Exegetical and Hermeneutical Commentary of Luke 6:19
And the whole multitude sought to touch him: for there went virtue out of him, and healed [them] all.
19. to touch him ] Compare Luk 8:44; Mat 14:36 ; Mar 5:30.
Fuente: The Cambridge Bible for Schools and Colleges
Virtue – Healing power. See the notes at Mar 5:30.
Fuente: Albert Barnes’ Notes on the Bible
Luk 6:17; Luk 6:19
And the whole multitude sought to touch Him: for there went virtue out of Him, and healed them all
Christ the fountain of health
The subject will be found to involve two considerations; what is the virtue which proceeds out of Christ?
by what means is it appropriated to men?
I. We begin by observing, that in addition to the superiority of our Lords miracles in point of number over those of every other, there is also a great distinction in the manner of their achievement. The apostles, for example, nowhere pretend to have accomplished the prodigies which they performed by their own ability. The words of healing are, In the Name of Jesus Christ of Nazareth, rise up and walk. The distinction to which we advert is very obvious; the miracles of the apostles were wrought by an agency not their own; their touch, their voice, their shadow, had no inherent power to do cures; from Christs own person went out immediately the virtue which healed them all. The difference is remarkable. It is as though the indwelling Godhead did so impregnate the human flesh with life-giving energy, that no sickness or weakness could remain after contact with that immaculate frame. There resided in that sinless body a fulness of grace. It was, as it were, a spring of life to the bodies of others; the virtue dwelt in it, and was drawn forth by an act of faith in the diseased. Such we conceive to be the original meaning of the text; and thus understood, it will be found accurately to describe also the influence of Christ upon ourselves. The fact is not only that God chose to regard the offspring of Adam as iniquitous, but that they really were so. Thus, we repeat, it is not sufficient to consider that Adams fault placed his descendants in the position of criminals; it did really and actually render them corrupt. And what has Christ done for the vast family of man thus contemplated? We reply, in the words of the text, virtue goeth out of His body to heal them all. The Redeemer, we are told, took not on Him the nature of angels, but of men. Christ Jesus, the Second Adam, is set forth to be the Restorer of human nature. He removes the inherent disease, He destroys the natural defilement. From Him a new period commences; to all His disciples He is the new Stock, the Root, the Stem.
II. It remains that we very briefly allude to THE MEANS BY WHICH THE HEALING VIRTUE WHICH RESIDES IN CHRIST, IS APPROPRIATED TO MAN. Now as respects the communication of the healing virtue of Christs Manhood to our souls, we hesitate not to place it in the two Sacraments of Baptism and the Lords Supper. These are between us and the Second Adam, what fleshly procreation is between us and the first Adam. There is healing virtue in the Second Adam; we obtain a share of it through our union with Him by His appointed ordinances. By the Sacraments we are spiritually connected with Christ, as closely as we are carnally connected with Adam and Eve. We are members of His body, of His flesh, and of His bones. In Him was life, but how was this life to be communicated to others? In Him was purity, but how should it be transmitted? He was the Being set forth to make all things new, but how was a connection to be wrought out between Him and us t Indeed not by any carnal alliance, but in a new and living way. Through these Sacraments, duly administered and faithfully taken, virtue goeth out of Him for the healing of the nations. And in connection with the present subject of discourse, it seems appropriate to remind you, in conclusion, that whilst our Lords Incarnation as a whole is full of healing virtue for all generations of believers, so are the several events of His life, taken separately, imbued with a similar efficiency. We have been very much struck with that most solemn part of the Litany, in which we call upon God the Son to deliver us, making mention of the various pains which He endured. By Thy holy Nativity and Circumcision; by Thy Baptism, Fasting, and Temptation; and then, in deeper and more thrilling strain, By Thine Agony and Bloody Sweat; by Thy Cross and PaSsion; by Thy precious Death and Burial, Good Lord, deliver us. It is probable that by many the passage is only regarded as an adjuration to the Second Person to be merciful unto us, by the strong plea of what He has done and suffered. The Church reminds her Lord, if we may so speak, of His own sorrows, and by the thought of them claims His grace. But is this all? We think not. We believe there is implied in the awful supplication the truth, that every one of the Redeemers acts, one by one recalled, is full of its own peculiar virtue. Thus in praying to be saved by His Nativity, we pray that we may be born anew unto holiness. The Collects for the days on which these single acts of Christ are commemorated, teach us what appropriate power belongs to each act. Turn to the Collect of the Circumcision. We find the mention of Christs Circumcision connected with the true circumcision of our spirits, the mortification, i.e., of our hearts and all our members. The Fasting and Temptation of the Saviour, as brought before us on the First Sunday in Lent, are to enable us to subdue our flesh to the Spirit. His Cross and Passion are to convey to us the grace of patience like His own. His Burial is to qualify us to be buried with Him, that through the grave and gate of death we may pass to our joyful resurrection. And thus are we to regard everything that He did; every act of His is as it were sacramental in its nature, associated with its own appropriate grace. You will at once see what a stupendous importance is thus attached to the least action of Christ. Here, then, is the Fountain of our life; there is no sin so great that Christ cannot cleanse; no weakness so inherent which He will not strengthen. Neither time nor distance can set bounds to those health-giving streams which flow from Him. (Bishop Woodford.)
