See thou tell no man - This command is to be understood as extending only to the time until he had made the proper representation to the priest. It was his duty to hasten to him immediately Leviticus 14:2; not to delay by talking about it, but, as the first thing, to obey the laws of God, and make proper acknowledgments to him by an offering. The place where this cure was performed was in Galilee, a distance of 40 or 50 miles from Jerusalem; and it was his duty to make haste to the residence of the priest, and obtain his sanction to the reality of the cure. Perhaps, also, Christ was apprehensive that the report would go "before" the man if he delayed, and the priest, through opposition to Jesus, might pronounce it an imposition.

And offer the gift that Moses commanded - That Moses directed to be offered by a leper when he was cured. That gift consisted of "two birds alive and clean, cedar-wood, scarlet, and hyssop," Leviticus 14:4.

For a testimony unto them - Not to the priest, but to the people. Show thyself to the priest, and get his testimony to the reality of the cure, as a proof to the people that the healing is genuine. It was necessary that he should have that testimony before he could be received to the congregation or allowed to mingle with the people. Having this, he would be, of course, restored to the privileges of social and religious life, and the proof of the miracle, to the people, would be put beyond a doubt.

Jesus saith - See thou tell no man - Had our Lord, at this early period, fully manifested himself as the Messiah, the people in all likelihood would have proclaimed him King; this, however, refused by him, must have excited the hatred of the Jewish rulers, and the jealousy of the Roman government; and, speaking after the manner of men, his farther preachings and miracles must have been impeded. This alone seems to be the reason why he said to the leper, See thou tell no man.

Show thyself to the priest - This was to conform to the law instituted in this case, Leviticus 14:1, etc.

Offer the gift - This gift was two living, clean birds, some cedar wood, with scarlet and hyssop, Leviticus 14:4, which were to be brought for his cleansing; and, when clean, two he lambs, one ewe lamb, three tenth deals of flour, and one log of oil, Leviticus 14:10; but if the person was poor, then he was to bring one lamb, one tenth deal of flour, one log of oil and two turtle doves, or young pigeons, Leviticus 14:21, Leviticus 14:22. See the notes on Leviticus 14 (note).

Now all this was to be done for a testimony to them; to prove that this leper, who was doubtless well known in the land, had been thoroughly cleansed; and thus, in this private way, to give full proof to the priesthood that Jesus was the true Messiah. The Jewish rabbins allowed that curing the lepers should be a characteristic of the Messiah; (see Bishop Chandler's Vindication); therefore the obstinacy of the priests, etc., in rejecting Christ, was utterly inexcusable.

And Jesus saith unto him, see thou tell no man, &c. Not that this fact could be concealed, if it was done publicly, before the multitude; nor was it Christ's design that it should be; only it was his counsel to this man, that whilst he was on the road to Jerusalem, and when he was come there, that he would speak of it to no man, before he came to the priest, or priests: lest out of ill will to Christ, they should refuse to pronounce him clean:

but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. The man was now in one of the cities of Galilee; from hence Christ orders him to make the best of his way, directly to Jerusalem; and present himself to one of the priests, by him to be examined, whether he was free of his leprosy; and then offer what was ordered by the law of Moses in such cases: for as yet the ceremonial law was not abolished: and therefore, as Christ was subject to it himself, so he enjoins others the observance of it. There was a two fold offering, according to the law of Moses, on account of the cleansing of the leper; Leviticus 14:1 the one was on the first day of his cleansing, when he first showed himself to the priest, and consisted of two birds, alive and clean, cedar wood, scarlet, and hyssop; the other, and which was properly the offering on the eighth day, was, if the man was able, two he lambs and one ewe lamb, with a meat offering; but if poor, one lamb, with a meat offering, and two turtle doves, or two young pigeons. The Jewish canons, concerning this matter, are as follow (f):

"when a leper is healed of his leprosy, after they have cleansed him with cedarwood, and hyssop, and scarlet, and the two birds, and have shaved all his flesh, and bathed him; after all this he enters into Jerusalem, and numbers seven days; and on the seventh day he shaves a second time, as he shaved at first, and bathes--and on the morrow, or eighth day, he bathes a second time, and after that they offer his offerings--he bathes on the eighth day in the court of the women, in the chamber of the lepers, which is there--if it is delayed, and he shaves not on the seventh day, but he shaves on the eighth, or some days after, on the day that he shaves, he bathes, and his sun sets; and on the morrow he brings his offerings, after he hath bathed a second time, as we have declared: how do they do unto him? The leper stands without the court of Israel, over against the eastern gate, in the gate of Nicanor and his face to the west: and there stand all they that want atonement; and there they give the bitter waters to the suspected women: and the priest takes the leper's trespass offering, while it is alive, and waves it with the log of oil, towards the east, according to the way of all wave offerings; and if he waves this by itself, and this by itself, it is right: after that he brings the leper's trespass offering to the door, and he brings it in both his hands into the court, and layeth them upon it; they slay it immediately, and two priests receive its blood: the one receives it in a vessel, and sprinkles it upon the top of the altar; and the other, in his right hand, and pours it into his left hand, and sprinkles with his finger the right hand; and if he repeats it, and receives it in his left hand first, it is unlawful. The priest that receives some of the blood in a vessel, carries it, and sprinkles it upon the altar first; and after that comes the priest, who receives the blood in the palm of his hand, to the leper, the priest being within, and the leper without; and the leper puts in his head, and the priest puts of the blood that is in the palm of his hand, upon the tip of his right ear; after that he puts in his right hand, and he puts of it on the thumb of his hand; and after that he putteth in his right foot, and he puts of it upon the toe of his foot, and if he puts of it upon the left, it is not right; and after that he offers his sin offering, and his burnt offering: and after that he hath put the blood upon his thumb and toe, the priest takes of the log of oil, and pours it into the left hand of his fellow priest; and if he pours it into his own hand, it will do: and he dips the finger of his right hand into the oil, which is in his hand, and sprinkles it seven times towards the most holy place: at every sprinkling there is a dipping of the finger in the oil; and if he sprinkles, and does not intend it, over against the holy place, it is right; and after that, he comes to the leper, and puts of the oil upon the place of the blood of the trespass offering, on the tip of the ear, and on the thumb of his hand, and toe of his foot; and that which is left of the oil, that is in his hand, he puts it on the head of him that is to be cleansed; and if he puts it not, atonement is not made; and the rest of the log is divided among the priests; and what remains of the log is not eaten, but in the Court, by the males of the priests, as the rest of the holy things; and it is forbidden to eat of the log of oil, until he has sprinkled it seven times, and has put of it upon the thumb and toe; and if he eats, he is to be beaten, as he that eats holy things before sprinkling.''

