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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
Nine Centuries of Reception
12 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.
For to those who were righteous according to the law, faith was wanting. Wherefore also the Lord, in healing them, said, "Thy faith hath saved thee." But to those that were righteous according to philosophy, not only faith in the Lord, but also the abandonment of idolatry, were necessary. Straightway, on the revelation of the truth, they also repented of their previous conduct.
This is in reality righteousness, not to desire other things, but to be entirely the consecrated temple of the Lord. Righteousness is peace of life and a well-conditioned state, to which the Lord dismissed her when He said, "Depart into peace." For Salem is, by interpretation, peace; of which our Saviour is enrolled King, as Moses says, Melchizedek king of Salem, priest of the most high God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek is interpreted "righteous king;" and the name is a synonym for righteousness and peace.
Provide remedies suitable to every patient’s case. Cure them, heal them by all means possible. Restore them soundly to the church. Feed the flock, “not with insolence and contempt, as lording it over them,” but as a gentle shepherd, “gathering the lambs into your bosom, and gently leading those which are with young.”
For by thee does our Saviour say to him who is discouraged under the sense of his sins, "Thy sins are forgiven thee: thy faith hath saved thee; go in peace."
(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.
Members filled with leprous ulcers,
flesh corrupted and decayed,
“Go and wash them, I command you”;
what he ordered then is done;
Wounds are healed by pious cleansing,
swollen flesh grows smooth again.
Now on eyes, by lifelong darkness,
shrouded from the light of day
Thou dost spread a clay of healing, made
with nectar from thy lips;
Soon the blinded orbs are opened and
rejoice in late-found sight.
Thou dost chide the angry tempest
and the savage hurricane,
Which upheave the tossing billows
and beset the fragile boat;
At thy bidding winds are subject,
and the rolling waves are stilled.
Then a woman, weak and timid, touched
his sacred garment’s hem:
Instant was the blessed healing, and
the pallor left her cheek,
As the hemorrhage she had suffered
through so many years was stopped.
Lazarus for four days buried, hidden in
the sunless tomb,
He restores to life and vigor, giving
power to breathe again,
And the soul returning, enters flesh
now crumbling to decay.
Few are they who by faith touch him; multitudes are they who throng about him.
(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
He said to her, “Daughter, your faith has saved you; go in peace and be healed of your affliction.” He did not say, “Your faith will save you,” but “has saved you.” For in the fact that you believed, you are already saved. While he was still speaking, people came from the synagogue leader's house, saying, "Your daughter has died; why bother the teacher any further?" As the woman was cured of the flow of blood, the daughter of the synagogue leader was immediately reported dead, because while the Church is cleansed from the stain of sins and called a daughter due to the merit of faith, the Synagogue, filled with both disbelief and jealousy, is dissolved in mourning. Disbelief, because it did not want to believe in Christ. Jealousy, because it grieves that the Church believes. For it is written in the Acts of the Apostles: “On the next Sabbath, almost the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy, and they began to contradict what was spoken by Paul, reviling him.” (Acts 13). And what the messengers said to the synagogue leader, "Why bother the teacher any further?" is still said by those today who see such a desolate state of the synagogue that they do not believe it can be restored, and thus do not consider it necessary to ask for its resurrection. But what is impossible with human beings is possible with God (Mark 10); hence it fittingly 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 5:34 encapsulates Jesus' profound affirmation of the woman with the hemorrhage, declaring that her faith, not merely her physical touch, was the catalyst for her complete healing and peace, thereby restoring her dignity and demonstrating the holistic nature of His redemptive power. This pivotal statement culminates a dramatic encounter that showcases Jesus' compassion and authority.
Context
Literary Context
This powerful declaration by Jesus immediately follows a remarkable sequence of events. The woman, who had suffered for twelve years with a debilitating hemorrhage, had exhausted all her resources on doctors with no relief (Mark 5:25-26). Driven by desperate faith, she believed that simply touching the hem of Jesus' garment would make her well. The moment she did, she was instantly healed. Jesus, sensing that power had gone out from Him, stopped the crowd and asked, "Who touched My clothes?" Despite the disciples' confusion, He persisted. The woman, trembling with fear yet filled with hope, came forward and confessed everything that had happened. It is in response to her courageous confession and her desperate act of faith that Jesus speaks these profound words, bringing her healing into the light and affirming her publicly.
