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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
When she heard about Jesus, she came up behind Him in the crowd and touched His garment. For she said, "If I just touch His clothes, I will be healed." And immediately the source of her bleeding dried up. The Church comes and touches the Lord when it approaches Him through the truth of faith. However, it comes from behind, or as He Himself said: "If anyone serves me, he must follow me" (John 12). And elsewhere it is commanded: "You shall walk after the Lord your God." Or, because not seeing the Lord present in the flesh, after the mysteries of His incarnation had been fulfilled, it reached the grace of faith and recognition of Him. Thus, by the participation in His sacraments, it deserved to be saved from sins, as if by the touch of His garments, it dried up the source of her blood. For the source of blood is the origin of sin. The source of anyone's blood is the beginning of impure thought, from which all sin is born. But the Lord, with His evangelical words, not only sought to restrain evil deeds and words but also to uproot the root of wicked thoughts, granting that both be cleansed by evangelical sacraments, as if He endowed His garments with the power to dry up the source of filth.
(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 5:28 encapsulates the profound faith of a woman who had suffered from a debilitating hemorrhage for twelve years. Her quiet yet resolute declaration, "For she said, If I may touch but his clothes, I shall be whole," reveals a desperate hope and an unwavering conviction in Jesus' unique and potent power, believing that even indirect contact with Him would bring about her complete restoration.
Context
Literary Context
This verse is embedded within the narrative of Jesus' journey to heal Jairus's daughter, a prominent synagogue official whose child was dying. As Jesus makes His way through a dense crowd, this woman, whose story is recounted in Mark 5:25-34, interrupts the main narrative flow. Her desperate act of faith and subsequent healing serve as a powerful interlude, highlighting Jesus' immediate responsiveness to individual need even amidst a pressing public ministry. The account not only demonstrates Jesus' power over sickness but also His compassion and desire to acknowledge and affirm faith publicly, setting the stage for the dramatic news of Jairus's daughter's death and Jesus' subsequent miracle of resurrection.
Historical & Cultural Context
The woman's chronic bleeding condition, lasting twelve years, was not merely a physical affliction but carried immense social and religious implications in first-century Jewish society. According to Mosaic Law, specifically Leviticus 15:25-27, she would have been considered ritually unclean, rendering everything and everyone she touched unclean. This meant a life of severe isolation, cut off from community, synagogue worship, and even family intimacy. Her condition also made her an outcast, and the text notes she had spent all her money on doctors, only to grow worse, reflecting the limitations of ancient medicine and the financial ruin often associated with chronic illness. Her approach to Jesus was therefore not only an act of faith but also an act of immense courage, as she risked public condemnation and further defilement by pressing through the crowd.
Key Themes
This verse contributes significantly to several key themes within Mark's Gospel. Firstly, it powerfully illustrates unwavering faith, demonstrating that even a quiet, seemingly insignificant act born of deep conviction can access divine power. Her belief that merely touching Jesus' clothes would suffice speaks to a profound understanding of His unique authority and holiness. Secondly, it underscores the theme of desperation meeting divine hope. After years of suffering and failed human remedies, her final, desperate gamble was to place all her hope in Jesus, showcasing how human extremity can lead to divine intervention. Lastly, the narrative highlights Jesus' accessible power and compassion. His healing power is not limited by conventional means or public declarations; it flows freely and is available to those who, like this woman, approach Him with genuine faith, regardless of their social standing or perceived ritual impurity. This encounter foreshadows the universal reach of the gospel, where all are welcome to approach the Lord for healing and salvation, as seen in passages like Matthew 11:28.
Exposition and Analysis
Key Word Analysis
This verb, G3004, signifies "to lay forth" or "to relate in words," often implying a systematic or set discourse. Here, it captures the woman's internal conviction, a declaration she made to herself, perhaps repeatedly, solidifying her resolve. It's not a casual thought but a deep-seated belief she has articulated inwardly, shaping her desperate action.
This word is reflexive, meaning "to attach oneself to" or "to touch" in various implied relations. It suggests more than a casual brush; it implies a deliberate, intentional reaching out to make contact, to "cling" to, or "take hold of" something. For the woman, this touch was her conduit for healing, a physical manifestation of her spiritual grasp of Jesus' power.
Referring to an "outer garment" or "cloke." In this context, it specifically refers to the fringe or hem of Jesus' outer robe, which Jewish men often wore in accordance with the command in Numbers 15:38-39. The woman's belief that even this part of His clothing could convey healing power speaks volumes about her perception of Jesus' holiness and the emanation of His divine authority.
A rich theological term meaning "to save," "to deliver," "to preserve," or "to make well." While primarily referring to physical healing in this context, the use of sōzō often carries broader connotations of spiritual salvation and complete restoration. For this woman, being "made whole" meant not only the cessation of bleeding but also restoration to social and religious life, and perhaps a deeper spiritual peace. Jesus later confirms this broader meaning when He tells her, "Daughter, your faith has made you whole" (Mark 5:34).
Verse Breakdown
"For she said,"
This opening clause immediately draws the reader into the woman's internal world, revealing the deep conviction that motivated her actions. It highlights that her subsequent physical act was not impulsive but stemmed from a settled belief she had articulated to herself.
