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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
Sixteen Centuries of Reception
7 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 immediately Jesus, perceiving in Himself the power that had gone out from Him, turned to the crowd and said: "Who touched My garments?" He asked not to learn what He did not know, but that the power He clearly knew, indeed which He Himself had given, might be declared in the woman, and by the declared and recognized power of faith, many might reach salvation.
(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.
The facts then are these, that Jesus professed Himself in some sense ignorant, and within a moment showed that He really was so. To believe in the Incarnation, to believe that He is God, makes it hard to understand how He could be ignorant, but also makes it certain that if He said He could be ignorant, then ignorant He could really be. For a God who can be ignorant is less baffling than a God who falsely professes ignorance.
The answer of theologians is that the God-Man was omniscient as God and ignorant as man. This, no doubt, is true, though it cannot be imagined. Nor, indeed, can the unconsciousness of Christ in sleep be imagined, nor the twilight of reason in His infancy. Still less is merely organic life in His mother’s womb.
But the physical sciences, no less than theology, propose for our belief much that cannot be imagined. A generation which has accepted the curvature of space need not boggle at the impossibility of imagining the consciousness of incarnate God. In that consciousness the temporal and the timeless were united. I think we can acquiesce in mystery at that point, provided we do not aggravate it by our tendency to picture the timeless life of God as simply another sort of time.
We are committing that blunder whenever we ask how Christ could be, at the same moment, ignorant and omniscient, or how He could be the God who neither slumbers nor sleeps while He slept. The italicized words conceal an attempt to establish a temporal relation between His timeless life as God and the days, months, and years of His life as man. And, of course, there is no such relation.
The incarnation is not an episode in the life of God. The Lamb is slain, and therefore presumably born, grown to maturity, and risen from all eternity. The taking up into God’s nature of humanity, with all its ignorance and limitations, is not itself a temporal event, though the humanity which is so taken up was, like our own, a thing living and dying in time.
And if limitation, and therefore ignorance, was thus taken up, we ought to expect that the ignorance should, at some time, be actually displayed. It would be difficult and, to me, repellent, to suppose that Jesus never asked a genuine question, that is, a question to which He did not know the answer. That would make of His humanity something so unlike ours as scarcely to deserve the name.
I find it easier to believe that when He said, ‘Who touched Me?’ Luke chapter 8, verse 45, He really wanted to know.
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Summary
Mark 5:30 captures a pivotal moment in the healing of the woman with the issue of blood, revealing Jesus's immediate and internal awareness that divine power had supernaturally flowed from Him. Amidst the jostling crowd, Jesus perceives this unique expenditure of "virtue" or miraculous power, prompting Him to turn and inquire who had intentionally touched His garments, setting the stage for a profound revelation of faith and healing.
Context
Literary Context
This verse is embedded within one of Mark's characteristic "sandwich" or "intercalation" narratives, where the healing of the woman with the issue of blood (Mark 5:25-34) is placed between two parts of the story of Jairus's daughter (Mark 5:21-24 and Mark 5:35-43). This literary structure serves to highlight thematic connections, particularly concerning faith, death, and life, and to demonstrate Jesus's sovereignty over both sickness and death. The narrative flow emphasizes the urgency of Jairus's plea, the unexpected interruption by the woman, and Jesus's intentional pause to address her, despite the pressing crowd and the critical situation with Jairus's daughter.
Historical & Cultural Context
The woman's condition, a chronic hemorrhage for twelve years, rendered her ritually unclean according to Old Testament law (Leviticus 15:25-27). This meant she was perpetually ostracized from society, unable to participate in communal worship, and anything or anyone she touched would also become ritually unclean. This made her approach to Jesus, touching His garment, a bold and culturally transgressive act, driven by desperate faith. The "press" (G3793 óchlos) refers to the dense, jostling crowd typical of public gatherings around Jesus, highlighting the physical challenge and the anonymity of the masses. Her condition had also likely led to severe financial hardship, as she had "suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse" (Mark 5:26).
