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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 5:21–34. His three-level outline is real structure in the source text, so it is rendered as structure.
The Gadarenes having desired Christ to leave their country, he did not stay to trouble them long, but presently went by water, as he came, back to the other side (Mar 5:21), and there much people gathered to him. Note, If there be some that reject Christ, yet there are others that receive him, and bid him welcome. A despised gospel will cross the water, and go where it will have better entertainment. Now among the many that applied themselves to him,
I.Here is one, that comes openly to beg a cure for a sick child; and it is no less a person than one of the rulers of the synagogue, one that presided in the synagogue-worship or, as some think, one of the judges of the consistory court, which was in every city, consisting of twenty-three. He was not named in Matthew, he is here, Jairus, or Jair, Jdg 10:3. He addressed himself to Christ, though a ruler, with great humility and reverence; When he saw him, he fell at his feet, giving honour to him as one really greater than he appeared to be; and with great importunity, he besought him greatly, as one in earnest, as one that not only valued the mercy he came for, but that knew he could obtain it no where else. The case is this, He has a little daughter, about twelve years old, the darling of the family, and she lies a dying; but he believes that if Christ will but come, and lay his hands upon her, she will return even from the gates of the grave. He said, at first, when he came, She lies a dying (so Mark); but afterward, upon fresh information sent him, he saith, She is even now dead (so Matthew); but he still prosecutes his suit; see Luk 8:42-49. Christ readily agreed, and went with him, Mar 5:24.
II.Here is another, that comes clandestinely to steal a cure (if I may so say) for herself; and she got the relief she came for.
This cure was wrought by the way, as he was going to raise the ruler's daughter, and was followed by a crowd. See how Christ improved his time, and lost none of the precious moments of it. Many of his discourses, and some of his miracles, are dates by the way-side; we should be doing good, not only when we sit in the house, but when we walk by the way, Deu 6:7. Now observe,
1.The piteous case of this poor woman. She had a constant issue of blood upon her, for twelve years, which had thrown her, no doubt, into great weakness, had embittered the comfort of her life, and threatened to be her death in a little time. She had had the best advice of physicians, that she could get, and had made use of the many medicines and methods they prescribed: as long as she had any thing to give them, they had kept her in hopes that they could cure her; but now that she had spent all she had among them, they gave her up as incurable. See here,
(1.)That skin for skin, and all that a man has, will be give for life and health; she spent all she had upon physicians.
(2.)It is ill with those patients whose physicians are their worst disease; who suffer by their physicians, instead of being relieved by them.
(3.)Those that are not bettered by medicines, commonly grow worse, and the disease gets the more ground.
(4.)It is usual with people not to apply themselves to Christ, till they have tried in vain all other helpers, and find them, as certainly they will, physicians of no value. And he will be found a sure refuge, even to those who make him their last refuge.
2.The strong faith that she had in the power of Christ to heal her; she said within herself, though it doth not appear that she was encouraged by any preceding instance to say it, If I may but touch his clothes, I shall be whole, Mar 5:28. She believed that he cured, not as a prophet, by virtue derived from God, but as the Son of God, by a virtue inherent in himself. Her case was such as she could not in modesty tell him publicly, as others did their grievances, and therefore a private cure was what she wished for, and her faith was suited to her case.
3.The wonderful effect produced by it; She came in the crowd behind him, and with much ado got to touch his garment, and immediately she felt the cure wrought, Mar 5:29. The flux of blood was dried up, and she felt herself perfectly well all over her, as well as ever she was in her life, in an instant; by this it appears that the cure was altogether miraculous; for those that in such cases are cured by natural means, recover their strength slowly and gradually, and not per saltum - all at once; but as for God, his work is perfect. Note, Those whom Christ heals of the disease of sin, that bloody issue, cannot but experience in themselves a universal change for the better.