"If I may touch but his clothes,"
This phrase expresses her singular, focused hope and the perceived means of her healing. The "if but" (Greek kán) emphasizes the minimal contact she believed was necessary, underscoring both her humility and her profound faith in the efficacy of even the slightest connection to Jesus. It also subtly reveals her desperation, as she sought a clandestine healing due to her ritually unclean status.
"I shall be whole."
This is the confident declaration of her expected outcome. It speaks to her absolute certainty that healing would follow her act of faith. The passive voice ("I shall be whole") implies that the healing would be an action performed upon her by an external, divine power, rather than something she could achieve herself.
Literary Devices
Mark 5:28 employs several literary devices that enhance its impact. The most prominent is Synecdoche, where "his clothes" (specifically the hem or fringe) stands in for the entirety of Jesus' person and power. The woman believed that even a part of Him could convey His healing virtue, demonstrating a profound understanding of His divine essence. There is also an element of Irony in her clandestine approach: an "unclean" woman, who by law should not touch anyone, deliberately touches Jesus, the source of all purity, and is made clean. This act subverts societal and religious norms, highlighting Jesus' revolutionary compassion. Furthermore, the simple, direct statement of her faith ("If I may touch... I shall be whole") functions as a powerful Confession, revealing the depth of her inner conviction and serving as a model for how faith can operate.
Theological and Thematic Connections
This verse powerfully illustrates the principle that genuine faith, even when expressed in an unconventional or desperate manner, is recognized and honored by God. The woman's belief that merely touching Jesus' garment would heal her speaks to a profound understanding of His divine power and authority, transcending typical human limitations. Her act of faith bypassed the need for direct verbal request or explicit command from Jesus, demonstrating that His power is not constrained by human protocols but is accessible through a believing heart. This encounter underscores the New Testament emphasis on faith as the conduit for receiving God's grace and power, whether for physical healing or spiritual salvation. It highlights that God often works through the seemingly insignificant acts of faith from those considered marginalized or hopeless by society.
Reflection and Application
The woman's desperate yet determined faith in Mark 5:28 offers profound lessons for believers today. Her twelve years of suffering, failed remedies, and social ostracization did not extinguish her hope; instead, they intensified her resolve to seek Jesus. This reminds us that even in our most prolonged and seemingly hopeless struggles, our last resort should be our first and only true hope: Christ. Her belief that a mere touch of His garment would suffice speaks to a radical trust in Jesus' inherent power, inviting us to examine the depth of our own faith. Do we believe Jesus is truly capable of addressing our deepest needs, even when all other avenues have failed? Are we willing to press through obstacles—whether physical, emotional, or spiritual—to reach Him? This passage calls us to cultivate a tenacious faith that acts on conviction, trusting that Jesus' power is accessible and His compassion boundless, ready to make us whole in every sense of the word.
Questions for Reflection
FAQ
Why did the woman only want to touch Jesus' clothes, and not speak to Him directly?
The woman's decision to only touch Jesus' clothes, rather than speak to Him directly, was likely driven by a combination of factors rooted in her desperate situation and the cultural context. First, her chronic bleeding condition rendered her ritually unclean under Mosaic Law (Leviticus 15:25-27). Any person or object she touched would also become unclean. Approaching Jesus directly and speaking to Him publicly would have risked defiling Him and those around Him, potentially inviting public rebuke or ostracization. Second, after twelve years of suffering and failed medical treatments, she was likely exhausted, desperate, and perhaps socially marginalized to the point of feeling unworthy or afraid to draw attention to herself. Her faith was profound but also humble and perhaps even timid in its expression. She believed that Jesus' power was so immense that even an indirect, unnoticed touch would be sufficient, demonstrating a radical trust in His inherent healing virtue rather than needing a performative interaction. Her quiet act shows both her deep faith and her understanding of her societal limitations.
Christ-Centered Fulfillment
Mark 5:28, while a powerful testament to the woman's faith and Jesus' healing power, points beyond a mere physical miracle to the greater spiritual wholeness found in Christ. The woman's desperate reach for the hem of Jesus' garment foreshadows humanity's desperate need to grasp hold of the saving grace offered through His sacrifice. Her belief that a touch of His outer clothing could make her "whole" prefigures the profound truth that by His stripes we are healed, as prophesied in Isaiah 53:5 and reiterated in 1 Peter 2:24. Jesus, the Great Physician, not only heals physical ailments but also addresses the deeper spiritual sickness of sin, offering complete restoration and reconciliation with God. The "wholeness" she experienced, derived from the Greek sōzō, carries the dual meaning of physical healing and spiritual salvation, indicating that her encounter with Jesus was not just a cure but a redemptive moment. Her faith, which drew power from Him, is a paradigm for all who, recognizing their own spiritual uncleanness and helplessness, reach out to Christ for the cleansing and life-giving power that flows from His very being, making them truly new creations in Him. He is the ultimate source of all healing, both bodily and spiritually, inviting all to come and find rest for their souls, as promised in Matthew 11:28-30.