Healing for the soul
I. Then, as it respects the soul of man, THERE IS A DISEASE WHICH IS COMMON TO US ALL; AND THE ANALOGY BETWEEN THE SOUL AND BODY MUST HERE BE MANIFEST TO THE MOST SUPERFICIAL OBSERVER. In the great majority of instances, you need not inform even a child of the existence in any individual of bodily disease; for, however incompetent he may be to investigate the cause, he is perfectly familiar with the effect. Sometimes the morbid affection disfigures the countenance, sometimes it distorts the shape, sometimes it impedes the motion and paralyzes the limbs; in one it affects the utterance, in another it obscures the faculties of the mind, in a third it is betrayed at intervals by convulsive starts and spasms of sudden agony, in a fourth it antedates the halting step and wasted form of age ere yet the noon of life is past, and causes its victim to walk abroad amongst the living, impressed in their sight with the ghastly lineaments of death. And are not the effects, or symptoms, of the spiritual disease precisely similar? But here, again, an important feature in the analogy is presented to us, by the expedients which men employ, whether of business, or pleasure, or intemperance, or excess, in order to stifle thought. These things act upon the soul like opiates on the body; they mitigate the present suffering, but they aggravate the symptoms of the disease; they obscure the perception of danger, but they enhance and accelerate the danger itself. Under this head, moreover, we may learn another lesson, namely, that a knowledge of the disease is a prerequisite to the seeking of the remedy. They who brought to the Lord Jesus all that were diseased, laid the sick before Him in the streets; but neither would the sick have consented to be brought, had they not been conscious of the malady within, nor would their friends and kindred have brought them, had they not discerned the symptoms of it, as developed and exhibited without.
II. Such, then, being the disease, WHAT, IN THE NEXT PLACE, IS THE REMEDY? NOW, there can be no reasonable doubt, that on the occasion to which my text refers, and on other similar occasions, many sad effects of human infirmity and suffering, not a few of them incurable, and acknowledged to be so, by all human skill, because inaccessible to all known remedies, were exhibited in the presence of the Lord. We must set ourselves in right earnest to apply to the throbbing festering conscience the balm of Christs atonement, and to embody in the life the features of Christs example.
III. Since, then, THE REMEDY FOR OUR SPIRITUAL DISEASE IS JUST AS UNIVERSAL AS THE EXTENT OF IT–for all that believe are justified freely by Gods grace–and since it is also unfailing in its efficacy, for the blood of Jesus Christ cleanseth from all sin; the narrative of the context is to teach us, next, the process of its application, In every ease they did what they could; and we should at least learn, from their example, this lesson, that what we can do we are not to leave undone.
IV. it only remains, then, that we complete our view of this most instructive and interesting analogy, by looking at THE RESULT OF THE APPLICATION OF SUCH A REMEDY–that remedy being the blood of Christ applied by the prayer of faith, or, if you will, the prayer against unbelief. What this will be, we may gather from the narration of either evangelist, which speaks of recovery at once universal and complete. As many as touched Him, said St. Matthew, or rather, as the margin reads, as many as touched it (that is, the hem of the garment), were made whole; and as you have heard by St. Luke in the text, though there was a multitude around Him, there went virtue out of Him, and healed them all. If the sick had not come, or had not been brought to Jesus, they would not have been healed; many blind were there in Israel, many lame, many palsied, many lepers, many demoniacs, many lunatics, who did not come, and therefore were not healed. But the amount of our individual responsibility depends upon the amount of our individual knowledge and of our individual opportunity; and if we know that all were healed who did come, or who were even brought, in faith, what greater encouragement and inducement can we desire for ourselves? (T. Dale M. A.)
