Matthew 9:20

Mat_9:20-22

And touched the hem of His garment.

Touching Jesus

I. How many evils sin hath brought into the world.

II. We are too much disposed to seek human help instead of going directly to God.

III. However deep-seated and desperate the condition of the souls health, the Saviour can help us.

IV. The secrecy with which the afflicted woman sought help of Jesus.

V. The impression which the suffering woman had formed of Jesus. (J. H. Norton.)

Christ the Healer

The sinner and the Saviour.

I. The way in which these two are thrown together. As we say by chance this woman crosses His path; it was a by-errand of the Son of Man.

II. The occasion of their being brought together. It is the incurability of her disease by earthly skill that throws her upon the heavenly Physician. Mans failure brings her to One who cannot fail.

III. The point of connection between them.

IV. The womans need of Christ.

V. Christs need of the woman. The sun needs the earth as truly as the earth needs the sun. You may say, What would the earth be without the sun? Yes; but what would the sun be without an earth to shine upon? What would become of its radiance? All wasted. It would shine in vain. So Christ needed objects for the exercise of His skill, love, and power. The Lord hath need of us.

VI. The womans thoughts of Christ. She is modest, earnest, humble; so full of faith that she deems a touch enough. Like the garden, He cannot but give out His fragrance. The simplest form of connection with Him will accomplish the cure. (A. Bonar, D. D.)

Faiths approach to Christ

I. Faith comes with a deep despair of all other help but Christs.

II. Faith has a Divine power to discover Christ.

III. Faith comes with an implied trust in Christ.

IV. Faith seeks for its comfort, close contact with Christ.

V. Faith, with all its imperfections, is accepted by Christ.

VI. Faith feels a change from the touch of Christ. (J. Ker, D. D.)

The patient of many physicians

I. One touching out of many pressing on Jesus. There was love, power, and nearness enough for all the crowd, yet only one touched Christ for healing. We are near Christ in the house of God and at the holy table, yet perhaps do not by faith touch.

II. Her case is the worst of all.

1. She is the weakest in all the crowd, yet she presses through till she reaches Jesus. Our inability a needful lesson, but earnestness is a power. By grace are we saved. There is always a crowd between Christ and the inquiring soul-a crowd of past sins, evil spirits, etc.

2. She is the vilest of all, the most unfit to touch the Holy One, for her very touch defiles. Christ is cleansing for the vile.

3. Her coming is the worst-timed of all applications; it was unseasonable. He was in the midst of another case. The coming ill-timed He does not refuse.

4. Her coming seems to be in the very worst way; none other appears to have come so ill. She comes by stealth.

III. Her immediate healing.

1. Her coming to be healed is late, and yet immediate; late in reference to the past, immediate in the haste of this afternoon. The reason humbling, because she has spent all. The sinner does not come to Christ first, but after every other refuge has failed.

2. Her cure is immediate, complete, conscious.

3. She cannot depart in health without confessing Christ the Healer. The coiner need not, but the follower must bear the cross of Christ; it is lighter to bear afterward. (A. M. Stuart.)

The issue of blood healed

I. The womans condition, and touch, and cube.

1. Her condition represents that of every sinner.

(1) Diseased.

(2) Unclean and separate from the fellowship of god and His people.

(3) Hopeless of help from earthly physicians.

2. Difference between her touch and that of the crowd.

3. Her faith successful, though imperfect and mixed with error.

II. Why did not Jesus leave the woman in the concealment she sought?

1. That she may confess and glorify Christ before others.

2. That He may confess her and confirm her faith, and confer upon her further and higher blessings.

(1) He confesses her.

(2) He approves and confirms her faith.

