Luk 5:12); it was in Capernaum, but the evangelist would not name it, perhaps because it was a reflection upon the government of the city that a leper was suffered to be in it. This man is said to be full of leprosy; he had that distemper in a high degree, which the more fitly represents our natural pollution by sin; we are full of that leprosy, from the crown of the head to the sole of the foot there is no soundness in us. Now let us learn here,
1.What we must do in the sense of our spiritual leprosy.
(1.)We must seek Jesus, enquire after him, acquaint ourselves with him, and reckon the discoveries made to us of Christ by the gospel the most acceptable and welcome discoveries that could be made to us.
(2.)We must humble ourselves before him, as this leper, seeing Jesus, fell on his face. We must be ashamed of our pollution, and, in the sense of it, blush to lift up our faces before the holy Jesus.
(3.)We must earnestly desire to be cleansed from the defilement, and cured of the disease, of sin, which renders us unfit for communion with God.
(4.)We must firmly believe Christ's ability and sufficiency to cleanse us: Lord, thou canst make me clean, though I be full of leprosy. No doubt is to be made of the merit and grace of Christ.
(5.)We must be importunate in prayer for pardoning mercy and renewing grace: He fell on his face and besought him; they that would be cleansed must reckon it a favour worth wrestling for.
(6.)We must refer ourselves to the good-will of Christ: Lord, if thou wilt, thou canst. This is not so much the language of his diffidence, or distrust of the good-will of Christ, as of his submission and reference of himself and his case to the will, to the good-will, of Jesus Christ.
2.What we may expect from Christ, if we thus apply ourselves to him.
(1.)We shall find him very condescending and forward to take cognizance of our case (Luk 5:13): He put forth his hand and touched him. When Christ visited this leprous world, unasked, unsought unto, he showed how low he could stoop, to do good. His touching the leper was wonderful condescension; but it is much greater to us when he is himself touched with the feeling of our infirmities.
(2.)We shall find him very compassionate, and ready to relieve us; he said, "I will, never doubt of that; whosoever comes to me to be healed, I will in no wise cast him out." He is as willing to cleanse leprous souls as they can be to be cleansed.
(3.)We shall find him all-sufficient, and able to heal and cleanse us, though we be ever so full of this loathsome leprosy. One word, one touch, from Christ, did the business: Immediately the leprosy departed from him. If Christ saith, "I will, be thou justified, be thou sanctified," it is done; for he has power on earth to forgive sin, and power to give the Holy Spirit, Co1 6:11.
3.What he requires from those that are cleansed, Luk 5:14. Has Christ sent his word and healed us?
(1.)We must be very humble (Luk 5:14): He charged him to tell no man. This, it should seem, did not forbid him telling it to the honour of Christ, but he must not tell it to his own honour. Those whom Christ hath healed and cleansed must know that he hath done it in such a way as for ever excludes boasting.
(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.
(3.)We must keep close to our duty; go to the priest, and those that attend him. The man whom Christ had made whole he found in the temple, Joh 5:14. Those who by any affliction have been detained from public ordinances should, when the affliction is removed, attend on them the more diligently, and adhere to them the more constantly.
4.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, Luk 5:15. Though the leper should altogether hold his peace, yet the thing could not be hid, so much the more went there a fame abroad of him. The more he sought to conceal himself under a veil of humility, the more notice did people take of him; for honour is like a shadow, which flees from those that pursue it (for a man to seek his own glory is not glory), but follows those that decline it, and draw from it. The less good men say of themselves, the more will others say of them. But Christ reckoned it a small honour to him that his fame went abroad; it was much more so that hereby multitudes were brought to receive benefit by him.
[1.]By his preaching. They came together to hear him, and to receive instruction from him concerning the kingdom of God.
[2.]By his miracles. They came to be healed by him of their infirmities; that invited them to come to hear him, confirmed his doctrine, and recommended it.
(2.)Though never any did so much good in public, yet he found time for pious and devout retirements (Luk 5:16): He withdrew himself into the wilderness, and prayed; not that he needed to avoid either distraction or ostentation, but he would set us an example, who need to order the circumstances of our devotion so as to guard against both. It is likewise our wisdom so to order our affairs as that our public work and our secret work may not intrench upon, nor interfere with, one another. Note, Secret prayer must be performed secretly; and those that have ever so much to do of the best business in this world must keep up constant stated times for it.
Historical interpretation
Seven Centuries of Reception
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(Ep. ad Adelph. 3.) Now the leper worshipped the Lord God in His bodily form, and thought not the Word of God to be a creature because of His flesh, nor because He was the Word did he think lightly of the flesh which He put on; nay rather in a created temple he adored the Creator of all things, falling down on his face, as it follows, And when he saw Jesus he fell on his face, and besought him.