Christ healing bodily disease emblematic of the Churchs functions
The whole multitude sought to touch Him; for there went virtue out of Him, and healed them all.
1. Familiar as this statement must be to us, there is something in it truly wonderful and most worthy of admiration–I mean, that there is in the gospel this universal power to adapt itself to man. It constitutes perhaps its most wonderful and distinctive feature. We shall search in vain in any other system for its resemblance. In many systems, more or less of human invention–in systems of philosophy, so called–we may find attempts to remedy some of the evils under which man labours; one applies itself to one kind, and another to another; but often the remedy for one is fatal to the other. But the gospel is a universal remedy. In a word, there is truly no form of evil which the gospel of Christ does not meet and rectify; no want which it does not supply; no real good which it does not impart.
2. And scarcely less remarkable is it to observe how it takes hold of all the natural forms of character, and turns them to due account; how it enlists on the side of what is good even the natural temperaments of men. The burning zeal of a Peter, the restless energy of a Paul, the fervour and impetuosity of a John and James–it takes them all, sanctifies them all, concentrates them all on one holy end. These, and such like human dispositions, left to their natural courses, would have branched off into various forms of evil. But lo! they are touched by Gods Spirit from above, the gospel pours down upon them its sanctifying influences, turns the dross into gold, and makes what would have been natural imperfections (to say the least) to become noble features in the Christian character. Such, my brethren, is the power of the gospel; such is the virtue which goes out of Christ to heal. For if we inquire how the gospel possesses and exerts this influence, the reply assuredly is–By making Christ known to us. And here, too, the incident before us is strikingly emblematic. The thronging multitude were healed by touching Christ; and to us the gospel is made the power of God unto salvation, simply by bringing us, so to speak, into spiritual contact with Christ. The power of His blessed sacraments consists in this: holy baptism uniting us to Christ and giving us spiritual life in Him–the holy Eucharist sustaining that life through the communion of thebody and blood of Christ. And so the Word of the gospel is effectual to its appointed end by testifying of Christ. He is the centre and the source of all its blessings.
3. But now let us carry this emblematic style of our blessed Lords teaching one step further. If we study the character of His ministry, there is no feature in it which we shall find more prominent than this: that it bore on its very front the aspect of mercy, and this not only in respect to the salvation of the soul from sin and misery, but also in a compassionate care for the bodily necessities of men. And now, my brethren, let us consider the application of this matter to ourselves. It is the high and holy prerogative of the Church to be on earth the representative of her Divine Master. Her highest and most glorious function–nay, we may say her only function–is to carry on and perfect the work of mercy which He began; ofspreading the knowledge of salvation through the world, and of blessing all who come within the influence of the Churchs sphere. We all know, from the history of the Acts of the Apostles, how well the early Church sustained this blessed office; not only by working miracles while that power lasted, but also by her self-denying charity–by a common fund, abundantly supported by the liberality of the first Christians, for the relief of every want and of every woe, to which our fallen human nature is subject. Wherever the Church was planted, there a fountain of mercy and goodness was opened; there a tree was planted, whose leaves were for the healing of the nations. It brought, indeed, richer mercies than the natural eye could see or the natural ear could hear–salvation for the immortal soul, deliverance from the bands of sin and death, and the glorious liberty of the children of God; but in its zeal for the salvation of the immortal soul, it did not overlook the transient sufferings of the perishing body. It did not wait until the blind eyes and the dull hearts could perceive and appreciate those higher blessings which it had to bestow; but it accompanied the Word of grace with acts of more ostensible mercy. (W. Dodsworth, M. A.)
Christs healing power
Miracles, according to the records of Christs life, were of most frequent occurrence, not occasional. They were the simple details of His life, coming as naturally from Him as acts of kindness from the benevolent heart or gifts from the charitable. It was thus He expressed His sympathy with the poor and suffering. In this way Christ showed His message of mercy to man, and revealed the nature of that redemption of the race which He began by living and dying for the world. In no other way could He so deeply have impressed the world with the distinctive character of His redeeming power.