Key Themes
Mark 5:30 contributes significantly to several key themes within the Gospel. Firstly, it underscores the theme of Jesus's Divine Power and Authority, demonstrating that His healing ability is not merely passive but an active, perceptible outflow of His inherent divine nature. Secondly, it highlights the Centrality of Faith as the conduit for receiving Jesus's power; the woman's desperate belief, not just a casual touch, activated the healing. This contrasts sharply with the general crowd, who were physically close but lacked transformative faith. Thirdly, the verse reveals Jesus's Intentionality and Awareness; His question, "Who touched my clothes?", was not born of ignorance but was a deliberate act to bring the woman out of anonymity, affirm her healing, and teach those present about the nature of true faith and divine interaction, as further emphasized in Mark 5:34.
Exposition and Analysis
Key Word Analysis
(δύναμις), this word signifies "force (literally or figuratively); specially, miraculous power (usually by implication, a miracle itself)." The KJV translation "virtue" here does not refer to moral goodness but to divine, potent, active energy or ability. It is the root of English words like "dynamic" and "dynamite," emphasizing a powerful, transformative force. Jesus was not merely a passive conduit; He was the active source from whom this divine power emanated.
(ἐπί and γινώσκω), this term means "to know upon some mark, i.e. recognize; by implication, to become fully acquainted with, to acknowledge." It implies a deeper, more complete and experiential knowledge than a simple intellectual awareness. Jesus didn't just sense a general disturbance; He had a profound, immediate, and internal recognition of the specific outflow of His miraculous power.
(ἐκ and ἔρχομαι), meaning "to issue (literally or figuratively); to come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad." This verb vividly describes the active, purposeful emanation of power from Jesus, indicating a distinct and perceptible transfer of divine energy from His being to the woman.
Verse Breakdown
"And Jesus, immediately knowing in himself"
This phrase highlights Jesus's divine omniscience and self-awareness. The adverb "immediately" (G2112 euthéōs) underscores the instantaneous nature of His perception, while "knowing in himself" (G1921 epiginṓskō G1438 heautoû) emphasizes an internal, personal, and profound recognition, not an external observation or deduction. He was intrinsically aware of the spiritual transaction that had just occurred.
"that virtue had gone out of him"
This clause reveals the nature of the event from Jesus's perspective. The "virtue" (G1411 dýnamis) refers to His divine, miraculous power. The perfect tense verb "had gone out" (G1831 exérchomai) indicates a completed action with ongoing effects—the power had definitively left Him and accomplished its work. This was a tangible, if spiritual, expenditure of His divine energy.
"turned him about in the press, and said"
Despite the overwhelming "press" (G3793 óchlos) of the crowd, Jesus deliberately "turned him about" (G1994 epistréphō), indicating a purposeful shift in direction and attention. His subsequent question, "Who touched my clothes?", was not born of ignorance but was a strategic and intentional act (G3004 légō) to draw out the woman, affirm her healing, and teach a vital lesson about faith to His disciples and the surrounding multitude.
"Who touched my clothes?"
This direct question serves multiple purposes. It publicly acknowledges the miracle, invites the hidden recipient to step forward, and provides an opportunity for Jesus to commend the woman's faith, thereby teaching His disciples and the crowd about the true nature of spiritual connection and healing. The "clothes" (G2440 himátion) were the point of contact for the woman's faith, but not the source of the power itself.
Literary Devices
Mark's narrative in this verse employs several powerful literary devices. Irony is evident in the contrast between the many who "pressed" against Jesus, touching Him indiscriminately, and the one woman whose intentional, faith-filled touch drew out divine power. While countless people were physically close, only one made a true spiritual connection. Symbolism is present in the "clothes" (G2440 himátion), which become a tangible point of contact for intangible faith, representing Jesus's presence and authority. The "touch" (G680 háptomai) itself symbolizes the woman's desperate yet profound faith, reaching out beyond conventional means. Furthermore, the entire "sandwich" narrative structure of Mark 5, with the woman's healing interrupting Jairus's plea, creates a powerful juxtaposition that highlights themes of faith overcoming seemingly impossible circumstances, foreshadowing the greater miracle of resurrection to come.
