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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
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.
Note the separate stages; mark the progress. As long as she was hemorrhaging, she could not come into his presence. She was healed by faith and then came before him. She fell at his feet. Even then she did not yet dare to look up into his face. As long as she had been cured, it was enough for her to cling to his feet. She “told him all the truth.” Christ himself is the truth. She was giving praise to the truth. She had been healed by the truth.
(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
But the woman, fearing and trembling, knowing what had been done in her, came and fell down before Him, and told Him the whole truth. Behold where the questioning of the Lord was directed, namely that the woman openly confessing the truth of her long-standing infirmity, sudden belief, divine propitiation, and the healing given to her, would herself be more firmly confirmed in faith, and would provide an example of salvation and life to many. Finally, it follows.
(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 5:33 vividly portrays the dramatic moment when the woman, previously healed by secretly touching Jesus' garment, reveals herself. Overwhelmed by a mixture of fear, awe, and the realization that her healing was known, she approaches Jesus, prostrates herself, and courageously discloses the entire truth about her long-standing affliction and the miraculous cure she received. This pivotal confession underscores Jesus' divine knowledge and sets the stage for His public affirmation of her faith.
Context
Literary Context
This verse is an integral part of the larger narrative in Mark 5, which showcases Jesus' power over sickness, death, and demonic forces. It immediately follows Jesus' perceptive question, "Who touched My clothes?" (Mark 5:30) and the disciples' bewildered response. The woman's public confession in Mark 5:33 serves as the climax of her personal story, transitioning from a clandestine act of faith to an open declaration, which is then met by Jesus' profound words of comfort and affirmation in Mark 5:34. This encounter is strategically placed within the narrative of Jairus's daughter, creating a powerful interlude that highlights Jesus' immediate and personal engagement with individuals amidst larger events.
Historical & Cultural Context
The woman's condition—a twelve-year hemorrhage—rendered her ritually unclean according to Levitical law. This meant she was perpetually ostracized from public worship, social interaction, and even physical contact, as anything she touched would also become unclean. Her desperate act of touching Jesus' garment was a violation of these purity laws, carrying significant social and religious implications. Her "fearing and trembling" was not merely a personal emotional response but also a reflection of the societal shame, potential condemnation, and the profound awe of encountering divine power in a context where her actions could be perceived as transgressive. Jesus' public interaction with her, far from condemning her, radically subverted these cultural norms, demonstrating a divine compassion that transcended human legalism and social stigma.
Key Themes
Mark 5:33 contributes significantly to several key themes within the Gospel of Mark. It powerfully illustrates Jesus' Omniscience and Authority, as He not only knows that power has gone out from Him (Mark 5:30) but also understands the woman's full condition and the "truth" of her healing before she speaks. The woman's reaction highlights the theme of Reverential Fear and Awe in the presence of the divine, a common response to Jesus' miracles throughout the Gospels (e.g., Mark 4:41). Crucially, the verse emphasizes the Power of Confession and Testimony. Her public declaration, born of fear but leading to affirmation, transforms her secret healing into a public witness, foreshadowing the importance of open acknowledgment of faith in the Christian life. This act of "telling all the truth" also speaks to the theme of Wholeness and Restoration, not just physical healing but also social and spiritual reintegration through an encounter with Christ.
Exposition and Analysis
Key Word Analysis
Derived from phobos, meaning "fear." This word signifies not merely being afraid, but often carries the connotation of awe, reverence, or dread in the presence of something powerful or divine. The woman's fear is multi-faceted: apprehension of being discovered, fear of potential rebuke for her "unclean" touch, and profound awe at the supernatural power she experienced. It's a fear that acknowledges the sacred.
This word describes a physical manifestation of intense emotion, a shaking or quivering, often accompanying fear or dread. Paired with "fearing," it emphasizes the woman's overwhelming emotional and physical response to the situation. It conveys her vulnerability and the profound impact of her encounter with Jesus' power and presence.
From alēthēs, meaning "true." This term denotes reality, sincerity, and the absence of concealment. When the woman "told him all the truth," she was not merely recounting facts but making a full, unreserved disclosure of her suffering, her desperate act of faith, and the immediate, complete healing she received. It signifies an act of transparent honesty before God.
Verse Breakdown
"But the woman fearing and trembling,"
This opening clause immediately establishes the woman's emotional state. The conjunction "but" (G1161, dé) indicates a shift from the disciples' confusion to the woman's internal struggle. Her "fearing and trembling" are visceral reactions, signifying a profound awe and apprehension, likely stemming from her awareness of her ritual impurity, her secret act, and the palpable divine power she had just experienced.