I. CHRISTS POWER TO HEAL THE SOUL IS IN HIMSELF ALONE. It is not easy to understand this–that Christ, and Christ alone, is the source of all healing. We can understand that a doctrine received by the mind shall restore the mind to health; or that the heart may find rest in some object on which it shall place its affections; but that it is only from Christ that this healing power comes–why, it is hard to conceive. Men cannot apprehend the truth of God, even as Jesus reveals it, without Divine aid. The reason is strong, the will vigorous, the understanding clear; but there is need of the power of Gods Spirit, and that can only come through our personal touching of Christ. Power goes forth from Him–as the soul receives the Holy Ghost.
II. CHRISTS POWER TO HEAL IS NOT EXERCISED INDISCRIMINATELY, BUT ONLY UPON THOSE WHO GO TO HIM. There are always many who see Him, and yet do not know Him, and are not healed by Him? Why? Because they do not seek to touch Him. You must go to Him, not trust a mothers prayers–you must go yourself. Observe here, too, that the touch was effectual; touch His body and bodily disease was cured, because it was the touch of faith. Not the accidental touch, but the touch on purpose; not the touch which may be put forth out of curiosity, nor to escape the evil consequences of your sin; but the touch of the soul that wants to be healed.
III. CHRISTS POWER IS EXERCISED TO HEAL ALL WHO TOUCH HIM. None were disappointed. None were too ill, too diseased. There was no asking, How came you in this state? Your own faults, &c. (H. W. Butcher.)
The philanthrophy of Christianity
The power which Jesus Christ exercised over physical disease was a guarantee that as long as He lived He would be surrounded by great multitudes of people. Those who would never go to Him for spiritual gifts would be sure to find Him in the time of physical pain and fear. It is thus that, even now, God binds the human race to Himself. They hunger and thirst; they are in sorrow and great distress; times of impoverishment and desolation overtake them; and under such circumstances the better nature rises and yearns for protection and comfort. The Church should create for itself a large sphere of practical service, because there are many who cannot understand the metaphysics of Christianity who may be touched by its philanthropy. Jesus Christs plan was to take hold of human nature as it chose to present itself to his attention; hence we find him not only speaking essential truths to Nicodemus, but attending to the bodily necessities of those who had no understanding whatever of the spiritual kingdom which He came to establish. (Dr. Parker.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
19. healedkept healing,denoting successive acts of mercy till it went over “all“that needed. There is something unusually grand and pictorial in thistouch of description.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Sought to touch him ( ). Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in Lu 8:43f. (Mark 5:23; Matt 9:21).
For power came forth from him ( ‘ ). Imperfect middle, power was coming out from him . This is the reason for the continual approach to Jesus.
And healed them all ( ). Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul’s tremendous words in Php 4:13: “I have strength for all things in him who keeps on pouring power into me” ( ). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know.
Fuente: Robertson’s Word Pictures in the New Testament
Sought – went out [] . Both imperfects. The A. V. and Rev. lose in vividness by not rendering them accordingly. The multitudes were all the while seeking to touch him, for virtue was going out of him.
Healed [] . Compare Mt 14:36; Mr 6:56, where dieswqhsan, were thoroughly saved, and ejswzonto, were saved, are used. Luke is more technical, using the strictly medical term, which occurs twenty eight times in the New Testament, seventeen of these in Luke. Luke also uses the two words employed by Matthew and Mark, but always with some addition showing the nature of the saving. Thus Luk 7:3, where diaswsh, (A. V., heal) is explained by verse 7, ijaqhsetai, the technical word, shall be healed, and by verse 10, “found the servant whole (uJgiainonta, another professional word – see on chapter Luk 5:31) that had been sick.” Compare, also, Luk 8:35, 36, 44, 47, 48. Medical writers do not use swzein or diaswzein, to save, as equivalent to ijasqai, to heal, but in the sense of escaping from a severe illness or from some calamity. Luke employs it in the sense – Act 27:44; Act 28:1.
THE SERMON ON THE MOUNT.
20 – 49. Compare Mt 5:1 to Mt 8:1.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the whole multitude sought to touch him:” (kai pas ho ochlos ezetoun haptesthai autou) “And all the crowd sought to touch him,” Mar 3:10; Num 21:8-9; Mat 14:36; Joh 3:14-15, for virtue they hoped and believed they would receive from Him, if only they could touch Him. Such indicates that all men, in the presence of God, realize that they lack virtue and holiness needed to bring peace to the soul and mind of men, Isa 1:4-5; Isa 55:1-13; Isa 57:20-21; Rom 5:1.