4.Christ's enquiry after his concealed patient, and the encouragement he gave her, upon the discovery of her; Christ knew in himself that virtue had gone out of him, Mar 5:30. He knew it not by any deficiency of spirits, through the exhausting of this virtue, but rather by an agility of spirits, in the exerting of it, and the innate and inseparable pleasure he had in doing good. And being desirous to see his patient, he asked, not in displeasure, as one affronted, but in tenderness, as one concerned, Who touched my clothes? The disciples, not without a show of rudeness and indecency, almost ridiculed his question (Mar 5:31); The multitudes throng thee, and sayest thou, Who touched me? As if it had been an improper question. Christ passed by the affront, and looks around to see her that had done this thing; not that he might blame her for her presumption, but that he might commend and encourage her faith, and by his own act and deed might warrant and confirm the cure, and ratify to her that which she had surreptitiously obtained. He needed not that any should inform him, for he had presently his eye upon her. Note, As secret acts of sin, so secret acts of faith, are known to the Lord Jesus, and are under his eye. If believers derive virtue from Christ ever so closely, he knows it, and is pleased with it. The poor woman, hereupon, presented herself to the Lord Jesus (Mar 5:33), fearing and trembling, not knowing how he would take it. Note, Christ's patients are often trembling, when they have reason to be triumphing. She might have come boldly, knowing what was done in her; yet, knowing that, she fears and trembles. It was a surprise, and was not yet, as it should have been, a pleasing surprise. However, she fell down before him. Note, There is nothing better for those that fear and tremble, than to throw themselves at the feet of the Lord Jesus; to humble themselves before him, and refer themselves to him. And she told him all the truth. Note, We must not be ashamed to own the secret transactions between Christ and our souls; but, when called to it, mention, to his praise, and the encouragement of others, what he has done for our souls, and the experience we have had of healing virtue derived from him. And the consideration of this, that nothing can be hid from Christ, should engage us to confess all to him. See what an encouraging word he gave her (Mar 5:34); Daughter, thy faith hath made thee whole. Note, Christ puts honour upon faith, because faith gives honour to Christ. But see how what is done by faith on earth is ratified in heaven; Christ saith, Be whole of thy disease. Note, If our faith sets the seal of its amen to the power and promise of God, saying, "So it is, and so let it be to me;" God's grace will set the seal of its amen to the prayers and hopes of faith, saying, "So be it, and so it shall be, to thee." And therefore, "Go in peace; be well satisfied that thy cure is honestly come by, is effectually wrought, and take the comfort of it." Note, They that by faith are healed of their spiritual diseases, have reason to go in peace.
Historical interpretation
Seven Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But the man who is healed preached in Decapolis, where the Jews, who hang on the letter of the Decalogue, are being turned away from the Roman rule.
Mystically, however, Jairus comes after the healing of the woman, because when the fulness of the Gentiles has come in, then shall Israel be saved. (v. Rom. 11) Jairus means either illuminating, or illuminated, that is, the Jewish people, having cast off the shadow of the letter, enlightened by the Spirit, and enlightening others, falling at the feet of the Word, that is, humbling itself before the Incarnation of Christ, prays for her daughter, for when a man lives himself, he makes others live also. Thus Abraham, and Moses, and Samuel, intercede for the people who are dead, and Jesus comes upon their prayers.
(Hom. in Mat. 31) This woman, who was celebrated and known to all, did not dare to approach the Saviour openly, nor to come to Him, because, according to the law, she was unclean; for this reason she touched Him behind, and not in front, for that she durst not do, but only ventured to touch the hem of His garment. It was not however the hem of the garment, but her frame of mind that made her whole. There follows, For she said, If I may but touch his clothes, I shall be whole.
(Vict. Ant. e Cat. in Macr. v. Chrys. Hom. in Mat. 31.) He calls her daughter because she was saved by her faith; for faith in Christ makes us His children.
(Vict. Ant. e Cat. in Marc.) He has recorded the name on account of the Jews of that time, that it might mark the miracle. It goes on, And when he saw him, he fell at his feet, and besought him greatly, &c. Matthew indeed relates that the chief of the synagogue reported that his daughter was dead, but Mark says that she was very sick, and that afterwards it was told to the ruler of the synagogue, when our Lord was about to go with him, that she was dead. The fact then, which Matthew implies, is the same, namely, that He raised her from the dead; and it is for the sake of brevity, that he says that she was dead, which was evident from her being raised.
(Vict. Ant. e Cat. in Marc.) Now the virtues of Christ are by His own will imparted to those men, who touch Him by faith. Wherefore there follows, And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? The virtues indeed of the Saviour do not go out of Him locally or corporally, nor in any respect pass away from Him. For being incorporeal, they go forth to others and are given to others; they are not however separated from Him, from whom they are said to go forth, in the same way as sciences are given by the teacher to his pupils. Therefore it says, Jesus, knowing in himself the virtue which had gone out of him, to show that with His knowledge, and not without His being aware of it, the woman was healed. But He asked, Who touched me? although He knew her who touched Him, that He might bring to light the woman, by her coming forward, and proclaim her faith, and lest the virtue of His miraculons work should be consigned to oblivion. It goes on, And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? But the Lord asked, Who touched me, that is in thought and faith, for the crowds who throng Me cannot be said to touch Me, for they do not come near to Me in thought and in faith. There follows, And he looked round about to see her that had done this thing.