"knowing what was done in her,"
This phrase highlights the woman's internal certainty. She "knew" (G1492, eídō) with absolute conviction that the healing had occurred and that it was a direct result of her touch. This knowledge was not speculative but an undeniable, transformative reality within her own body, confirming the power that had gone out from Jesus.
"came and fell down before him,"
This describes her physical actions of approach and prostration. Despite her fear, she "came" (G2064, érchomai) forward, a courageous act of stepping out of anonymity. Her act of "falling down before him" (G4363, prospíptō) indicates profound reverence, submission, and perhaps supplication, typical of one acknowledging divine authority or seeking mercy. It is an act of worship and humility.
"and told him all the truth."
This climactic clause reveals her full confession. The "truth" (G225, alḗtheia) she shared encompassed her twelve years of suffering, her desperation, her secret touch, and the immediate, complete healing. This was a complete, unvarnished disclosure, essential for her public affirmation and for the broader understanding of Jesus' power and compassion.
Literary Devices
Mark 5:33 employs several powerful literary devices. The most prominent is Pathos, as the woman's "fearing and trembling" evokes deep sympathy and understanding from the reader, highlighting her vulnerability and the immense courage required for her public confession. There is also a subtle Irony at play: Jesus already knows "what was done in her," yet He prompts her public confession. This is not because He needs information, but because she needs to speak the truth, and the crowd needs to hear it. Her act of "telling him all the truth" functions as a form of Testimony, transforming a private miracle into a public declaration of Jesus' power. Furthermore, her prostration before Jesus is a powerful act of Symbolism, representing not just physical humility but spiritual submission and worship in the face of divine authority.
Theological and Thematic Connections
The woman's confession in Mark 5:33 is a profound theological statement about the nature of faith and divine encounter. Her initial, secret act of faith, while effective for physical healing, was incomplete in terms of spiritual and social restoration. Jesus' gentle but firm insistence on her public confession reveals that true healing often requires a transparent acknowledgment of both our brokenness and God's restorative power. Her fear, though real, is overcome by the compulsion to speak the truth, demonstrating that authentic faith, even when accompanied by apprehension, leads to open declaration and deeper communion. This encounter highlights Jesus' desire not just for physical cures but for holistic transformation, drawing individuals out of isolation and into open relationship with Him.
Reflection and Application
The woman's journey from secret touch to public confession in Mark 5:33 offers a powerful blueprint for our own walk of faith. Her initial fear and trembling are relatable; often, we hesitate to fully expose our vulnerabilities, our past struggles, or even the miracles God has done in our lives, fearing judgment or misunderstanding. Yet, Jesus' compassionate drawing out of her story demonstrates His desire for us to step into the light, to own our experiences, and to publicly acknowledge His work. Her act of "telling him all the truth" is an invitation to radical transparency before God and, when appropriate, before others. This is where true, holistic healing often takes root—not just in the physical, but in the spiritual and emotional realms, as shame is replaced by affirmation and isolation by community. Our testimonies, like hers, are not just for our benefit but serve to glorify God and encourage others in their faith.
Questions for Reflection
FAQ
Why was the woman "fearing and trembling" if she had just been healed?
The woman's fear was multifaceted. Firstly, she had violated strict Levitical purity laws by touching Jesus while ritually unclean. She likely feared condemnation or punishment for this transgression. Secondly, there was an element of profound awe and dread in encountering divine power. She had experienced a miracle, and the realization that Jesus knew exactly what had happened, even though she acted in secret, would have been overwhelming. Her trembling was a natural, visceral response to being exposed and standing in the presence of the Holy. Jesus' question, "Who touched My clothes?" (Mark 5:30), though gentle, was a direct call to accountability that brought her hidden act into the light.
Christ-Centered Fulfillment
Mark 5:33, though a narrative of physical healing, profoundly points to Christ's ultimate work of spiritual salvation and restoration. The woman, living under the old covenant's strictures of ritual impurity, found herself perpetually isolated and defiled. Her desperate touch and subsequent public confession foreshadow the new covenant reality where access to God is no longer mediated by ritual purity but by faith in Jesus Christ. Her "fearing and trembling" gives way to a public declaration of "all the truth," echoing the call for believers to confess Jesus as Lord (Romans 10:9-10). Jesus' knowing "what was done in her" without being told highlights His divine omniscience, a quality of the Son of God who knows the deepest secrets of the human heart (John 2:24-25). Ultimately, her healing and public affirmation symbolize the complete spiritual wholeness and social reintegration offered through Christ's atoning work. He not only cleanses us from the defilement of sin but also draws us out of shame and isolation, inviting us into a bold, transparent relationship with God, where we can stand before Him, not in fear of condemnation, but in the truth of His redeeming grace (Hebrews 4:16).