2) “For there went virtue out of him,” (hoti dunamis par, autou eksercheto) “Because dynamic power went out of and from him,” when He touched them, or they touched “even the hem of his garment,” Mat 14:36; Mar 5:27-28.
3) “And healed them all.” (kai iato pantas) “And he cured all,” all who touched Him with their afflictions, Luk 8:44-47; Mar 5:30.
Fuente: Garner-Howes Baptist Commentary
(19) There went virtue out of him.The use of the term virtue (or power) in this technical sense is peculiar to St. Luke, and may be noted as characteristic of the medical Evangelist. (Comp. Introduction.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 1494
THE ANALOGY BETWEEN BODILY AND SPIRITUAL CURES
Luk 6:19. And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
IN perusing the histories of ancient heroes, we may often be led to admire their skill and valour; but we shall much oftener be shocked at the means they used to exalt and aggrandize themselves; and, when we see them raising trophies to themselves on the ruins of slaughtered nations, we shall be induced to consider them rather as the plagues and scourges of mankind. But how different will be our sensations, when we read the history of Jesus! There we shall meet with nothing which will not be delightful to a benevolent mind. If we trace him in his circuits through the country, and view in every place the objects that surround him, we shall behold at one time the eyes he has just now opened, gazing on him with wonder and amazement; and at another time the ears he has unstopped, drinking in his words with insatiable eagerness and attention. Here we shall behold the hands he has restored to use, stretched forth to proclaim his praises; and the feet he has strengthened, leaping and dancing round him with inexpressible delight: there we shall hear the tongues he has loosed, shouting with exquisite love and gratitude; and see those whom he has dispossessed of devils, sitting with composure at the feet of their Benefactor. Sometimes we shall see the very dead starting forth into life and vigour at his command, and either rapturously saluting their disconsolate relations, or rending the air with their acclamations and hosannas. Such accounts as these, if considered only in a temporal view, cannot but excite in us a sympathetic joy, and afford the most pleasing sensations: but, no doubt, they were intended also to convey some spiritual instruction; in which view they acquire an additional, and almost an infinite, importance. Perhaps it may be too much to say that the miracles, wrought by our Lord, were types of the spiritual blessings he conveys; but we may affirm without hesitation, that there is a very strong analogy between them: and therefore, when we see what he did to the bodies of men, we have, at least, a very just occasion of considering what he will do for our souls.
In this view we propose to consider the account given us in the chapter before us. We are informed that a great multitude came to him out of Juda and Jerusalem, and from the sea coast of Tyre and Sidon, to hear him, and to be healed of their diseases: and then it is said, in the words of the text, The whole multitude sought to touch him: for there went virtue out of him, and healed them all.
To illustrate this subject we shall,
I.
Trace the analogy between the miracles wrought by our blessed Lord on the bodies of men, and those which he yet works on mens souls
For the more distinct elucidation of this point, we may observe,
1.
There is resemblance between the disorders of the body, and the disorders of the soul
[Many were brought to our Lord, who were blind, deaf, leprous, and possessed with devils. And such are men at this time, in a spiritual view. Like the Laodiceans, however they may think themselves rich and increased with goods, they are wretched and miserable, and poor, and blind; and therefore need to take counsel of our Lord, and to anoint their eyes with his eye-salve, that they may see [Note: Rev 3:17-18.]. Their eyes must be opened, before they will turn from the power of Satan unto God [Note: Act 26:18.].
The natural man too is represented as spiritually deaf; as having ears, and not hearing [Note: Mat 13:15.]; as being unable to hear the voice of the good Shepherd [Note: Joh 8:47.]; yea, as like the deaf adder that stoppeth her ear [Note: Psa 58:4.].
The leprosy also of sin lies deep in our hearts; as the prophet intimates, when, in allusion to the convicted leper, he says of himself, and of all around him, Woe is me, I am a man of unclean lips, and dwell in the midst of a people of unclean lips [Note: Isa 6:5.].
Though demoniacal possessions were not properly disorders, yet are they always enumerated with them, when the miracles of our Lord are recited. And, however humiliating the truth may be, it is certain that we are all, while in an unconverted state, possessed by Satan. The unbelieving world are blinded [Note: 2Co 4:4.], governed [Note: Eph 2:2.], and led captive by him at his will [Note: 2Ti 2:26.]. And, whatever evil they are excited to commit, it is through the instigation of that wicked fiend [Note: Joh 13:27. Act 5:3.].]