Historical & Cultural Context
Under Mosaic Law, a woman with a perpetual flow of blood was considered ritually unclean (Leviticus 15:25-27). This meant she was socially ostracized, unable to participate in religious life, and anything she touched or sat on would also become unclean. Her condition would have led to profound isolation, shame, and financial ruin from seeking countless cures. Jesus' public address to her as "Daughter" and His declaration of her wholeness not only healed her physically but also restored her social and religious standing, integrating her back into the community and affirming her inherent worth in a society that had marginalized her.
Key Themes
The central message of this passage is the power of active faith, demonstrating that belief in Jesus' capacity to heal is essential and acts as a conduit for divine intervention (Matthew 9:22). Jesus' compassion and affirmation are profoundly evident in His tender address and public commendation, which stands in stark contrast to the societal marginalization the woman experienced. The concept of holistic wholeness (Greek sṓzō) extends beyond mere physical cure to encompass spiritual salvation, emotional peace, and complete well-being, as evidenced by the command "go in peace" (Luke 7:50). Finally, Jesus' divine authority over sickness, social stigma, and the power to grant comprehensive peace is powerfully demonstrated, highlighting His unique identity.
Exposition and Analysis
Key Word Analysis
A term of endearment and familial affection. Jesus' use of "Daughter" signifies His profound tenderness and His recognition of her inherent worth, elevating her from a marginalized, ritually unclean individual to a beloved child. This compassionate address restores her dignity and identity in a public setting.
Refers to persuasion, credence, and moral conviction, especially reliance upon Christ for salvation. Here, it denotes her active trust and confident expectation in Jesus' power to heal, moving beyond mere intellectual assent to a desperate, believing action. It is the spiritual conduit through which divine power flowed, making her receptive to God's grace.
Derived from a root meaning "safe," this verb means to save, deliver, or protect, encompassing physical healing, preservation, and spiritual salvation. In this context, it signifies not only the cessation of her physical ailment but also her complete restoration to health, well-being, and a state of spiritual peace and acceptance. This word carries a double meaning, pointing to both physical restoration and spiritual salvation.
Verse Breakdown
"And he said unto her, Daughter"
Jesus' initial words are a profound act of personal recognition and tender compassion. By addressing her as "Daughter," Jesus not only acknowledges her humanity and vulnerability but also establishes a relational bond, offering comfort and dignity in a public setting where she might have expected rebuke or judgment. This term of endearment underscores His personal care.
"thy faith hath made thee whole"
This declaration clarifies the true source of her healing. It was not the magical properties of His garment, nor merely the physical touch, but her active, desperate, and believing faith in His power that served as the conduit for the divine intervention. The verb "made whole" (from sṓzō) signifies a complete and instantaneous restoration, not just physically but holistically, encompassing her entire being.
"go in peace"
This command extends beyond physical healing to encompass a profound inner tranquility and well-being. "Peace" (eirḗnē, akin to the Hebrew shalom) implies a state of comprehensive wellness, harmony, and reconciliation—with God, herself, and her community. It is a blessing that liberates her from the shame, fear, and isolation of her long-standing condition, granting her true rest.
"and be whole of thy plague"
This concluding phrase reiterates and confirms the completeness of her healing, specifically referencing the "plague" (mástix), her debilitating hemorrhage. The repetition of "whole" (here using hygiḗs, meaning healthy/sound) emphasizes the lasting and undeniable nature of her physical restoration, ensuring there is no doubt about the cessation of her long-term suffering and its associated burdens.