3. He adds a further and spiritual blessing-Go in peace. This a word of power. (T. M. Macdonald, M. A.)

The true Healer tried last

Was not the same struggle seen in the case of Luther, issuing, too, in the same result? That cell in Erfurth heard sounds and saw sights of conflict and sorrow enough to make our hearts bleed. What tears that monk shed, what prayers he offered, what lacerations he inflicted upon his flesh to chase away its lusts, what hunger he endured that he might starve his appetites to submission, until he nearly killed the body in seeking to kill its sins, and he was found once and again nearly lifeless on the floor! But what of his sins? They were as vigorous as ever. Plied by many physicians, they yielded not; scourge, hunger, thirst, nightly vigils, all failed; and he had spent nearly all that he had, and was nothing the better, but rather the worse. Nearly all, I say, for he had still a little left. One more physician he had not tried, and that was the eternal city of Rome, which he must see; and there, amid its sanctities and miracles, he must and a perfect cure. He must climb on his bare knees the wondrous stairs of the Santa Scala, and there the burden will roll from his soul for ever. But the burden presses heavier as he climbs; and in the moment of his blackest despair, a remembered text rings in his ears like music from heavens gate, The just shall live by faith, and he rushes from the scene rejoicing in Christ Jesus, and putting no confidence in the flesh. Thus it is that men must despair before they can hope. (E. Mellor, D. D.)

An imperfect faith no hindrance to moral cure

The sun can send some of its light and heat through very murky skies, and the Sun of Righteousness can do the same, and even more. (E. Mellor, D. D.)

There may be much earthly rubbish in the soul that comes to Christ; but if there be in it one gleaming grain of the gold of faith, Christ will receive that soul with all its rubbish; for He knows well that in due time all that is worthless will drop away, that the eye of faith will sweep over a vaster horizon of truth from day to day, until we shall be light in the Lord, and shall not walk in darkness. (E. Mellor, D. D.)

Moral healing sought from selfish desire

Most of the religion of mankind begins in what may be viewed as selfishness, and then becomes transformed into love. Most of religion did I say? I might have said, the natural life of every one of us from childhood has followed the same law. Where is the child that began life with love? Life begins with hunger and other needs. The infant is a bundle of imperious and constant necessities. It loves no one, can love no one. Love has to be begotten, to be wakened up little by little as months roll on, and the expanding babe learns who it is that feeds and fondles it, whose arms they are that enfold it, whose face it is that reflects upon it the very light of heaven. Can anything be more selfish than the cries of the child which seeks nourishment and comfort, caring nothing from whom they come if they do but come? But can anything be more unselfish than the love which at length rises up in the soul? A love which makes the name of mother the sweetest, dearest name on earth; a love which will traverse seas and not be chilled by distance, and which feels that no tears are too many which are shed on the grave where she rests in peace. We cannot begin our Christian life at the highest point, or with the highest motives, any more than our natural life. (E. Mellor, D. D. )

The womans idea in touching the hem

The notions which the woman entertained of Christ were very confused. She was timid and shrinking-a woman probably of a sensitive temperament, her nervous system possibly injuriously affected by her disease; but only ignorance and superstition could have suggested the idea of a furtive touch of our Lords garments. (H. Allen, D. D.)

Sense helps to faith

Some instrumentality for connecting the faith of our souls with Christ we all, perhaps, require. Without it the faith even of the strongest might have difficulty in realizing Christ. Sense is the minister of the soul. We grasp Christ best when the hand of spiritual faith rests upon sensible things; only let us be sure that it is the Christ our spirits grasp, and not the mere sensible thing. (H. Allen, D. D.)

Brazen figures at Caesarea Philippi

This woman was a native of Caesarea. At the gates of her house, on an elevated stone, stands a brazen image of a woman on her bonded knee, with her hands stretched out before her, like one entreating. Opposite to this there is another image of a man erect, of the same materials, decently clad in a mantle, and stretching out his hand to the woman. Before her feet, and on the same pedestal, there is a certain strange plant growing, which, rising as high as the hem of the brazen garment, is a kind of antidote to all kinds of diseases. This figure is a statue of Jesus Christ, and it has remained even until our times, so that we ourselves saw it whilst tarrying in that city. (Eusebius.)

Curing straightway

The woman had not to undergo u tedious process, but was cured straightway. Physicians require time, and must use proper means. They physic you and diet you, and thus cure you gradually. The Redeemer never physicked or dieted His patients. He cured them straightway. (J. C. Jones.)

The cure was perfect-not better, but whole-every whit. All traces of the disease vanished. Complete-perfect. (J. C. Jones.)