2.
There is a resemblance between the cures wrought by our Lord upon the bodies of men, and the cures which he will work upon their souls
[Wherever the blessings of salvation are mentioned in the prophets, they are set forth in some highly figurative expressions; and by none more commonly than by those relating to bodily cures. Isaiah says, In that day shall the deaf hear the words of the book, and the eyes of the blind see out of, obscurity and out of darkness [Note: Isa 29:18; Isa 32:3.]. And again, Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped: then shall the lame man leap as an hart, and the tongue of the dumb sing [Note: Isa 35:5-6.]; which figures are afterwards explained as relating to the spiritual salvation of the Church [Note: Isa 35:10.].
The application which the inspired Apostles make of these prophecies further evinces the truth of our position. St. Matthew quotes a passage, which beyond all doubt relates to spiritual benefits that were to be obtained through the death of Christ, and explains it, in a way of accommodation, as referring to the bodily cures which our Lord had wrought [Note: Compare Isa 53:4. with Mat 8:16-17.]. Further, our Lord himself, having healed a blind man, takes occasion to trace this very analogy between the spiritual blindness of the Pharisees, and the bodily blindness which he had just healed: For judgment I am come into this world, that they who see not might see, and that they who see might be made blind [Note: Joh 9:39.]. And both the answer which the Pharisees made to him, and the reply which our Lord gave them, manifest that this analogy was intended to be pointed out [Note: Joh 9:40-41.].]
3.
There is a resemblance between the manner in which the diseased persons applied to our Lord for healing, and the manner in which we should apply to him for spiritual healing
[Of all the multitudes that came to our Lord, there was not one who was not sensible of his disease. Moreover, they all came to him with deep humility, prostrating themselves before him in the most abject manner [Note: Luk 8:28; Luk 8:41.], and acknowledging the utter insufficiency of all other means [Note: Mar 5:26; Mar 5:33.]. And such was their earnestness, that they came from afar [Note: Mar 8:3.], and could not be prevailed upon to hold their peace [Note: Mat 20:30-31.], nor would take a denial even from our Lord himself [Note: Mat 15:22-28.]. It is worthy of notice also, that they all came in faith: some few indeed doubted his power, and some his willingness, to help them: but none doubted both his power and his willingness; and the greater part entertained no doubt at all.
Thus then should we go to him, weary and heavy-laden with our sins, and so sensible of our spiritual wants, that if he should ask us, What wilt thou that I shall do unto thee? we may answer him immediately, Lord, that this disorder may be healed, and that sin forgiven [Note: Mat 20:33.]. We must also, with all lowliness of mind, confess our inability to obtain relief from any other quarter, and our dependence on him alone [Note: Hos 14:1-3.]. Moreover, in proof of our earnestness, we must not merely seek, but strive [Note: Luk 13:24.], determining to take the kingdom of heaven by violence [Note: Mat 11:12.], and not to let the Saviour go, except he bless us [Note: Gen 32:26.]. Lastly, we must be sure to exercise faith on Christ, believing him both able and willing to save us: for we are expressly told that, he who wavereth and is of a doubtful mind, must not expect to receive any thing of the Lord [Note: Jam 1:6-7.].]
4.
There is a resemblance between the manner in which our Lord cured their disorders and the manner in which he will cure ours
[He sometimes healed the people secretly, as when he took the deaf man aside from the multitude, and put his fingers into his ears, and said, Ephphatha, be opened, and then charged him to tell no man [Note: Mar 7:34; Mar 7:36.]. So he has now many hidden ones [Note: Psa 83:3.], in whose hearts he carries on a secret work, and heals them without attracting the notice of the world. At other times he performed the cures openly, and in the sight of all; as when he bade the man with the withered hand to stand forth [Note: Mat 3:3; Mat 3:5.]. So he often converts the souls of profligate sinners, or bitter persecutors, in such a striking manner, as to fill all around them with wonder and amazement.
Sometimes he wrought his cures instantaneously; as in the man at the pool of Bethesda [Note: Joh 5:8.]: and so he effects a sudden change in the hearts of many, causing them to cry out like the first converts and the jailor, What shall I do to be saved [Note: Act 2:37; Act 16:30.]? At other times he performed his cures gradually, as in the blind man, who at first saw men, as trees, walking [Note: Mar 8:24.]: and so he often carries on his work in a gradual manner in our souls, leading us from progressive conviction to thorough conversion.
