TRV
Translation
Berean Standard Bible
They had come to hear Him and to be healed of their diseases, and those troubled by unclean spirits were healed.
World English Bible Messianic
as well as those who were troubled by unclean spirits, and they were being healed.
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In the KJVVerse 25,165 of 31,102
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Commentary on Luke 6 verses 12–19
12 ¶ And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
16 And Judas the brother of James, and Judas Iscariot, which also was the traitor.
17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
18 And they that were vexed with unclean spirits: and they were healed.
19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself.
I. In secret we have him praying to God, Luk 6:12. This evangelist takes frequent notice of Christ's retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out to pray; that he might answer the type of David (Psa 109:4), For my love, they are my adversaries; but I give myself unto prayer. Observe, 1. He was alone with God; he went out into a mountain, to pray, where he might have no disturbance or interruption given him; we are never less alone than when we are thus alone. Whether there was any convenient place built upon this mountain, for devout people to retire to for their private devotions, as some think, and that that oratory, or place of prayer, is meant here by hē proseuchē tou theou, to me seems very uncertain. He went into a mountain for privacy, and therefore, probably, would not go to a place frequented by others. 2. He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer.
II. In his family we have him nominating his immediate attendants, that should be the constant auditors of his doctrine and eye-witnesses of his miracles, that hereafter they might be sent forth as apostles, his messengers to the world, to preach his gospel to it, and plant his church in it, Luk 6:13. After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples. In serving God, our great care should be, not to lose time, but to make the end of one good duty the beginning of another. Ministers are to be ordained with prayer more than ordinarily solemn. The number of the apostles was twelve. Their names are here recorded; it is the third time that we have met with them, and in each of the three places the order of them differs, to teach both ministers and Christians not to be nice in precedency, not in giving it, much less in taking it, but to look upon it as a thing not worth taking notice of; let it be as it lights. He that in Mark was called Thaddeus, in Matthew Lebbeus, whose surname was Thaddeus, is here called Judas the brother of James, the same that wrote the epistle of Jude. Simon, who in Matthew and Mark was called the Canaanite, is here called Simon Zelotes, perhaps for his great zeal in religion. Concerning these twelve here named we have reason to say, as the queen of Sheba did of Solomon's servants, Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom; never were men so privileged, and yet one of them had a devil, and proved a traitor (Luk 6:16); yet Christ, when he chose him, was not deceived in him.
III. In public we have him preaching and healing, the two great works between which he divided his time, Luk 6:17. He came down with the twelve from the mountain, and stood in the plain, ready to receive those that resorted to him; and there were presently gathered about him, not only the company of his disciples, who used to attend him, but also a great multitude of people, a mixed multitude out of all Judea and Jerusalem. Though it was some scores of miles from Jerusalem to that part of Galilee where Christ now was, - though at Jerusalem they had abundance of famous rabbin, that had great names, and bore a mighty sway, - yet they came to hear Christ. They came also from the sea-coast of Tyre and Sidon. Though they who lived there were generally men of business, and though they bordered upon Canaanites, yet there were some well affected to Christ; such there were dispersed in all parts, here and there one. 1. They came to hear him and he preached to them. Those that have not good preaching near them had better travel far for it than be without it. It is worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. 2. They came to be cured by him, and he healed them. Some were troubled in body, and some in mind; some had diseases, some had devils; but both the one and the other, upon their application to Christ, were healed, for he has power over diseases and devils (Luk 6:17, Luk 6:18), over the effects and over the causes. Nay, it should seem, those who had no particular diseases to complain of yet found it a great confirmation and renovation to their bodily health and vigour to partake of the virtue that went out of him; for (Luk 6:19) the whole multitude sought to touch him, those that were in health as well as those that were sick, and they were all, one way or other, the better for him: he healed them all; and who is there that doth not need, upon some account or other, to be healed? There is a fulness of grace in Christ, and healing virtue in him, and ready to go out from him, that is enough for all, enough for each.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–19. Public domain.
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Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
But observe all things carefully, how He both ascends with His Apostles and descends to the multitude; for how could the multitude see Christ but in a lowly place. It follows him not to the lofty places, it ascends not the heights. Lastly, when He descends, He finds the sick, for in the high places there can be no sick.
