Matthew 8:2–4; Mark 1:40–45; Luke 5:12–16
Leprosy was no pleasant or beautiful thing. It was downright torture for the one who struggled with it. It was physical torture because of its effects upon the body, and it could even be in the orifices hidden from sight, the throat, and genitals. To have leprosy was thought to have been cursed by God (cf. 2 Sam. 3:29; 2 Kings 15:5; 2 Chron. 26:20–21). One author notes:
Leprosy usually begins with a patch-like lumpy rash which does not fade under pressure. The…initial eruption may entirely disappear and reappear after a long interval, when the next and unmistakable form of the disease manifests itself…[as] the appearance of the white skin.
Leviticus 13–14 dealt with leprosy and its handling in Jewish life. Priests were responsible for pronouncing one as unclean or clean. The initial stages of leprosy were a period of observation in the event a person did not have leprosy (Lev. 13:4–6). If the disorder spread, the person was declared unclean, and they were to be ostracized from society (Lev. 13:45–46).
Because Jesus touched the leper—an unlawful thing to do (Lev. 5:2–6; 7:21) – some might be prone to think him unclean and in violation of the law. This must have been the audience’s thought when they saw Jesus touch the leper. Since Christ is the author of the law, he is able to supersede the law in this regard (cf. Luke 6:5), but he did observe it and yield to it by commanding that the leper seek the priest’s pronouncement as well as offer acceptable sacrifices.
This miracle gave greater rise to Christ’s already growing popularity. Because of this, he could scarcely be seen without being bothered by those wanting to be healed. Yes, Christ is a healer, but more of the spirit than of the body. A man should seek the spiritual cleansing that brings us into fellowship with God more so than the physical healing that affords comfort. A leper was not only physically ostracized, but he was also spiritually ostracized. He could not worship. The Lord wearied of these requests and went away to pray.
(Matthew 9:1–8; Mark 2:1–12; Luke 5:17–26)
In this account, Jesus healed a paralytic man while attributing his healing to forgiving sins. However, it is here that Luke first points to the contention between Jesus and the Pharisees. In this story, they appear as students, but when Jesus did something contrary to their customs, they accused him of blasphemy. Accompanying the Pharisees were the “teachers of the law” or, more likely, the scribes. The latter group traced their heritage back to Ezra (cf. Ezra 7:6, 10). Their duty was to interpret the law while the Pharisees applied the law. It would be like having a different preacher for exposition and application. The exposition gives the meaning while the applicator instructs how the meaning is to be followed.
This contention was Christ pronouncing forgiveness of sins and healing the paralytic (cf. Ps. 103:3). While only God forgives sins, he did use human agents to offer forgiveness (2 Sam. 12:13). Since disease and sins were linked in Jesus’ time (1 Cor. 11:30; cf. John 9:2–3), those present would have identified the paralytic’s disease as linked to his sins. What Jesus was doing was what was prophesied in the Messianic era (Jer. 31:31–34; Is. 29:18–19). However, the Pharisees didn’t understand these things, so they accused Christ of blasphemy. Jesus would have been worthy of blasphemy had he misused the name of God (M. Sanh. 7.5), but he didn’t.