(Vict. Ant. e Cat. in Marc.) Or else He says, Go in peace, sending her away into that which is the final good, for God dwells in peace, that thou mayest know, that she was not only healed in body, but also from the causes of bodily pain, that is, from her sins
And she had suffered much under many physicians, and had spent all she had, and was no better, but rather grew worse. Understand physicians either as false theologians, or as philosophers and secular law teachers, who, disputing about virtues and vices very subtly, promised to offer useful precepts for living and believing to mortals, or certainly those unclean spirits themselves, who, like consulting men, pushed themselves to be worshiped as gods. By eagerly listening to them, the Gentiles wasted the powers of natural industry all the more, but were no less able to be cleansed from the filth of their iniquity. But when she recognized that the Jewish people were sick and the true physician from heaven had arrived, she also began to hope for and seek a remedy for her illness.
(in Marc. ii. 22) Observe that the object of His question was that the woman should confess the truth of her long 1want of faith, of her sudden belief and healing, and so herself be confirmed in faith, and afford an example to others. But he said to her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. He said not, Thy faith is about to make thee whole, but has made thee whole, that is, in that thou hast believed, thou hast already been made whole.
(ubi sup.) Again, the Lord going to the child, who is to be healed, is thronged by the crowd, because though He gave healthful advice to the Jewish nation, he is oppressed by the wicked habits of that carnal people; but the woman with an issue of blood, cured by the Lord, is the Church gathered together from the nations, for the issue of blood may be either understood of the pollution of idolatry, or of those deeds, which are accompanied by pleasure to flesh and blood. But whilst the word of the Lord decreed salvation to Judæa, the people of the Gentiles by an assured hope seized upon the health, promised and prepared for others.
(ubi sup.) Wherefore one believing woman touches the Lord, whilst the crowd throngs Him, because He, who is grieved by divers heresies, or by wicked habits, is worshipped faithfully with the heart of the Catholic Church alone. But the Church of the Gentiles came behind Him; because though it did not see the Lord present in the flesh, for the mysteries of His Incarnation had been gone through, yet it attained to the grace of His faith, and so when by partaking of His sacraments, it merited salvation from its sins, as it were the fountain of its blood was dried up by the touch of His garments. And the Lord looked round about to see her who had done this, because He judges that all who deserve to be saved are worthy of His look and of His pity.
After the miracle of the demoniac, the Lord works another miracle, namely, in raising up the daughter of the ruler of the synagogue; the Evangelist, before narrating this miracle, says, And when Jesus was passed over again by ship unto the other side, much people gathered unto him.
Now this man was faithful in part, inasmuch as he fell at the feet of Jesus, but in that he begged of Him to come, he did not show as much faith as he ought. For he ought to have said, Speak the word only, and my daughter shall be healed. There follows, And he went away with him, and much people followed him, and thronged him; and a woman, which had an issue of blood twelve years, &c.
Most faithful indeed is this woman, who hoped for healing from His garments. For which reason she obtains health; wherefore it goes on, And straightway the fountain of her blood was dried up, and she felt in her body that she was healed.
For the Lord wished to declare the woman, first to give His approbation to her faith, secondly to urge the chief of the synagogue to a confident hope that He could thus cure his child, and also to free the woman from fear. For the woman feared because she had stolen health; wherefore there follows, But the woman, fearing and trembling, &c.
But He saith to her, Go in peace, that is, in rest, which means, go and have rest, for up to this time thou hast been in pains and torture.
Or else, by the woman, who had a bloody flux, understand human nature; for sin rushed in upon it, which since it killed the soul, might be said to spill its blood. It could not be cured by many physicians, that is, by the wise men of this world, and of the Law and the Prophets; but the moment that it touched the hem of Christ's garment, that is, His flesh, it was healed, for whosoever believes the Son of man to be Incarnate is he who touches the hem of His garment.
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Summary
Mark 5:26 vividly portrays the desperate plight of the woman with a chronic hemorrhage, highlighting the profound extent of her suffering, the futility of human medical intervention, and the devastating financial toll her twelve-year illness had exacted. This verse sets the stage for her radical act of faith, emphasizing her complete exhaustion of all conventional resources before her miraculous encounter with Jesus, underscoring the depth of her need and the immeasurable power of divine healing.
