Mark 5:30

30. Who touched my clothes?] He who with the eye of His Spirit saw Nathanael under the fig tree (Joh_1:47-48), recognised at once (Mar_5:30) the magnetic touch of faith however weak and trembling (Luk_8:46). “Many throng Him, but only one touches Him.” “Caro premit, fides tangit,” says St Augustine.

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.

Mar 5:30. Ἐπιγνοὺς, perceiving) Faith even acts.—ἐξελθοῦσαν, had gone out) A magnetic power.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 5:30 . ἐπιγνοὺς τὴν … δύναμιν ἐξελθοῦσαν , conscious of the going forth of the healing virtue; ἐξελθ . is the substantive participle as object of the verb ἐπιγνοὺς . The statement as given by Mk. (and Lk.) implies that the cure was not wrought by the will of Jesus. But it may nevertheless have been so. Jesus may have felt the touch, divined its meaning, and consented to the effect. Vide on Mt., ad loc , τίς f1μου ἥψατο τῶν ἱματίων : who touched me on my clothes? This verb here, as usual, takes genitive both of person and thing (Buttmann’s Grammar, N. T. , p. 167).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(30) That virtue had gone out of him.—Literally, knowing fully in Himself the virtue that had gone out of Him. The word “virtue” is used in the old medical sense, the power or force which brings about a certain definite result. So men spoke of the soporific “virtue” of this or that drug. And the term is used here, not less than in Luk_5:17, with a like technical precision, for the supernatural power that, as it were, flowed out at the touch of faith.

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

And Jesus immediately knowing in himself,.... As soon as ever the woman had touched his garments, and had a cure, Christ, who knew all things in his Spirit, or divine nature, that dwelt in him, knew what was done, that the woman had touched him, and was healed thereby; though, as not without his knowledge, so neither without his will, and entirely by his power:

that virtue was gone out of him; to the healing of some person, though not at all to the diminution of that virtue, which remained as powerful and effective in him as ever. This shows that there was an internal essential virtue in Christ to cure diseases: it was not what he derived from another, or exercised under another's influence; but what was his own, and which he put forth as the Lord God omnipotent. The apostles of Christ cured diseases, but not by their own power and holiness, by any innate virtue in them; but in the name of Christ, and by power derived and received from him: but Christ, being God, had infinite virtue within himself, which went forth from him when he pleased, to the curing of whatsoever disease he thought fit; and which was no ways lessened by the frequent exertions of it; no more than the light and heat of the sun by the continual emanations of them; only there is this difference between the emission of light and heat from the sun, and the sending forth virtue from Christ, that the one is by the necessity of nature, without knowledge, or will, but the other voluntarily, and when, and as he pleases, The same holds good with respect to healing spiritual diseases: Christ has a power within him to forgive all trespasses; and virtue may be said to go out of him to this purpose, when it is his will to make application of pardoning mercy to his people; which requires an exertion of power, as well as a display of grace.

Turned him about in the press, and said, who touched my clothes? that is, turned himself towards the woman behind him, though the press was so large about him, and asked who touched his clothes; not for his own sake, who knew very well who had done it; but that the cure might be known to others: not for the sake of ostentation and popular applause, but for the manifestation of his glory, and for the glory of God, and for the strengthening the faith of Jairus, who was with him, and with whom he was going to raise his daughter to life; and also that he might have an opportunity of showing forth, and commending this poor woman's faith, and of confirming the cure wrought, and of dismissing her with the utmost pleasure and joy.

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

29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

30 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?

Ver. 30. That virtue had gone out of him] As heat goeth out of the sun into the air, water, earth, earthly bodies, and yet remains in the sun; so here. Salient; aquarum font; undas si tollas, nec exhauritur, nec extenuatur, sed dulcescit; scientia, etiam docendi officio, dulcedinem sentiat, non sentiat minutias. A fountain is not drawn dry, but cleared; so skill is not lost by communicating it to others, but increased.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Virtue that hath proceeded from him. Virtue to heal this woman’s malady proceeded from Christ, though she touched but his coat: so when the saints by their relics and garments perform miracles, the grace and force thereof cometh from our Saviour; they being but the means of instruments of the same. (Bristow)

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).