Faith foes to Christ

Can you tell why the needle trembles to the pole? The buds feel their way to the spring? Flowers to sunlight? They are made for it, and souls are so made for Christ. (Dr. J. Ker.)

If I may:

I. if i may be allowed.

1. There is nothing to forbid your coming and resting your guilty soul upon Christ.

2. The very nature of the Lord Jesus Christ should forbid your raising a doubt about your being permitted to come and touch his garments hem.

3. Think of the fulness of Christs power to save and make a little argument of it.

4. Suppose you do come, you will not injure Him.

5. You shall rather benefit than injure Him.

6. Others just like you have ventured to Him, and have not been refused.

II. But can I? Faith in Christ is the simplest action that anybody ever performs.

III. I shall be made whole. (C. H. Spurgeon.)

Confident timidity

I. Unobstrusively.

1. She said within herself, etc.

2. Came behind Christ.

II. Unceremoniously.

1. Came when Christ was engaged.

2. Touched His hem.

III. Undoubtingly. I shall be whole. Her faith was undoubting, therefore strong to overcome difficulties.

1. Subjective difficulty.

2. Objective difficulty.

3. Undoubting, hence strong to draw blessings from Christ. (J. S. Swan.)

Faith in its manifestations

We may regard the act of this woman as an expression of her faith.

1. Faith is a simple thing as an act. You exercise it when you consult your physician. In religious experience acts of faith are simple, but behind them there is a mental state, mysterious and sublime.

2. Great faith is compatible with great modesty. There may be great faith before God, yet fear before men.

3. Great faith is compatible with great ignorance.

4. Faith saves and then becomes an incentive to holiness. (F. C. Polton, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 9:20-22. And, behold, a woman which was diseased — According to the circumstances of her disease, as mentioned by Mark and Luke, it was incurable by any human power, and she herself knew it to be so, having been afflicted with it for twelve years, and tried the skill of many physicians, probably of all that were of note in the country; and having spent all that she had upon them, and yet could not be healed by any, nay, nor relieved in any measure; for, after all their endeavours to remove her complaint, she was nothing bettered, but rather grew worse. But having heard of Jesus, and the wonderful cures which he had wrought, she believed that his power was sufficient to heal her also. Being ashamed, however, publicly to mention her case, and learning that many had before been healed by touching him, she, out of bashfulness and humility, came behind him, and touched the hem of his garment — The woman’s distemper being of such a nature as to render those unclean whom she touched, perhaps she durst not lay her hand on the person of so great a prophet, nor touch any part of his garment but its hem; to touch which, however, she believed was sufficient to effect the cure. For she said within herself, If I may but touch his garment, I shall be whole — Thus showing, as well the strength of her faith, as the greatness of her humility; and straightway the fountain of her blood was dried up, namely, by the invisible power which Christ secretly exerted, for he well knew both what was passing in her mind, and what she did. And Jesus turned him about, &c. — It was necessary that the ministry of the Son of God should be rendered illustrious by all kinds of miracles, and that the whole people of the country where he lived should have the highest idea and the firmest persuasion of his power. And it was for advancing these great ends, that the success of this woman’s attempt equalled the faith by which she was influenced. And for the same reasons, Jesus would by no means allow her faith to remain unnoticed and unapplauded. Therefore, immediately turning about in the crowd, he asked, says St. Mark, Who touched my clothes? This he did, that the woman might be brought to make a confession of the whole matter; that the power of her faith, and the greatness of the cure, might be made manifest, to the glory of God and for the instruction of others; and he might have an occasion given him of encouraging and comforting her, that she might persevere in the exercise of similar humility and faith, during the rest of her life. And when he saw her — When, in consequence of his making this inquiry, she came forward toward him, and confessed what she had done, he said, in a most gentle and condescending manner, Daughter, be of good comfort — Gr. θαρσει, take courage: thy faith hath made thee whole — Thou hast received a cure through thy faith in my power and goodness: hold fast that faith therefore unto the end. Doubtless she was struck with fear when Jesus turned and looked upon her, lest she should have offended him by touching his garment privately; and the more so because she was unclean according to the law. Lev 15:25. Hence Mark says that she came forward fearing and trembling, knowing what was done in her, and fell down before him. And the woman was made whole from that hour — “This incidental miracle appears very grand, when the relation it bears to the principal one is considered. Jesus is going to give a specimen of that almighty power, by which the resurrection of all men to immortality shall be effected at the last day; and behold, virtue, little inferior to that which is capable of raising the dead to life, issues from him through his garment, and heals a very obstinate disease, which, having baffled the powers of medicine for twelve years, had remained absolutely incurable, till the presence of Jesus, who is the resurrection and the life, chased it away. The cure, though complete, was performed in an instant, and the woman knew it by the immediate ease which she felt, by the return of her strength, by the cheerfulness of her spirits, and by all the other agreeable sensations which accompany sudden changes from painful diseases to perfect health. This Mark expresses shortly and elegantly, (Εγνω τω σωματι,) She felt in her body that she was healed of that plague.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 52. — EIGHTH MIRACLE — HEALING THE ISSUE, Mat_9:20-22.