Let us learn from the words of the leper not to go about seeking the cure of our bodily infirmities, but to commit the whole to the will of God, Who knows what is best for us, and disposes all things as He will.
(26.) And His works He indeed performed among the people, but He prayed for the most part in the wilderness, sanctioning the liberty of resting a while from labour to hold converse with God with a pure heart. For He needed no change or retirement, since there was nothing which could be relaxed in Him, nor any place in which He might confine Himself, for He was God, but it was that we might clearly know that there is a time for action, a time for each higher occupation.
(Orat. 1. in Resur. Christ.) And because the Deity is united with each portion of man, i. e. both soul and body, in each are evident the signs of a heavenly nature. For the body declared the Deity hidden in it, when by touching it afforded a remedy, but the soul, by the mighty power of its will, marked the Divine strength. For as the sense of touch is the property of the body, so the motion of the will of the soul. The soul wills, the body touches.
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.
The fourth miracle after Jesus came to Capernaum was the healing of a leprous man. But since He illumined the fourth day with the sun, and made it more glorious than the rest, we ought to think this work more glorious than those that went before; of which it is said, And it came to pass, when he was in a certain city, behold a man full of leprosy. Rightly no definite place is mentioned where the leprous man was healed, to signify that not one people of any particular city, but all nations were healed.
In falling upon his face he marked his humility and modesty, for every one should blush at the stains of his life, but his reverence kept not back his confession, he shows his wound, and asks for a remedy, saying, If thou wilt, thou canst make me clean. Of the will of the Lord he doubted, not from distrust of His mercy, but checked by the consciousness of his own unworthiness. But the confession is one full of devotion and faith, placing all power in the will of the Lord.
He heals in the same manner in which He had been entreated to heal, as it follows, And Jesus put forth his hand, and touched him, &c. The law forbids to touch the leprous man, but He who is the Lord of the law submits not to the law, but makes the law; He did not touch because without touching He was unable to make him clean, but to show that he was neither subject to the law, nor feared the contagion as man; for He could not be contaminated Who delivered others from the pollution. On the other hand, He touched also, that the leprosy might be expelled by the touch of the Lord, which was wont to contaminate him that touched.
In the words which follow, I will, be thou clean, you have the will, you have also the result of His mercy.
He says then, I will, for Photinus, He commands, for Arius, He touches, for Manichæus. But there is nothing intervening between God's work and His command, that we may see in the inclination of the healer the power of the work. Hence it follows, And immediately the leprosy departed from him. But 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.
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?
But if the word is the healing of leprosy, the contempt of the word is the leprosy of the mind.
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.
(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. And although the Lord in giving out remedies advised telling them to no one, instructing us to avoid pride; yet His fame flew about every where, instilling the miracle into the ears of every one, as it follows, But so much the more went there a fame abroad of him.
Though the leper was silent, the voice of the transaction itself was sufficient to publish it to all who acknowledged through him the power of the Curer.
(Mor. xxviii. c. 13.) Our Redeemer performs His miracles by day, and passes the night in prayer, as it follows, And he withdrew himself into the wilderness, and prayed, hinting, as it were, to perfect preachers, that as neither they should entirely desert the active life from love of contemplation, so neither should they despise the joys of contemplation from an excess of activity, but in silent thought imbibe that which they might afterwards give back in words to their neighbours.
The word about him spread all the more, and great crowds came together to hear him and to be cured of their infirmities. The complete salvation of one urges many crowds to the Lord. For, in order to show that he was healed both outwardly and inwardly, he by no means keeps silent about the benefit received or about the one from whom he received it. Rather, as Mark the Evangelist narrates, having fulfilled the duty of a herald, he immediately began to proclaim and spread the word, so much so that Jesus could no longer openly enter a city, but stayed outside in deserted places; yet people came to him from every direction (Mark 1). Therefore, it is rightly asked why the Lord commanded some things he did to be kept hidden, and they could not be hidden even for a moment. Did the eternal Son, co-eternal with the Father and the Holy Spirit, desire something that he could not accomplish in this matter? But it should be noted that our Redeemer, through his mortal body, provided us with an example in all that he did. For when performing a miracle, he ordered silence, and yet it could not be kept silent. He thereby indicated that his chosen followers, by following his examples of teaching, should indeed wish to remain hidden in their great deeds, but be revealed against their will for the benefit of others: so that it may be an example of great humility to desire their works to be hidden, and an example of great exaltation that their works cannot be hidden. Therefore, the Lord did not wish to do anything that he could not achieve, but he provided an example of what his members ought to desire and what should be done about them even against their will, by the teaching of his example.
