Luke 6:18

Luk 6:18. Καὶ οἱ) and they that were, etc. This is a species: the words πλῆθος πολύ, a great multitude, is the genus.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_6:18-19. Ἀπὸ πνευμ. ἀκαθ.] belongs to ἐθεραπ. Comp. Luk_6:17, ἰαθῆναι ἀπό. The καί before ἐθεραπ. is not genuine. See the critical remarks. After ἐθεραπ. only a colon is to be placed; the description of the healings is continued.

καὶ ἰᾶτο πάντ.] not to be separated from what precedes by a comma, but δύναμις is the subject. See Luk_5:17.

ἐξήρχ.] Comp. Luk_8:46 : Significatur non adventitia fuisse efficacia, sed Christo intrinseca ἐκ τῆς θείας φύσεως, Grotius.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Vers. 17b-19.

We might make ὄχλος πλῆθος, the crowd, the multitude, etc., so many subjects of ἔστη: “He stood still, along with the crowd...” But it is more natural to understand some verb: “And there was with Him the crowd...” In any case, even if, with the Alex., we omit the καί before ἐθεραπεύοντο, were healed (Luk 6:18), we could not think of making these subst. nominatives to this last verb; for the crowd of disciples, etc., was not composed of sick people. Three classes of persons, therefore, surrounded Jesus at this time: occasional hearers (the multitude come together from all parts), the permanent disciples (the crowd of disciples), and the apostles. The first represent the people in so far as they are called to the kingdom of God; the second, the Church; the third, the ministry in the Church. The term crowd, to denote the second, is not too strong. Did not Jesus take out of them, only a little while after, seventy disciples (Luk 10:1)?

If, at the 18th verse, we read and before they were healed, the idea of healing is only accessory, and is added by way of parenthesis; but the prevailing idea is that of gathering together: “Demoniacs also were there; and what is more, they were healed.” If the and is omitted, the idea of healing alone remains, and we must translate: “And the possessed even were healed.” With παραλίου we must understand χῶρας… Τύρου and Σιδῶνος are complements.

Ver. 19 describes the mighty working of miraculous powers which took place that day. It was a time similar to that which has been described Luk 4:40 et seq., but to a far higher degree. ᾿Ιᾶτο depends on ὅτι, and has for its subject δύναμις.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

And the whole multitude sought to touch him,.... That is, the multitude of those that were sick and possessed; for they were persuaded, and they found it true by experience, that if they could but touch any part of his body, or his garments, they should be cured of their diseases:

for there went virtue out of him; in great abundance, as water from a fountain; without his speaking a word, or using any gesture, such as laying his hands on them:

and they were healed; in this secret and private way, of whatsoever disease they were afflicted with.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 And they that were vexed with unclean spirits: and they were healed.

Ver. 18. And they that were vexed] This was more uncomfortable and incurable than other natural diseases. Sed omnipotenti medico nullus insanabilis occurrit morbus, saith Isidore; to an Almighty physician no disease can be incurable.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Vexed - The word “vex” with us means to provoke, or irritate by petty provocations. Here it means, however, to “afflict,” to “torment” - denoting deep and heavy trials.

Unclean spirits - Demons that were impure and unholy, having a delight in tormenting, and in inflicting painful and loathsome diseases.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

18. ἀπὸ πνευμάτων. The ἀπὸ indicates the sources of their maladies. See Winer, p. 464

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18, 19. For similarly condensed accounts of groups of miracles comp. 4:40, 5:15, 7:21. We once more have an amphibolous expression: see on 2:22. Here ἀπὸ πνευμάτων ἀκαθάρτων may be taken either with ἐνοχλούμενοι or with ἐθεραπεύοντο. From ver. 17 and 7:21 we infer that the latter constr. is right: “They that were troubled with them were healed of unclean spirits.” But in the other cases the gen. with ἀπό follows the verb; so that ἐνοχλούμενοι ἀπό may be right. The “and” before “were healed” in AV. is from a corrupt reading: not only Wic. and Rhem. with Vulg., but also Cov., omit the “and.” For πνευμάτων ἀκαθάρτων see on 4:33. Note πᾶς and πάντας here and πάσης in ver. 17. They are not found in Mar 3:7, Mar 3:10: see on ver. 30. With παρʼ αὐτοῦ ἐξήρχετο comp. Joh 16:27. Lk. commonly writes ἐξέρχομαι ἀπό: see small print on 4:35, and comp. 8:46, which illustrates ἅπτεσθαι, δύαμις and ἐξήρχετο. For δύναμις and ἰᾶτο see on 4:36.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vexed [οχλουμενοι] . The best texts read ejnocloumenoi, occurring only here and Heb 12:15. From oclov, a crowd or mob, with the idea of want of arrangement and discipline, and therefore of confusion and tumult. Hence it is applied to the noise and tumult of a crowd, and so passes into the sense of the trouble and annoyance caused by these, and of trouble generally, like the Latin turbae. Thus Herodotus says of Croesus, when on the funeral pile he uttered the name of Solon, and the interpreters begged him to explain what he meant, "and as they pressed for an answer and grew toublesome [και οχλον παρεχοντων] " - 1 86. Frequent in medical language. Thus Hippocrates, "troubled [ενοχλουμενω] with a spasm or tetanus."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.