20. Behold, a woman — The evangelist’s narrative makes this, as it were, a miracle within a miracle. See notes on Mar_5:25-34.

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

THE BLOODY HEMORRHAGE

Mat 9:20-22; Mar 5:25-36; Luk 8:43-50. Mark: “A certain woman, being with a hemorrhage of blood twelve years, and having suffered much from many physicians, and spending all things in her possession, and being profited as to nothing, but rather having come to the worst, hearing concerning Jesus, coming behind in the crowd, touched His garment. For she said, If I may touch His garments, I shall be saved. And immediately the fountain of her blood was dried up, and she knew that she was healed from her disease.” The presumption is that this woman did not have lung hemorrhage, as they are not apt to survive so long. We have no intimation as to the character of the hemorrhage. It must have been very serious, as she had availed herself of all possible medical aid, even submitting to financial bankruptcy. We have the significant statement, polla pathousa hupo pollon iatron, “having suffered much from many physicians,” involving the conclusion that these physicians, instead of relieving the ailment, had greatly augmented her suffering. Doubtless this is a very significant truth; in the majority of cases, the medical treatment only adds to the suffering of the patient, without curing the disease. This poor victim of a twelve years’ hemorrhage had not only suffered much gratuitously, without receiving any benefit, but had expended all of her living and come down to poverty. Now that she has nothing, the physicians will not medicate her; therefore, in her hopeless desperation, she is in good fix to turn over the work to Jesus. You see, from this illustration, that there is no real conflict between Divine healing and medical treatment, as they seldom come in competition; the people, like this woman, going to the ultimata thula with physicians before they really turn over the case to Jesus, and trust Him alone to heal them. “And immediately, Jesus knowing in Himself that the power had gone out from Him, turning in the crowd, He said, Who touched My clothes? And His disciples said to Him, You see the crowd treading upon You, and You say, Who touched Me? And He was looking around to see the one having done this. And the woman, fearing and trembling, knowing what had been done unto her, came and fell before Him, and told Him the whole truth. And He said to her, Daughter, thy faith hath saved thee; go in peace, and be thou whole from thy disease.” Here we see an indisputable confirmation of bodily healing through faith, precisely as the soul is healed through faith.

We do not get what we ask for, but what we believe for, our faith being the measuring line of our reception from God. The human side of Divine healing is simple faith in Jesus for that very thing, as He is no respecter of persons. The great law, “As your faith is, so be it unto you,” is applicable to the body as to the soul. We do not say you must discard your physician, but we do say that you must have faith in Jesus alone to heal you. Perhaps if Jesus had come along at an earlier day, when she was paying out her money and looking to those physicians to heal her, her faith in them would have vitiated her faith in Jesus, and thus defeated her healing. Your physician may help you, like your nurse; but you make a great mistake when you look to them for healing. In this I do not depreciate the medical profession, as the most competent physicians I have met in my extensive travels have confessed to me their utter incompetency to heal the sick, but only to assist nature, it being the province of God alone to give health and life.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

9:20 The woman’s constant bleeding rendered her always ceremonially unclean and made whoever she touched unclean as well (Lev 15:25-30). But instead of rendering Jesus unclean, her touching him made her clean, a stunning reversal that illustrates Jesus’ power to redeem and sanctify (see Matt 14:36; Mark 3:10). • fringe: The tassels at the bottom of a tunic (Matt 23:5; Num 15:37-41) reminded Jews to live in accord with God’s law.