Sometimes he used means in curing them; as when he put clay and spittle on the blind mans eyes [Note: Joh 9:6.]: so he now converts many by the preaching of his Gospel. At other times he used no means, as in the case of the ten lepers, who were cleansed as they were going in the way [Note: Luk 17:14.]: and so he often imparts the knowledge of himself by the teachings of his Spirit, without using any particular means or instrument to convey it.
But however varied his manner was with respect to these things, in one respect it was uniformly the same: whomsoever he cured, he cured perfectly: and thus he always carries on the work he has begun in the souls of men [Note: Php 1:6.], and perfects that which concerneth them [Note: Psa 138:8.].]
Since then, without any forced interpretations or conceits, we may draw such instruction from the miracles in general, let us endeavour to,
II.
Improve the particular miracle recorded in the text
If, in the concerns of our souls, we desire either direction or encouragement, we cannot find them any where more suitably afforded than in the passage before us; where the conduct of the multitude suggests the former, and the conduct of Jesus the latter. Let us then improve it,
1.
For direction
[We should not dare to exhort you in general to follow the multitude; since that would be to lead you in the broad road to destruction [Note: Mat 7:13.]. But in the present instance we say, Follow that multitude.
Follow them in the conviction which they had of their own need of Christ. Every one felt within himself that he laboured under a disorder which needed healing; and, if each of them had been asked, What is your disorder? and what is yours? they could all have specified the principal symptoms of the disorders under which they laboured. Now thus must we go to Jesus, feeling and lamenting the ravages which sin has made upon our souls. It is not sufficient for us to confess in general that we are sinners; we must open our case to him, and tell him, Thus and thus have I done [Note: Jos 7:20.]! And, if the Spirit of God have truly convinced us of sin, we shall find no more difficulty in this, than a poor man does in opening his complaints to a physician. More particularly, we should get our hearts impressed with the evil of our besetting sin; and, carrying it to Jesus, we should confess it, lament it, aggravate it, and implore both his mercy to pardon it, and his grace to subdue it: and, if we thus go to him labouring and heavy-laden, we have his promise that he will give us rest [Note: Mat 11:28.].
Follow them also in their earnestness. We are told that the people pressed on Jesus, so that they who were nearest to him could not maintain their place by reason of the multitudes, who strove to get access to him, and to touch him [Note: Mar 3:10.]. They not only left their own business, but, in many instances, prevailed on their friends to relinquish their occupations also, in order to carry them to Jesus. In short, they postponed every consideration to that of obtaining a cure from him. And who could blame them? They felt their need of healing, and knew that they might obtain it by going to him, and therefore they would on no account lose the opportunity afforded them: and, when they could in no other way get access to him, they would go up to the top of the house, and let down their diseased friends in a couch through the tiling [Note: Luk 5:19.]. Would to God that we were all thus earnest for the salvation of our souls! that no consideration whatever were suffered to detain us from the Lord! and that not one of us might delay another hour to go unto him! We are far more favourably circumstanced than they were, since we can go to him without removing from our chamber, or intermitting our earthly business. He is every where present to heal us; if we can only break through the crowd of lusts and cares that are within our own hearts, there is no other crowd that can keep us from him. How anxious should we be to get immediate relief from an acute disorder, especially if there were but one physician able to heal us, and his continuance in our neighbourhood were likely to be very short! Let us then shew the same care for our souls, and go to Jesus without delay, knowing that this is the accepted time, this is the day of salvation.
Once moreFollow them in their faith. They were not only convinced of Christs power and willingness to heal them, but were assured that, if they could but touch his garment, they should be whole [Note: Mat 9:21.]. They did not stand reasoning about the matter, or go and try other means, but applied to him as their all-sufficient helper. So must we go to him, not endeavouring first to heal ourselves by our repentance, or labouring to make ourselves fit for him by our amendments, or questioning whether he be willing to receive us: we must go to him just as we are, altogether filthy and abominable; and be firmly persuaded that we shall not seek his face in vain. To be reasoning and yielding to doubts and fears will be of little avail; but to go to Christ in faith, will prove an infallible remedy for every ill: whatever be our complaint, he will say, Go thy way; and, as thou hast believed, so be it done unto thee; and we shall be made whole from that very hour [Note: Mat 8:13.].]
2.
For encouragement
[We cannot conceive any thing more encouraging than the behaviour of our blessed Lord to the people.