Context
Literary Context
Mark 5:26 is strategically embedded within the larger narrative of Jesus' ministry, specifically as an interlude in the story of Jairus's daughter (Mark 5:21-24, 35-43). This literary technique, known as a "Markan sandwich" or intercalation, juxtaposes two related events, allowing them to illuminate each other. The woman's story, a tale of chronic suffering and desperate faith, interrupts the urgent journey to Jairus's dying daughter, creating suspense and demonstrating Jesus' availability and power even amidst other pressing needs. The woman's immediate healing upon touching Jesus' garment (Mark 5:27-29) provides a powerful parallel to the subsequent raising of Jairus's daughter, showcasing Jesus' authority over both chronic illness and death.
Historical & Cultural Context
For twelve years, this woman suffered from a continuous flow of blood, a condition that, according to Mosaic Law, rendered her ritually unclean (Leviticus 15:25-27). This uncleanness meant she was perpetually defiled, unable to participate in temple worship, touch others, or be touched without transmitting her impurity. She was an outcast, isolated from family, friends, and community, living in a state of perpetual ritual and social quarantine. Furthermore, ancient medicine, often rudimentary and based on various herbal remedies, incantations, or even superstitious practices, frequently proved ineffective for chronic conditions like hers. The verse also underscores the financial burden of such an illness, as she "had spent all that she had," indicating the exorbitant costs of seeking cures from numerous physicians over a prolonged period, likely leading to destitution in addition to her physical and social suffering.
Key Themes
Mark 5:26 contributes significantly to several key themes within Mark's Gospel. It powerfully illustrates human desperation and the limitations of human resources when faced with profound suffering, setting the stage for divine intervention. The woman's chronic illness and financial ruin highlight the futility of earthly solutions apart from God, preparing the reader for the sovereignty and power of Jesus to heal what no human effort can. Her story also implicitly introduces the theme of faith as the conduit for divine power, as her subsequent action (Mark 5:27-28) demonstrates a desperate, yet profound, belief in Jesus' ability to heal. This narrative, alongside the healing of Jairus's daughter, underscores Jesus' compassion and authority over sickness and death, demonstrating his mission to bring wholeness to the broken and marginalized, a theme echoed throughout Mark's Gospel.
Exposition and Analysis
Key Word Analysis
This word (G3958) denotes experiencing a sensation or impression, usually a painful one. It implies not merely passive endurance but an active, prolonged experience of affliction and distress. In this context, it emphasizes the woman's deep, personal agony, both physical and emotional, over a long period. Her suffering was not superficial but deeply ingrained and pervasive.
Derived from a word meaning "cost," this verb (G1159) signifies to expend or incur cost, often with the negative connotation of wasting or squandering. Here, it highlights the complete depletion of her financial resources. She had invested everything she possessed into seeking a cure, only to find herself financially ruined and physically unimproved.
This phrase combines érchomai (G2064, to come or go) with eis (G1519, to or into) and cheírōn (G5501, worse, more evil or aggravated). It vividly describes a progressive deterioration of her condition. Despite all the treatments and expenses, her health did not merely stagnate; it actively declined, intensifying her desperation and emphasizing the utter failure of all human efforts.
Verse Breakdown
"And had suffered many things of many physicians"
This clause immediately establishes the woman's long-term and severe affliction. The "many things" she suffered encompass not only the physical pain of her hemorrhage but also the discomfort, indignity, and potential side effects of numerous, likely ineffective, medical treatments administered by "many physicians." This highlights the extensive and persistent nature of her quest for healing and the profound distress it caused.
"and had spent all that she had"
This phrase underscores the devastating financial impact of her chronic illness. Her desperate search for a cure had led to complete economic ruin, indicating that she had exhausted every last resource in pursuit of health. This detail magnifies her desperation and the totality of her loss, making her situation truly dire.
"and was nothing bettered"
This stark declaration reveals the complete failure of all her previous efforts and investments. Despite the immense suffering endured and the total financial depletion, her condition had not improved in the slightest. This emphasizes the limitations of human wisdom and medical science in the face of certain ailments, setting the stage for a supernatural solution.
"but rather grew worse"
This final, poignant clause delivers the crushing blow. Not only were her efforts futile, but they had a counterproductive effect. Her health actively deteriorated, plunging her deeper into despair. This progressive worsening underscores the utter hopelessness of her situation from a human perspective, amplifying the miraculous nature of her eventual healing by Jesus.