Now these were the things which, as the other evangelists say, this leper was ordered to offer for his cleansing, "for a testimony unto them"; meaning either to the priests; for the Syriac and Persic versions read the former clause, "show thyself to the priests", in Luke 17:14 that they being satisfied of the healing and cleansing of this man, and accordingly pronouncing him clean, and accepting his offerings, this might be either a convincing testimony to them, that Jesus was the Son of God, and true Messiah, and that he did not deny or oppose the law given by Moses; or might be a standing testimony against them, should they continue in unbelief; or else to the Jews, who saw the miracle, and heard the orders Christ gave to the man after he had healed him; or to the lepers that they were cleansed; or this law of Moses was for a testimony or statute to be always observed by them in such cases.

(f) Maimon. Hilchot Mechosre Capporah, c. 14. per totum.

And Jesus saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

8:4 Tell no man. This was forbidden until the man was officially declared to be healed. He could not enter society until the priests had so declared. To blaze the story abroad as a miracle of Jesus might prevent such a declaration on account of prejudice. Besides, the Lord often forbade noising abroad his cures, for various reasons, chiefly because the multitude so thronged him.

Offer the gift that Moses commanded. See Le 14:10,22,30,31.

For a testimony. An official proof of the miracle.

8:4 See thou tell no man - Perhaps our Lord only meant here, Not till thou hast showed thyself to the priest - who was appointed to inquire into the case of leprosy. But many others he commanded, absolutely, to tell none of tho miracles he had wrought upon them. And this he seems to have done, chiefly for one or more of these reasons: To prevent the multitude from thronging him, in the manner related Mark 1:45. To fulfil the prophecy, Isaiah 42:1, that he would not be vain or ostentatious. This reason St. Matthew assigns, Matt 12:17, and c. To avoid the being taken by force and made a king, John 6:15. And, That he might not enrage the chief priests, scribes, and Pharisees, who were the most bitter against him, any more than was unavoidable, Matt 16:20,21. For a testimony - That I am the Messiah; to them - The priests, who otherwise might have pleaded want of evidence. Lev 14:2.

4. And Jesus-"straitly charged him, and forthwith sent him away" (Mr 1:43), and

saith unto him, See thou tell no man-A hard condition this would seem to a grateful heart, whose natural language, in such a case, is "Come, hear, all ye that fear God, and I will declare what He hath done for my soul" (Ps 66:16). We shall presently see the reason for it.

but go thy way, show thyself to the priest, and offer the gift that Moses commanded-(Le 14:1-57).

for a testimony unto them-a palpable witness that the Great Healer had indeed come, and that "God had visited His people." What the sequel was, our Evangelist Matthew does not say; but Mark thus gives it (Mr 1:45): "But 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." Thus-by an over-zealous, though most natural and not very culpable, infringement of the injunction to keep the matter quiet-was our Lord, to some extent, thwarted in His movements. As His whole course was sublimely noiseless (Mt 12:19), so we find Him repeatedly taking steps to prevent matters prematurely coming to a crisis with Him. (But see on [1233]Mr 5:19, 20). "And He withdrew Himself," adds Luke (Lu 5:16), "into the wilderness, and prayed"; retreating from the popular excitement into the secret place of the Most High, and thus coming forth as dew upon the mown grass, and as showers that water the earth (Ps 72:6). And this is the secret both of strength and of sweetness in the servants and followers of Christ in every age.

8:2-4 In these verses we have an account of Christ's cleansing a leper, who came and worshipped him, as one clothed with Divine power. This cleansing directs us, not only to apply to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply to him. When we cannot be sure of God's will, we may be sure of his wisdom and mercy. No guilt is so great, but there is that in Christ's blood which atones for it; no corruption so strong, but there is that in his grace which can subdue it. To be made clean we must commend ourselves to his pity; we cannot demand it as a debt, but we must humbly request it as a favour. Those who by faith apply to Christ for mercy and grace, may be sure that he is freely willing to give them the mercy and grace they thus seek. And those afflictions are blessed that bring us to know Christ, and cause us to seek help and salvation from him. Let those who are cleansed from their spiritual leprosy, go to Christ's ministers and open their case, that they may advise, comfort, and pray for them.