Ambrose of MilanAD 397
Commentary on Luke
Note all things carefully. He ascends with the apostles and descends to the crowds. How would a crowd see Christ, except at a low level? It does not follow him to the heights; it does not climb to majestic places. So when he descends, he finds the weak, for the weak cannot be high up. Thus also Matthew teaches that the weak were healed down below. First each was healed, so that little by little, with increasing virtue, he could ascend to the mountain. On the plain he heals each, that is, he calls them back from recklessness. He turns away the harm of blindness. He descends to heal our wounds, so that in an effective and abundant manner he makes us partakers in his heavenly nature.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
When the ordination of the Apostles was accomplished, and great numbers were collected together from the country of Judæa, and from the sea coast of Tyre and Sidon, (who were idolaters,) he gave the Apostles their commission to be the teachers of the whole world, that they might recal the Jews from the bondage of the law, but the worshippers of devils from their Gentile errors to the knowledge of the truth. Hence it is said, And he came down with them, and stood in the plain, and a great multitude from Judæa, and the sea coast, &c.
But after that the High Priest had made publicly known His choice of Apostles, He did many and great miracles, that the Jews and Gentiles who had assembled might know that these were invested by Christ with the dignity of the Apostleship, and that He Himself was not as another man, but rather was God, as being the Incarnate Word. Hence it follows, And the whole multitude sought to touch him, for there went virtue out of him. For Christ did not receive virtue from others, but since he was by nature God, sending out His own virtue upon the sick, He healed them all.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 25
When he had appointed the holy apostles, he performed very many wonderful miracles, rebuking demons, delivering from incurable diseases whoever drew near to him, and displaying his own most divine power. He did these works so that both the Jews, who had run together to him, and those from the country of the Greeks might know that Christ was not some ordinary man of those in our degree but, on the contrary, God. He honored these chosen disciples with the dignity of the apostolate. He was the Word that was made man but retained nevertheless his own glory. "For power went forth from him and healed all." Christ did not borrow strength from some other person, but being himself God by nature, even though he had become flesh, he healed them all, by the demonstration of power over the sick.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
By the sea coast he does not refer to the neighbouring sea of Galilee, because this would not be accounted wonderful, but it is so called from the great sea, and therein also Tyre and Sidon may be comprehended, of which it follows, Both of Tyre and Sidon. And these states being Gentile, are purposely named here, to indicate how great was the fame and power of the Saviour which had brought even the citizens of the coast to receive His healing and teaching. Hence it follows, Which came to hear him.
You will scarcely find any where that the multitudes follow our Lord to the higher places, or that a sick person is healed on a mountain; but having quenched the fever of lust and lit the torch of knowledge, each man approaches by degrees to the height of the virtues. But the multitudes which were able to touch the Lord are healed by the virtue of that touch, as formerly the leper is cleansed when our Lord touched him. The touch of the Saviour then is the work of salvation, whom to touch is to believe on Him, to be touched is to be healed by His precious gifts.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
That is, for the cure of their souls; and that they might be healed of their diseases, that is, for the cure of their bodies.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 6:18 succinctly captures a profound aspect of Jesus' early Galilean ministry, highlighting His divine authority and compassionate power. It describes the continuous influx of people suffering from various ailments, specifically noting those oppressed by "unclean spirits," and affirms that all who came to Him were miraculously healed. This verse serves as a powerful testament to Jesus' comprehensive redemptive work, encompassing both physical restoration and spiritual liberation, setting the stage for His subsequent teachings.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 6:18, though brief, employs several significant literary techniques. The most prominent is Conciseness, where a vast and continuous ministry of healing and deliverance is summarized in a single, impactful sentence. This brevity serves to emphasize the sheer volume of people healed and the effortless nature of Jesus' power. There is also an implicit Contrast between the state of being "vexed with unclean spirits"—a condition of torment and bondage—and the immediate outcome of being "healed," which signifies freedom and restoration. This contrast highlights Jesus' redemptive power. Furthermore, the verse functions as a form of Summary Statement, encapsulating the essence of Jesus' active, compassionate ministry of power before transitioning into His teaching ministry, reinforcing the idea that His words were backed by undeniable divine authority. The Imperfect Tense of "were healed" (etherapeuonto) also acts as a literary device, conveying the ongoing, continuous nature of Jesus' healing work, suggesting a constant stream of individuals receiving deliverance, rather than a single, isolated event.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 6:18 profoundly connects to the broader theological narrative of God's redemptive work. Jesus' authority over "unclean spirits" and His widespread healing ministry are not merely acts of compassion but clear demonstrations of the inbreaking of God's Kingdom. This verse illustrates that the Messiah's arrival inaugurates a new era where the dominion of darkness is confronted and overcome. It underscores God's deep concern for human suffering, both physical and spiritual, and His active intervention to restore wholeness. The power displayed here foreshadows Jesus' ultimate victory over sin, death, and all the forces of evil through His crucifixion and resurrection, establishing His reign as the sovereign Lord who brings complete liberation.