Literary Devices
Mark 5:26 employs several powerful literary devices to convey the woman's dire situation. The use of Hyperbole is evident in phrases like "suffered many things" and "spent all that she had," which emphasize the extreme nature of her physical and financial distress, though they may also be literal truths. There is a profound sense of Pathos, evoking deep sympathy for her prolonged suffering, social isolation, and economic ruin. The verse also presents a stark Contrast between her desperate efforts and their utterly negative outcome: she sought betterment but "was nothing bettered, but rather grew worse." This highlights the Irony of her situation, where the very attempts to find healing only exacerbated her condition, setting the stage for the dramatic and contrasting effectiveness of Jesus' intervention.
Theological and Thematic Connections
The woman's story in Mark 5:26 serves as a powerful theological statement about the limitations of human effort and the boundless power of God. Her complete physical and financial depletion, coupled with the worsening of her condition, underscores the universal human experience of reaching the end of one's own resources. It is precisely at this point of utter hopelessness that divine intervention becomes most evident and glorious. The futility of her twelve-year struggle with physicians highlights that true, lasting healing—physical, emotional, and spiritual—ultimately comes from God alone. This narrative invites us to recognize that our deepest needs often drive us to the only one who can truly satisfy them, emphasizing that when human solutions fail, God's power is revealed in its purest form, paving the way for a faith that transcends circumstances.
Reflection and Application
Mark 5:26 offers a profound mirror for our own experiences of prolonged suffering, unfulfilled expectations, and the exhaustion of our own efforts. It speaks to the universal human tendency to seek solutions in conventional wisdom, professional expertise, or material resources, only to discover their limitations. This verse challenges us to consider where we place our ultimate hope and trust. When we, like the woman, have "suffered many things" and "spent all that we had" on our own solutions—whether for physical ailments, emotional struggles, financial crises, or spiritual emptiness—and find ourselves "nothing bettered, but rather grew worse," it is then that we are truly prepared to turn to Jesus. Her story reminds us that our deepest desperation can be the very catalyst for a radical, life-transforming faith. It encourages us to surrender our self-reliance and embrace the truth that only Christ possesses the power to bring true healing and wholeness where all human efforts have failed.
Questions for Reflection
FAQ
What was the nature of the woman's illness and why was it so debilitating?
The woman suffered from a chronic hemorrhage, often referred to as an "issue of blood." This condition was not only physically debilitating, causing weakness and likely anemia due to continuous blood loss, but also profoundly isolating due to the Mosaic Law. According to Leviticus 15:25-27, any woman with an irregular or prolonged flow of blood was considered ritually unclean. This meant she could not participate in public worship, touch others, or be touched without rendering them unclean. Her condition thus led to extreme social ostracism, spiritual alienation, and immense personal suffering for twelve long years.
Why did the physicians fail to help her, and why did her condition worsen?
The text states she "had suffered many things of many physicians" and "was nothing bettered, but rather grew worse." In ancient times, medical knowledge was rudimentary, and treatments often involved ineffective or even harmful remedies. While the specific reasons for the physicians' failure are not detailed, it highlights the limitations of human medicine, especially for chronic conditions. Her worsening condition, despite extensive efforts and financial outlay, underscores the severity and recalcitrant nature of her illness, emphasizing that it was beyond human cure. This futility serves to magnify the miraculous power of Jesus, who heals instantly and completely where all else has failed.
Christ-Centered Fulfillment
The desperate plight of the woman with the issue of blood, culminating in her utter physical and financial depletion and worsening condition, powerfully foreshadows humanity's universal need for a Savior. Like her, humanity has "suffered many things" under the curse of sin, attempting countless self-devised remedies and "spending all" its efforts on religious rituals, philosophical systems, or material pursuits, only to find itself "nothing bettered, but rather grew worse" in its spiritual sickness. This woman's story is a profound illustration of the truth that human efforts cannot cure the deepest ailments of the soul. Her ultimate turning to Jesus, the Great Physician, who heals not through external means but by his inherent power and compassionate touch, points directly to Christ as the only source of true spiritual healing and wholeness. He is the one who, through his atoning sacrifice, takes away the sin of the world (as proclaimed in John 1:29), offering a remedy that is not merely temporary but eternal. Just as her physical uncleanness and suffering were removed by a single touch of faith, so too are our spiritual defilement and brokenness healed by faith in Christ's finished work on the cross, providing a new creation and abundant life where there was only despair (John 10:10).