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

Mat 9:20. Γυνὴ, a woman) Eusebius[421] narrates that the statue of this woman and of the Lord healing her was still in existence in his time.—H. E., Bk. vii., c. 17.—ὄπισθεν, from behind) sc. out of modest humility.—τοῦ κρασπέδου, the hem or fringe) See Num 15:38, S. V. Our Lord performed even that part of the law. There is no valid argument from the dress which our Lord then wore to the efficacy of relics.

[421] A celebrated ecclesiastical historian; born about A.D. 267; became Bishop of Cæsarea in Palestine, A.D. 313 or 315; and died A.D. 338 or 340.—(I. B.)

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

Mat_9:20. The particular kind of haemorrhage cannot be determined. Some: excess of menstruation. Others: haemorrhoids. From its having lasted twelve years, it may be inferred that the ailment was periodical.

ὄπισθεν] out of modesty. κράσπεδον] LXX. Num_15:38, צִיצִת. Such was the name given to the tassel which, in accordance with Num_15:38 f., the Jew wore on each of the four extremities of his cloak, to remind him of Jehovahs commands. Lund, Jüd. Heiligth. ed. Wolf, p. 896 f.; Keil, Archäol. § 102; Ewald, Alterth. p. 307.

The article points to the particular tassel which she touched. Comp. Mat_14:36.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 9:20-22 . The story is suspended at this point by an interlude.

Mat 9:20 , καὶ ἰδού : a new applicant for help appears on the scene, on the way to Jairus’ house. γυνὴ … ἔτη , a woman who had suffered for twelve years from some kind of bloody flux. ὄπισθεν : realistic feature; from womanly shame or the morbid shrinking of chronic ill-health, or out of regard to the law concerning uncleanness (Lev 15 ). κρασπέδου , Hebrew צִיצִת (Num 15:38 ), fringes at the four corners of the outer garment, to remind of the commandments. In dress Jesus was not nonconformist. His mantle, ἱμάτιον , had its κράσπεδα like other people’s. ἥψατο , touched one of the tassels; the least possible degree of contact enough to ensure a cure, without notice; faith, superstition and cunning combined. Mat 9:21 . ἔλεγε γὰρ ἐν ἐαυτῇ : such was her little private scheme. Mat 9:22 , ὁ δὲ Ι . στραφεὶς καὶ ἰδὼν . Matthew’s narrative here is simple as compared with that of Mark and Luke, probably a transcript from Apostolic Document, concerned mainly about the words of Jesus. So far as our evangelist is concerned the turning round of Jesus might be an accident, or due to consciousness of a nervous jerk instinctively understood to mean something. θάρσει , θύγατερ , again as in Mat 9:2 , a terse, cordial sympathetic address; there child to a man, here daughter to a mature woman. πίστις , no notice taken of the superstition or the cunning, only of the good side; mark the rhythm: ἡ πίστις σου σέσωκέν σε , again in Luk 7:50 , where, with πορεύου εἰς εἰρήνην , it forms a couplet. σέσωκεν , perfect, not future, to convey a feeling of confidence = you are a saved woman. καὶ ἐσώθη , and so she was from that hour. A true story in the main, say Strauss and Keim, strictly a case of faith-cure.

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

Verse 20. A woman which was diseased with an issue of blood] γυνη αιμορρουσα. Mulier sanguinis profluvio laborans. Significatur hoc loco, fluxus muliebris, in SANIS, menstruus; in HAC perpetuus. It would be easy to explain the nature and properties of the disease here mentioned; but, when it is said that prudence forbids it, the intimation itself may be thought sufficiently explanatory of the disorder in question. There are some remarkable circumstances relative to this case mentioned by St. Mark, Mr 5:25, &c., which shall be properly noticed in the notes on that place.