Theological and Thematic Connections
Mark 5:30 profoundly underscores Jesus's unique divine nature and His active, conscious control over His miraculous power. Unlike a passive conduit, Jesus immediately and internally recognized the outflow of His dýnamis. This demonstrates His sovereignty and awareness, even amidst the chaos of a thronging crowd. It reveals that while many may be physically close to Jesus, it is the touch of intentional, desperate faith that truly connects with His power and brings about transformation. This passage teaches us that Jesus is not indifferent to individual suffering, nor is He unaware of the quiet acts of faith, no matter how hidden or seemingly insignificant. He desires to make manifest the work of His grace and to affirm the faith that draws upon Him.
Reflection and Application
Mark 5:30 offers immense encouragement for every believer who feels lost in the "crowd" of life's challenges, unseen or unheard amidst the clamor of daily demands. Jesus's immediate and internal awareness that power had gone out of Him assures us that He is intimately attuned to every sincere and desperate act of faith, no matter how small or hidden it may seem. We are reminded that our connection with Jesus is not merely about physical proximity or ritualistic action, but about a heartfelt, intentional reach of faith. He desires to engage with us personally, to call us out of anonymity, and to publicly affirm the work He has done in our lives. This verse challenges us to move beyond passive observation and to actively, intentionally, and faithfully reach out to Jesus, trusting that His divine power is available and that He is fully aware of our every need and every touch of genuine faith.
Questions for Reflection
FAQ
Why did Jesus ask "Who touched my clothes?" if He already knew that virtue had gone out of Him?
Jesus's question was not born of ignorance but was a deliberate, intentional act to achieve several crucial purposes. Firstly, He sought to bring the woman out of anonymity, transforming a private miracle into a public testimony. This allowed her to be affirmed and restored not just physically but also socially and spiritually. Secondly, it provided an opportunity for Jesus to publicly commend her faith, teaching His disciples and the surrounding crowd about the vital role of faith in receiving divine power. Finally, it demonstrated His active sovereignty over the healing process, emphasizing that the power flowed from Him by His will, not by mere magical contact.
What does "virtue" mean in the context of Mark 5:30?
In this verse, the King James Version's translation of "virtue" comes from the Greek word dýnamis (G1411), which refers to divine power, strength, or miraculous ability. It does not refer to moral goodness or ethical virtue. It signifies an active, potent, supernatural force emanating from Jesus, enabling Him to perform miracles. Jesus was not merely a good man; He was the embodiment of God's dynamic, healing power.
Was it the garment itself that healed the woman?
No, the garment itself did not possess inherent healing power. It was the woman's profound and desperate faith that served as the conduit for Jesus's divine power. The garment was merely the point of physical contact through which her faith reached out to Jesus. As Jesus Himself stated later in Mark 5:34, "Daughter, thy faith hath made thee whole." The power originated from Jesus, and faith was the means by which it was received.
Christ-Centered Fulfillment
Mark 5:30, with Jesus's immediate awareness of divine "virtue" or dýnamis flowing from Him, offers a profound glimpse into His unique identity as the Son of God. This active, conscious expenditure of power foreshadows His ultimate self-giving on the cross, where the ultimate power of God for salvation flowed out of Him to redeem humanity. His sensitivity to the individual touch of faith amidst the pressing crowd reveals His compassionate nature as our High Priest, one who can "sympathize with our weaknesses" (Hebrews 4:15-16). The power that went out of Him for physical healing points to the spiritual healing and life that flow from His atoning work (Isaiah 53:4-5). In Christ, "all the fullness of the Deity lives in bodily form" (Colossians 1:19), and this fullness is actively available to those who reach out to Him in faith. His willingness to be "drawn upon" for healing anticipates His complete emptying of Himself for our sake, demonstrating that His divine power is perpetually available for transformation, restoration, and eternal life.