30. Virtue — Power. This is a remarkable expression. It seems to imply that faith would draw the healing power from Jesus almost without his volition! How unlike the unbelief of his own countrymen, which compelled the “virtue” to stay within him, so that he could scarce do a miracle among them. But in both cases the operation was really through the consent of his will.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The words in the Greek are epignounamin exelyousan : Jesus, perceiving in himself that the power emanating from him had gone forth, turned him about in the crowd, and said, Who touched my garments? Christ sees the invisible grace in its hidden operations; man only sees its effects, and not always these.

Vers. 30-33. "Who touched me?

I CHRIST"S SAVING GRACE IS ALWAYS CONSCIOUSLY EXERCISED.

II IT IS FAITH WHICH MAKES EFFECTUAL AND PECULIAR THE SINNER"S TOUCH OF THE SAVIOUR.

III THE SECRET BELIEVER IS SUMMONED TO AN OPEN TESTIMONY. For the sake of:

(1) honor;

(2) spiritual health; and

(3) the advantage of others. M.

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

virtue

(Greek - ἀπόλλυμι," power). Cf. Luk 6:19; Luk 8:46

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The woman’s confession:

v. 30. 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?

v. 31. And His disciples said unto Him, Thou seest the multitude thronging Thee, and sayest Thou, Who touched Me?

v. 32. And He looked round about to see her that had done this thing.

v. 33. But the woman, fearing and trembling, knowing what was done in her, came and fell down before Him, and told Him all the truth.

v. 34. And He said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.

Jesus, the almighty God, is also omniscient. He knew all the while what the poor woman had been planning in her anxiety to regain her health. He was also fully conscious in Himself that a miraculous power had gone forth from Him. He had permitted the people before to touch Him in order to be made whole, chapter 3:10. But here was a case in which the woman had taken the liberty, in trusting faith, to draw the healing power out of Him. So He made ready to test her faith. Turning round, He inquired whether anyone had touched His clothes, or, more exactly: Who touched My clothes? And He immediately looked about to see whether the woman would confess. To the disciples His question seemed more than strange. He was in the midst of the crowd, jostled on all sides. Why, then, ask the question as to who had touched Him? But the woman realized that her act had been discovered and was known to the Lord. She was trembling with fear for her daring, and therefore came, fell down before Him, and told Him the whole truth, the entire story of her illness and its misery and suffering, and the hopes that she had entertained since learning of His wonderful miracles of healing would but practice this method of dealing with the Lord oftener, there would be less suffering in the world. He is always ready to hear the recital of all our woes and trials; and He is willing to help us at all times. His help may not always be along the lines that we think right, but it will always be in the way that is best for us. "Such touching the Lord does not want to permit to be secret; as an example to us. Therefore He urges the woman with His questions that she must come forward and permit herself to be seen, also tell everything that had been done to her publicly before everybody, in order that He may have cause to praise such faith and teach us all what a cheerful service it is for Him, if we console ourselves with His help and expect nothing but good from Him. Therefore He praises the woman so highly and speaks to her so encouragingly: Be of good cheer, daughter; thy faith hath helped thee. There the disciples themselves must admit that the Lord has not asked in vain, and that it was not an ordinary touching, but something out of the ordinary, upon which much depends for the Lord and for ourselves. But it is a peculiar speech which Jesus here makes, if we would think of it. He confesses that a power has gone forth from Him. As the woman now stands before the Lord and confesses the benefit, He does not show that such power has gone forth from Him, but ascribes it to the faith of the woman, although not she herself, but the Lord had helped her. This the Lord does for this reason, to indicate how well that pleases Him if thou expect everything good from Him and seek help from Him. As though He would say: Watch closely and learn cheerfully to believe, no matter in what trouble you happen to be; for I would much rather help you than you are able to ask it. I would much rather deliver you from death than that you desire life, as He here gives evidence with His action, where it is so easily done, and He so gladly permits the power to go from Him. " That word: Thy faith hath healed thee, gives the real reason for the cure. True faith can do anything in the sight of God, but its special strength lies in the spiritual field. The trust growing out of redeeming faith must be a conviction so firm, so undoubting, that it is ready to storm heaven itself, by His promise. And this conviction, that they can do all things through Christ that strengtheneth them, must live in all Christians.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

30. Perceiving that power. Christ, conscious of the approach and condition of this woman, voluntarily healed her. His language that follows is to bring out the moral issue. He cured her, not by touch or word, as was usual with him, but by act of will. By his question he called out her public confession. Faith saves. It may not be intelligent faith, for this woman was not well instructed, but is a faith strong enough to lead to action.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

that power had gone out from him

When the woman touched Jesus, Jesus felt his power healing her. Jesus himself did not lose any of his power to heal people when he healed her. AT: "that his healing power had healed the woman"

this crowd pressed around you

This means they crowded around Jesus and pressed themselves together to be closer to Jesus. See how you translated this in Mark 5:24.

translationWords

Jesus

power

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

30. καὶ εὐθὺς … ἐπιγνούς. His perception of what had taken place was simultaneous with the sudden cure.