REFLECTION AND APPLICATION
Luke 6:18 serves as a powerful reminder that Jesus' authority over all forms of evil and suffering remains absolute. For believers today, this verse offers profound assurance: no spiritual oppression is too great, no sickness too severe, for the power of Christ. It encourages us to approach Jesus with our needs, trusting in His compassion and His ability to deliver and heal. This passage also challenges us to consider our own role in extending Christ's ministry. Just as Jesus brought freedom and healing, so are His followers called to be agents of His compassion in a hurting world. Empowered by the Holy Spirit, the Church is commissioned to confront spiritual darkness, pray for the sick, and demonstrate God's love tangibly, reflecting the holistic nature of Jesus' ministry. It reminds us that our faith is not merely intellectual assent but a dynamic encounter with a living Lord who continues to set captives free and bring restoration.
Questions for Reflection
FAQ
What exactly are "unclean spirits" mentioned in this verse?
Answer: "Unclean spirits" (Greek: pneumaton akatharton) refer to malevolent spiritual entities, commonly understood as demons, that are inherently impure and opposed to God's holiness. In the biblical worldview, these spirits could oppress individuals, causing various forms of physical, mental, and spiritual suffering, including illness, madness, and moral corruption. Jesus' consistent ability to cast them out, as seen throughout the Gospels (e.g., Mark 1:23-27), demonstrated His divine authority and the breaking in of God's Kingdom, where the power of evil is overthrown.
Does this verse imply that all sickness is caused by demonic oppression?
Answer: No, Luke 6:18 does not imply that all sickness is caused by demonic oppression. While it specifically mentions those "vexed with unclean spirits" being healed, Luke's Gospel, like the other Gospels, also records Jesus healing people from a wide variety of diseases and physical ailments that are not explicitly linked to demonic influence (e.g., the leper in Luke 5:12-13, Peter's mother-in-law with a fever in Luke 4:38-39). This verse highlights Jesus' comprehensive healing ministry, which addressed both physical illness and spiritual bondage, recognizing that human suffering can stem from various sources.
Does Jesus still heal and deliver people from spiritual oppression today?
Answer: Yes, Christian theology affirms that Jesus' power and compassion are not limited to His earthly ministry. The New Testament teaches that Jesus, through the Holy Spirit, continues to heal and deliver people today. The authority He demonstrated in Luke 6:18 was passed on to His disciples (Luke 10:19), and the Church is called to continue this ministry (Mark 16:17-18). While the manifestations and frequency may vary, the core belief is that God remains sovereign over sickness and spiritual oppression, and prayer for healing and deliverance is a vital part of the Christian faith.
CHRIST-CENTERED FULFILLMENT
Luke 6:18, with its vivid portrayal of Jesus' authority over "unclean spirits" and His comprehensive healing ministry, finds its ultimate Christ-centered fulfillment in Jesus' identity as the promised Messiah who came to destroy the works of the devil and inaugurate the Kingdom of God. His power over demons and disease was not merely a display of miraculous ability but a tangible demonstration that the "strong man" (Satan) was being bound by one stronger (Matthew 12:28-29). Through His death and resurrection, Jesus triumphed definitively over all principalities and powers (Colossians 2:15), disarming them and leading them captive. His healing ministry foreshadowed the complete restoration of creation and humanity from the effects of sin and the curse. Ultimately, the liberation from "unclean spirits" points to the spiritual freedom purchased by Christ, who delivers us from the domain of darkness and transfers us into His own Kingdom (Colossians 1:13), making Him the ultimate Healer and Deliverer for all eternity.