Literary Devices
Jesus' words in Mark 5:34 employ several powerful literary devices. The Direct Address of "Daughter" is a profound act of compassion and personal affirmation, immediately establishing a tender, familial tone that contrasts sharply with the woman's years of social ostracization. There is a strong sense of Repetition and Emphasis on the concept of "wholeness," first with sṓzō ("hath made thee whole") and then with hygiḗs ("be whole of thy plague"). This repetition underscores the comprehensive, certain, and holistic nature of the healing Jesus bestows, ensuring the audience understands that her restoration is total, encompassing both spiritual and physical dimensions. Furthermore, an implicit Contrast is drawn between the woman's years of suffering and financial ruin at the hands of doctors and the instantaneous, cost-free, and complete healing she receives through faith in Jesus, highlighting the unique and superior power of Christ.
Theological and Thematic Connections
The miracle in Mark 5:34 powerfully illustrates that true healing from Christ is often holistic, encompassing not only physical restoration but also spiritual salvation, emotional peace, and social reintegration. It underscores the active nature of faith—not as a work that earns healing, but as the receptive posture that allows God's power to flow. Jesus' compassionate response reveals His character as one who sees beyond outward appearances and social stigmas, valuing every individual. This encounter serves as a microcosm of the Gospel itself: humanity's desperate need met by divine grace through faith, leading to comprehensive restoration and peace. It affirms that God's desire is for our complete well-being.
Reflection and Application
Mark 5:34 offers profound encouragement for believers today, reminding us that our faith, no matter how small or desperate, can connect us to God's immense power. It challenges us to move beyond passive belief to an active, expectant trust in Jesus' ability and willingness to intervene in our lives. Just as Jesus saw and affirmed the woman, He sees our struggles and desires our complete well-being—physical, emotional, and spiritual. The "peace" He offers is not merely the absence of trouble but a profound inner tranquility and wholeness that transcends circumstances. This narrative also encourages us to approach Jesus with our deepest needs, even those we might consider shameful or private, trusting in His compassionate response and His desire to bring us into full restoration and peace. It calls us to live in the freedom and dignity that Christ's healing provides, embracing the holistic peace He offers.
Questions for Reflection
FAQ
Why did Jesus ask "Who touched me?" if He already knew?
Jesus' question was not born of ignorance but of divine intention. He knew power had gone out from Him, and His inquiry served several crucial purposes. First, it compelled the woman to come forward and publicly confess her healing, transforming a private, fearful act into a public testimony of faith and God's power. This public affirmation restored her dignity and social standing, which had been lost due to her condition (Mark 5:33). Second, it provided an opportunity for Jesus to teach His disciples and the surrounding crowd about the true nature of faith, emphasizing that it was her belief, not merely a magical touch, that resulted in her wholeness (Mark 5:34). It highlighted that her healing was personal and relational, not accidental.
What is the significance of Jesus calling her "Daughter"?
In a society where women, especially those with chronic illnesses that rendered them ritually unclean, were often marginalized and isolated, Jesus' address of "Daughter" was revolutionary and deeply significant. It was a term of profound tenderness, affection, and familial belonging. It restored her dignity, affirmed her worth, and symbolically welcomed her back into the community and into God's family, transcending the societal and religious barriers that had excluded her (Leviticus 15:25-27). This compassionate address highlights Jesus' radical inclusion, personal care for the outcast, and His desire to establish a relationship with those He heals.
Christ-Centered Fulfillment
Mark 5:34 beautifully prefigures the comprehensive salvation offered through Jesus Christ. The woman's "plague" (G3148, mástix) serves as a vivid metaphor for the pervasive sickness of sin that afflicts all humanity, causing spiritual uncleanness, isolation, and ultimately, death. Just as her desperate faith connected her to Jesus' healing power, so too does our faith in Christ connect us to His atoning work on the cross, which makes us truly "whole" (G4982, sṓzō). Jesus, the ultimate Lamb of God, bore our infirmities and carried our sorrows, taking upon Himself the "plague" of our sin (Isaiah 53:4). His declaration "thy faith hath made thee whole" anticipates the New Covenant reality where faith in Him brings not just physical restoration but spiritual redemption, reconciliation with God (Romans 5:1), and the profound "peace" (G1515, eirḗnē) that surpasses all understanding (Philippians 4:7). He is the one who truly takes away the "plague" of sin, offering eternal life and complete well-being to all who believe (John 3:16).