ἐπιγνοὺς ἐν ἑαυτῷ … ἐξελθοῦσαν. Cf. Mar 2:8. The compound seems to indicate the superiority of His knowledge to hers (ἔγνω). Neither A.V. nor R.V. is correct as to ἐξελθοῦσαν. It does not mean that the power went forth without Christ’s knowledge, and that He did not know of its operation until after it had gone forth and worked the cure. The ἐπιγνούς and the ἐξελθοῦσαν were simultaneous, and to express this in English, as in Latin, the participle must become an Infinitive; perceiving in Himself His miraculous power go forth. R.V. has a similar error Luk 10:18, where ἐθεώρουν and πεσόντα are simultaneous; therefore I beheld Satan fall (A.V.) is right, and “fallen” (R.V.) cannot stand. Christ did not mean that He saw Satan prostrate. Here the meaning is that as soon as the hand of faith touched Christ’s robe there was a response on His part, a response of which He was conscious. We may think of Him as ceaselessly willing to respond to such calls, however imperfectly they might be made.

ἐπιστραφείς. Another combination of participles; see on Mar 1:15. As in Mar 8:33, this passive form is middle in sense. He turned because the touch had come from behind.

Τίς μου ἥψατο τῶν ἱματίων; Who laid hold of My garments? “Touched” is hardly adequate; cf. Mar 1:41, Mar 3:10. It was good for the woman that she should come forward and confess her faith and its result, and Christ may have asked the question for her sake. For educational purposes He sometimes asked questions of which He knew the answer (Mar 9:33). But He seems to have abstained from using supernatural power in cases in which the knowledge could be obtained without it. “How many loaves have ye? go and see” (Mar 6:38; cf. Mar 8:5), “How long time is it since this hath come to him?” (Mar 9:21), “Where have ye laid him?” (Joh 11:34), are questions in which He asked for information. Mt. omits these and other questions which seem to imply ignorance on the part of Christ; see on Mar 8:12; Mar 8:23, Mar 9:16, Mar 14:14.

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.

30. ἐν ἑαυτῷ—in himself. Denotes the inwardness of his knowledge, proceeding from his own feelings, not from his knowledge of what the woman had done. This feeling is where Jesus’ knowledge of the facts began, and signifies that he had no conscious part in the miracle. Also the expression τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν, the power gone out from him, indicates that the writer conceives of the cure as effected not by the conscious exercise of power by Jesus, but by power that went out from him involuntarily, and of which he became conscious only afterwards. Lk. relates the story from the same point of view. Mt. tells us that the woman expected to be cured in that way, but that Jesus felt the touch, and sought the woman out, after which the miracle proceeded in the ordinary way. It is possible that the cure took place without Jesus’ intervention, but by a direct Divine act, as in the other cases in which the throng about him sought to touch even the hem of his garment, and as many as touched were healed. Only, in this case, Jesus knew in some way that there had been a touch on him different from that of the crowd, and chose to trace it and bring himself into personal contact with the person from whom it proceeded, instead of allowing it to remain in the impersonal form which was necessary in the case of numbers doing the same thing. This has been interpreted by Mk. and Lk. into a miracle done not by Divine intervention, but coming from a spring of power in Jesus, which could be drawn on, but not without his feeling the efflux, the loss of power. While Mt. has reduced it to a miracle of the ordinary kind.

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

Knowing [επιγνους] . Rev., perceiving. Lit., having fully known.

That virtue had gone out of him [την εξ αυτου δυναμιν εξελθουσαν] . More correctly as Rev., that the power proceeding from him had gone forth. The object of the Savior 's knowledge was thus complex : 1st, his power; 2nd, that his power had gone forth, This and the following sentence are peculiar to Mark.

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