Luke 8:48

8:48 Your faith has made you well (literally your faith has saved you). Go in peace: Jesus said the same thing to the woman who had anointed his feet (7:50). The Greek word for “save” can indicate either spiritual or physical healing. Peace (cp. Hebrew shalom) refers to wholeness, not just lack of conflict (see 1:79; 2:14, 29; 7:50; 19:38, 42; 24:36).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(48) Go in peace.—See Note on Luk_7:50.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

48. Daughter] The only recorded occasion on which our Lord used that tender word to a woman.

thy faith hath made thee whole] Literally, “hath saved thee” Thy faith —not the superstitious and surreptitious touch of my tallith’s fringe. Jesus thus compelled her to come forth from her timid enjoyment of a stolen blessing that He might confer on her a deeper and fuller blessing.

go in peace] Literally, to, or for peace. Tradition says that the name of this woman was Veronica (Evang. Nicodem. V. 6), and that it was she who gave to our Lord the famous legendary handkerchief to wipe His face on the way to Calvary. At Paneas (Caesarea Philippi) there was a bronze statue which was supposed to be her votive offering, and to represent this scene (Euseb. H. E. vii. 18; Sozomen, H.E. v. 21); and on this account Julian the Apostate or Maximin is said to have destroyed it. All this is very improbable. Early Christian writers were too credulous about these statues. Justin Martyr took a statue of the Sabine god Semo Sancus for one of Simon Magus.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

While he yet spake,.... The above words to the woman;

there cometh one: Mark suggests there were more than one, Mar 5:35; see Gill on Mar 5:35 and the Persic version here reads, "some of the ruler's family came"; that is, to him, who was now with Jesus: from the ruler of the synagogue's house; so the word "house" is supplied by the Syriac and Ethiopic versions; otherwise the words would be,

from the ruler of the synagogue; which could not be, since he was still with Christ: hence some versions, as the Vulgate and Arabic, render them, "to the ruler of the synagogue"; and which give a true sense, and a right view of the case; for this messenger both came from his house, and to him:

saying to him, thy daughter is dead, trouble not the master; to bring him any further, since all hope of help was now gone. The Vulgate Latin version, instead of "master", reads "him"; and the Ethiopic version, "Jesus".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Greek: Para tou archisunagogou, which some interpret, from the house of the ruler. (Menochius) --- In vain do you trouble him. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Daughter, be of good comfort. This is the only place in the Gospels where our Lord is reported to have used this loving word to any woman. Eusebius preserves a curious legend in connection with this act of healing. In his time (fourth century) the house of this happy one who met Jesus in her sad life-journey, was shown at Paneas, a town in the north of Palestine. At the entrance of the house, on a stone pedestal, stood two brazen statues one represented a woman kneeling; the other, a man with his cloak over his shoulder and his hand stretched out toward the kneeling woman. Eusebius relates how he had seen the house and statues and heard the legend. ("Hist. Ec:," 7:18) In the apocryphal Gospel of Nicodemus, a very early writing, though not one possessing much critical value, the name of the woman is stated to be Veronica. It was she, goes on the story to re]ate, who, on the Via Dolorosa, when the Lord, on his way to Calvary, stumbled and fell, gave the handkerchief to wipe the blessed face.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

48. θύγατερ. The only recorded occasion on which our Lord used that tender word to a woman.

ἡ πίστις σου σέσωκέν σε. Literally, ‘hath saved thee.’ Thy faith—not the superstitious and surreptitious touch of my tallith’s fringe. Jesus thus compelled her to come forth from her timid enjoyment of a stolen miracle that He might confer on her a deeper and more spiritual blessing.

εἰς εἰρήνην. Literally, to, or for peace. Tradition says that the name of this woman was Veronica (Evang. Nicodem. Luk 8:6), and that it was she who gave to our Lord the famous legendary handkerchief to wipe His face on the way to Calvary. At Paneas (Caesarea Philippi) there was a bronze statue which was supposed to be her votive offering, and to represent this scene (Euseb. H.E. VII. 18; Sozomen, H.E. Luk 8:21); and on this account Julian the Apostate or Maximin is said to have destroyed it. All this is very improbable. Early Christian writers were too credulous about these statues. Justin Martyr took a statue of the Sabine god Semo Sancus for one of Simon Magus.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

48.] How lovingly does our Lord re-assure the trembling woman; her faith saved her—not merely in the act of touching, but as now completed by the act of confession;—it saved her mediately, as the connecting link between herself and Christ: but the δύναμις ἐξεληλυθυῖα ἀπʼ αὐτοῦ, working through that faith, saved her energetically, and as the working cause;—τῇ χάριτι, διὰ [τῆς] πίστεως, Eph 2:8.

εἰς εἰρ.] See ch. 7:50 and note.

Mark’s addition, ἴσθι ὑγ. ἀπὸ τ. μάστιγός σου, is important, as conveying to her an assurance that the effect which she felt in her body should be permanent; that the healing about which she might otherwise almost have doubted, as being surreptitiously obtained, was now openly ratified by the Lord’s own word.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

48. ἡ πίστις σου σέσωκένσε. All three record these words. It was me grasp of her faith, not of her hand, that wrought the cure. Thus her low view of the manner of Christ’s healing is corrected.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

In peace. See on ch. Luk 7:50.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.