Now the perfect healing of one brings many multitudes to the Lord, as it follows, And great multitudes came together that they should be healed. For the leprous man that he might show both his outward and inward cure, even though forbid ceases not, as Mark says, to tell of the benefit ho had received.
Now that He retired to pray, you would not ascribe to that nature which says, I will, be thou clean, but to that which putting forth the hand touched the leprous man, not that according to Nestorius there is a double person of the Son, but of the same person, as there are two natures, so are there two operations.
How typically the leprous man represents the whole race of man, languishing with sins full of leprosy, for all have sinned and fall short of the glory of God; (Rom. 3:23.) that so by the hand put forth, i. e. the word of God partaking of human nature, they might be cleansed from the vanity of their old errors, and offer for cleansing their bodies as a living sacrifice.
For His sacred flesh has a healing, and life-giving power, as being indeed the flesh of the Word of God.
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.
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Summary
Luke 5:15 vividly portrays the burgeoning ministry of Jesus, illustrating how His fame rapidly expanded throughout the region, drawing immense crowds. Despite His efforts to withdraw for prayer and solitude, the compelling power of His teaching and the profound impact of His miraculous healings compelled vast numbers of people to seek Him out, eager to hear His words and receive deliverance from their various physical ailments. This verse highlights the irresistible draw of God's presence and power manifest in Christ.
Context
Literary Context
This verse immediately follows the dramatic account of Jesus healing a man "full of leprosy" in Luke 5:12-14. In that narrative, Jesus demonstrates His unique authority over disease, touching the untouchable and instantly cleansing him. Significantly, Jesus then instructs the healed man to "tell no one" but to present himself to the priests for verification, fulfilling Mosaic law and offering a testimony. Luke 5:15 reveals the immediate consequence of this and other miracles: the news of Jesus' power could not be contained, spreading far and wide despite His directive for silence. This sets up the ongoing tension in Luke's Gospel between Jesus' desire for quiet and the public's insatiable demand for His presence, often forcing Him to withdraw, as seen in Luke 5:16.
Historical & Cultural Context
Jesus' ministry was unfolding in Galilee, a region known for its diverse population, including many Jews, Gentiles, and Samaritans. The Jewish people of this era lived under Roman occupation, often suffering from poverty, disease, and spiritual longing. Healers and teachers were common, but Jesus' ability to heal all manner of diseases—especially incurable ones like leprosy—and His authoritative teaching set Him apart. People traveled significant distances to see and hear figures of renown. The "fame" described here was not mere celebrity but a recognition of divine power, sparking hopes of a Messiah who would bring deliverance, both physical and spiritual. The prevalence of "infirmities" speaks to the lack of advanced medical care and the widespread suffering that made Jesus' healing ministry so profoundly impactful and sought after.
Key Themes
Luke 5:15 contributes significantly to several key themes within Luke's Gospel and the broader biblical narrative. It underscores the growing fame and divine authority of Jesus, demonstrating that His power and message were undeniable, even when He sought to limit their public exposure. It highlights the holistic nature of Jesus' ministry, addressing both the spiritual hunger ("to hear") and the physical suffering ("to be healed") of humanity, a theme consistently present throughout Luke's Gospel. The verse also subtly introduces the theme of Jesus' compassion and accessibility, as He does not turn away the "great multitudes" but continues to engage with them, despite the personal cost. This influx of people also foreshadows the immense spiritual harvest that will come through His ministry, as described in passages like Luke 8:4-15.
Exposition and Analysis
Key Word Analysis
This word means "something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ)." In Luke 5:15, "fame" refers to the spreading "report" or "message" about Jesus' actions and teachings, indicating that His reputation was based on credible accounts of His powerful ministry, not just idle rumor.
Meaning "a throng (as borne along); by implication, the rabble; by extension, a class of people; figuratively, a riot." This term describes the large, undifferentiated crowd of common people who were drawn to Jesus. It emphasizes the sheer number and often unorganized nature of those who came, highlighting the widespread impact of Jesus' ministry on the general populace, not just a select few.
Meaning "feebleness (of mind or body); by implication, malady; morally, frailty." This word encompasses a broad spectrum of human weaknesses, diseases, and ailments, both physical and perhaps even spiritual or moral. Its use here underscores the comprehensive nature of the suffering that Jesus addressed and healed, demonstrating His power over all forms of human brokenness.
Verse Breakdown
"But so much the more went there a fame abroad of him"
This clause indicates a significant increase in Jesus' renown, directly contrasting with His instruction for the healed leper to remain silent. The news of His miraculous works and authoritative teaching spread even more widely and rapidly, demonstrating the irresistible nature of His divine power and the human need for it.
