Luke 5:13 - Printer Friendly

ESV: And Jesus stretched out his hand and touched him, saying, “I will; be clean.” And immediately the leprosy left him.

NIV: Jesus reached out his hand and touched the man. 'I am willing,' he said. 'Be clean!' And immediately the leprosy left him.

NASB: And He reached out with His hand and touched him, saying, 'I am willing; be cleansed.' And immediately the leprosy left him.

CSB: Reaching out his hand, Jesus touched him, saying, "I am willing; be made clean," and immediately the leprosy left him.

NLT: Jesus reached out and touched him. 'I am willing,' he said. 'Be healed!' And instantly the leprosy disappeared.

KJV: And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.

NKJV: Then He put out His hand and touched him, saying, “I am willing; be cleansed.” Immediately the leprosy left him.

A man suffering from an advanced stage of leprosy has approached Jesus and expressed faith that Jesus can heal him (Luke 5:12). Jesus responds by making him clean. The Mosaic law stated that victims of leprosy had to live outside the places other people lived and couldn't worship in the temple. The Talmudic laws during Jesus' time were less restrictive. Those with leprosy could enter unwalled cities and even go to synagogue so long as they were separated. But beyond suffering from the leprosy that fills his body, the spiritual and social aspects are still devastating. Jesus heals the man physically and also allows him to be reintegrated into his family, social groups, and religious practice.

How Jesus heals the leper involves doing something socially unacceptable in that culture: touching him.

There is a moderate debate as to whether this act makes Jesus ceremonially unclean. Most scholars say no, comparing Jesus to the articles in the temple (Exodus 29:37; 30:29) or to the coal that touched Isaiah's lips (Isaiah 6:7), holy items that take uncleanness and make it clean while remaining clean, themselves. The Talmud says that a person with leprosy cannot make Jerusalem and/or the temple unclean by their presence because of the inherent holiness of God's chosen places. Still others say the man is already clean and merely wants Jesus to give a priestly confirmation—which Jesus is unqualified to do as He is not an Aaronic priest and doesn't oversee sacrifices.

A straightforward reading of Scripture seems to validate the idea that Jesus could become ceremonially unclean, as would anyone else. Despite many scholars' insistence otherwise, it's relevant to note He made Mary unclean at His birth (Leviticus 12:2; Luke 2:22).

Whether the touch made Jesus ceremonially unclean or not, the event is still significant. Jesus could heal the man by merely speaking (Luke 7:1–10) but touches him, instead. Healing the ill was related to the Messiah in extra-biblical Jewish writings such as Jubilees 23:26–30 and 1 Enoch 5:8–9. The healing is more important than the minutiae surrounding it.

Luke 5:12–16 explains how Jesus heals a man with leprosy. This would have been some serious skin condition, but not necessarily the exact "leprosy" which today is known as "Hansen's disease." Jesus has called His first disciples; now He performs the first of two attention-getting healings. Leprosy was thought to be a curse and came with social and religious stigmas. Jesus breaks tradition by touching the man and healing him, physically and religiously. Next, Jesus will heal a paralytic, but not before declaring the man's sins are forgiven (Luke 5:17–26). The story of the man with leprosy is also found in Matthew 8:2–4 and Mark 1:40–45.

Luke 5 continues Jesus' Galilean Ministry (Luke 4:14—9:50). The passage alternates calls to discipleship with miracles and teachings which demonstrate what discipleship entails. Jesus calls Peter, Andrew, and their business partners, James and John, to follow Him and make more disciples. Then Jesus makes a man with leprosy ceremonially clean. He forgives the sins of a paralytic. After He calls Levi to follow Him, Jesus celebrates instead of fasting. This draws critical questions from the crowd. The religious leaders consider Jesus' actions blasphemous. His message of forgiveness, faith, and repentance cannot be contained by their tradition.

Jesus has already proved He can expel demons, heal ailments, and reveal the kingdom of God (Luke 4:31–44). In this chapter, He begins to separate His followers from His detractors. This begins with calling the first five disciples and emphasizing faith and repentance over religious tradition. He will drive home the point by treating the Sabbath as a blessing rather than a burden (Luke 6:1–11). After formally inviting the Twelve to follow Him, Jesus will explain to a crowd what discipleship looks like and invite them to build their lives on Him (Luke 6:12–49). In chapter 7, Jesus champions Gentiles and the marginalized.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.