Behold his condescension! How wonderful was it, that he, the Lord of glory, should suffer such a multitude of miserable and filthy objects to press upon him! yea, that he should go about through all cities, towns, and villages, for that very purpose! And will he now be inattentive to our spiritual wants? When we rush, as it were, with holy violence into his presence, and seek to touch him, will he forbid us? Will he withdraw himself from us, or say, Stand off; thou art too vile to be admitted to my presence? Has he not said, on the contrary, that whosoever cometh unto him, he will in no wise cast out [Note: Joh 6:3; Joh 6:37.]? Let the trembling sinner then take courage; for his sighing shall soon be turned into that triumphant song, Bless the Lord, O my soul, and all that is within me bless his holy name, who forgiveth all thy sins, and healeth all thy diseases [Note: Psa 103:1-3.]!
Behold also his compassion! There was not one of all the multitudes that came to him, dismissed without a cure. Though many of them probably had despised him, and though he foresaw that many of those very persons would join in that general cry, Away with him, crucify him, crucify him! (as it is highly probable they did) yet his bowels of compassion yearned over them. Many, no doubt, were as unthankful as the nine lepers; yet did he not withhold his mercy from their bodies. How much more then will he have compassion on those who seek him for their souls! When he beholds them supplicating for the pardon of their sins, and the renovation of their hearts, will he turn from them, and shut his ear at their cry? no; he will rather fall upon their neck, and kiss them [Note: Luk 15:20.]; or, as the prophet speaks, He will save; he will rejoice over them with joy, he will rest in his love, he will joy over them with singing [Note: Zep 3:17.]. Only let us seek him in truth, and we shall find him rich in mercy unto all that call upon him [Note: Rom 10:12.].
Lastly, behold his power! However inveterate the diseases of many might be, the whole multitude were healed. And has he less power now that he is in heaven? Has he not the residue of the Spirit, yea, and all the fulness of the Godhead dwelling in him? Why then should any be discouraged? What though our sins be great? can he not forgive them? What though our habits be deeply rooted? can he not overcome them? What though our temptations be manifold? can he not deliver us out of all? Be our enemies ever so mighty, he that dwelleth on high is mightier. Let us all surround him in expectation of his benefits; and we shall find him able to save us to the uttermost.]
To Conclude
[Let us now picture to ourselves the state of the multitudes who had touched him: what joys! what raptures! what ecstasies! what congratulations from surrounding friends! what universal shouts and acclamations to the honour of the Lord Jesus! none ascribing their recovery to an arm of flesh; but all acknowledging Jesus as the sole author of their happiness! And why should it not be thus with us at this time? Surely, if this whole congregation would but vie with each other in their endeavours to obtain his blessing, they would soon have far more abundant cause for joy, than ever they had, whose bodily health was restored: for their souls should be freed from the deadly malady of sin, yea, virtue should come forth from him to heal us all.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
19. ] Luke uses the same expression, of power going forth from our Lord, in ch. Luk 8:46 .
Fuente: Henry Alford’s Greek Testament
Luk 6:19 . may be nominative both to and to (A. V [64] and R. V [65] ), or we may render: “power went forth from Him and He healed all”.
[64] Authorised Version.
[65] Revised Version.
Fuente: The Expositors Greek Testament by Robertson
sought . . . went, &c. Bothare the Imperf. Tense = all the while were seeking to touch Him, for virtue was going out, &c.
virtue = power. App-172.
out of = from (beside). Greek. para. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] Luke uses the same expression, of power going forth from our Lord, in ch. Luk 8:46.
Fuente: The Greek Testament
sought: Num 21:8, Num 21:9, 2Ki 13:21, Mat 9:20, Mat 9:21, Mat 14:36, Mar 3:10, Mar 6:56, Mar 8:22, Joh 3:14, Joh 3:15, Act 5:15, Act 5:16, Act 19:12
for: Luk 8:45, Luk 8:46, Mar 5:30, 1Pe 2:9,*Gr.
Reciprocal: 2Ki 4:6 – when the vessels Mat 4:25 – followed Luk 5:17 – power
Fuente: The Treasury of Scripture Knowledge
9
Virtue is from DUNAMIS, one of the words rendered by “power” in many places. The crowds sought to touch Jesus to obtain this power to cure their diseases.
Fuente: Combined Bible Commentary
Verse 19
Virtue; power, efficacy.