"and great multitudes came together to hear,"
This part reveals the primary motivation of many who sought Jesus: to listen to His words. It underscores the spiritual hunger of the people, who recognized in Jesus a teacher unlike any other, one who spoke with authority and offered profound truth. The gathering of "great multitudes" emphasizes the widespread appeal of His message.
"and to be healed by him of their infirmities."
This final clause highlights the second major reason people flocked to Jesus: for physical restoration. It points to the widespread suffering and disease prevalent in society and Jesus' compassionate response to it. His ability to heal "infirmities" of all kinds was a powerful sign of the kingdom of God breaking into the world, validating His claims and drawing those in desperate need.
Literary Devices
Luke 5:15 employs several literary devices to convey its powerful message. The phrase "so much the more went there a fame abroad of him" can be seen as Hyperbole, emphasizing the overwhelming and uncontrollable spread of Jesus' reputation, despite His attempts to maintain a lower profile. There is also an element of Irony, as Jesus' instruction for secrecy in the preceding verses (Luke 5:14) is immediately followed by an even greater explosion of His fame, highlighting the futility of trying to contain divine power. The verse also uses Juxtaposition by presenting two distinct, yet complementary, reasons for the crowds gathering: "to hear" and "to be healed." This emphasizes the holistic nature of Jesus' ministry, addressing both spiritual and physical needs. Finally, the "great multitudes" and their "infirmities" serve as Synecdoche, where a part (the sick and the listeners) represents the whole of humanity's desperate need for God's intervention, both for truth and for healing.
Theological and Thematic Connections
Luke 5:15 powerfully illustrates the magnetic draw of God's presence and power, manifest in Jesus. It reveals that the divine authority of Christ, expressed through both His transformative words and His miraculous deeds, is inherently self-attesting and cannot be contained. This verse underscores the fundamental human need for both spiritual truth and physical restoration, and God's compassionate response to both through His Son. It sets a pattern for Jesus' ministry, where His public acts of compassion inevitably lead to greater public attention, even as He seeks moments of solitude for prayer and communion with the Father. The "fame" here is not for personal glory but for the glory of God, as people recognize the divine hand at work.
Reflection and Application
Luke 5:15 offers a profound glimpse into the early days of Jesus' public ministry and its enduring relevance for believers today. Just as in ancient Galilee, people in every generation are drawn to Jesus for two fundamental reasons: to hear His life-giving words and to experience His transformative healing power. This verse reminds us that the message of Christ, when proclaimed and lived out authentically, possesses an inherent power to attract and gather people, transcending cultural and temporal barriers. It challenges us to consider whether our lives and ministries reflect this same holistic approach, addressing both the spiritual longing and the physical brokenness of those around us. We are called to be conduits of Christ's compassion, recognizing that genuine spiritual transformation often begins with an encounter with His tangible love and power, leading people to seek Him for both their deepest questions and their most pressing needs.
Questions for Reflection
FAQ
Why did Jesus tell the healed leper to tell no one, yet His fame still spread?
Jesus often instructed those He healed to keep quiet (Mark 1:44) for several strategic reasons. Primarily, He sought to avoid being perceived merely as a miracle worker or a political Messiah who would lead a rebellion against Rome. His mission was spiritual, focused on proclaiming the Kingdom of God and ultimately culminating in His atoning death and resurrection. The crowds, however, were often driven by a desire for physical healing or immediate political liberation. Despite His instructions, the sheer power and compassion of His acts were undeniable, and the news of His miracles spread organically, demonstrating that divine power cannot be fully contained or hidden. This tension highlights the irresistible nature of God's work, which often transcends human plans and expectations.
Christ-Centered Fulfillment
Luke 5:15, with its depiction of "great multitudes" seeking Jesus "to hear, and to be healed," powerfully foreshadows the universal scope of Christ's redemptive work. Jesus is presented as the ultimate fulfillment of Old Testament prophecies concerning a divine healer and teacher, the one to whom the nations would stream (Isaiah 2:2-3). His fame spreading abroad anticipates the global proclamation of the Gospel, as His name becomes known "to the ends of the earth" (Acts 1:8). The crowds drawn to Him for healing prefigure His ultimate victory over sin, sickness, and death on the cross, where He bore our "infirmities" (Isaiah 53:4). Moreover, their desire "to hear" Him points to Jesus as the living Word of God (John 1:1), whose teachings bring eternal life and truth (John 6:68). Thus, Luke 5:15 is not merely a historical account but a profound glimpse into the enduring, universal, and comprehensive nature of Christ's saving ministry, which continues to draw people to Him for spiritual and physical wholeness, culminating in the new heavens and new earth where there will be no more sickness or sorrow (Revelation 21:4).