The hem of his garment] The ציצית tsitsith, or fringes, which the Jews were commanded to wear on their garments. See Nu 15:38, and the note there.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) Behold, a woman . . .—The “issue of blood” was probably of the kind that brought with it ceremonial uncleanness (Lev_15:26), and this accounts for the sense of shame which made her shrink from applying to the Healer openly, and from confessing afterwards what she had done. It is significant that the period of her sufferings coincided with the age of the ruler’s daughter. His sorrow was sudden after twelve years of joyful hope; hers had brought with it, through twelve long years, the sickness of hope deferred. St. Mark and St. Luke add (though in the latter some MSS. omit the words) that she “had spent all her substance on physicians, and was nothing bettered, but rather grew worse;” and the former states (what is, of course, obvious) that she came because she had “heard of the things concerning Jesus.”

Touched the hem of his garment.—The incidental notice is interesting as making up, together with Mat_14:36, Joh_19:23, all that we know as to our Lord’s outward garb. There was first, nearest the body, the coat or tunic (χίτων) without seam, woven from the top throughout; then, over that, the garment or cloak (ίμάτιον), flowing loosely after the manner of the East; and this had its “border or fringe,” probably of a bright blue mingled with white, that on which the scribes and Pharisees laid stress as being in accordance with the Law (Num_15:38), and which they wore, therefore, of an ostentatious width (Mat_23:5). Later tradition defined the very number of the threads or tassels of the fringe, so that they might represent the 613 precepts of the Law.

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

20. hem of his garment] See ch. Mat_14:36 and Mat_22:5.

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.

For she said within herself,.... That is, she thought within herself, she reasoned the matter in her mind, she concluded upon it, and firmly believed it; being strongly impressed and influenced by the Spirit of God, and encouraged by instances of cures she had heard were performed by persons only touching him; see Luk 6:19

if I may but touch his garment. The Arabic version reads it, "the hem of his garment", as before; but is not supported by any copy, nor by any other version: her faith was, that if she might be allowed, or if she could by any means come at him, to touch any part of his garment, she should have a cure:

I shall be whole, or "I shall be saved"; that is, from her disease, from which she could have no deliverance, by the advice and prescriptions of all her former physicians, and by all the means she had made use of.

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

20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:

Ver. 20. And, behold, a woman, &c.] This history and occurrence comes in here by a parenthesis, and by a sweet providence, for the exercise and increase of Jairus’s faith and patience. Jairus could have wished her far enough at that time, because she hindered our Saviour from making haste to his dying daughter. But she shall be dead outright, the woman cured, and he thereby confirmed, ere his desire shall be accomplished; that God in all may be glorified.

Which was diseased, &c.] And had lavished money out of the bag for help, but had had none, Isa 46:6. Nay, she had suffered many things of the physicians, who had well nigh officiously killed her, and had utterly exhausted her. {a} This made Chaucer take for his motto, Farewell, doctor; and the Emperor Adrian cry out upon his deathbed, Many physicians have killed the king, πολλοι ιατροι κατεκτειναν τον βασιλεα. Dio.

Came behind him] Either as abashed of her blushful disease, or because she could not come before him for the crowd, &c.

{a} Medici persaepe aegros officiose occidunt.

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.

And behold a woman. This woman, according to Eusebius, came from Cæsarea Philippi, who, in honour of her miraculous cure, afterwards erected a brazen monument, descriptive of this event, before the door of her house in Cæsarea Philippi. (Eusebius)

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).

Mark addeth, Mar 5:26,27, that she had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse; when she had heard of Jesus, she came in the press behind, and touched his garment, &c. Luke saith, the border of his garment. In the crowd there cometh a woman that had a bloody flux twelve years. Inveterate diseases are hard to be cured. Nor had means been neglected, she had tried many physicians, and had spent all her estate upon them. She

came behind him, out of modesty, and perhaps shame, desiring not to be taken notice of. That which induced her to come, was the fame she had heard of Jesus, and a persuasion wrought in her heart, (doubtless by the Spirit of God), that if she could but come to touch the hem or border of his garment she should be cured. In this she judged rightly, that Christ was all virtue, and that his virtue was not restrained to his laying his hand upon her. She believed that the oil poured on his head was like that poured on the head of Aaron, which ran down to the skirts of his garment. But if she thought that she could thus steal a cure, and that Christ’s cures flowed not from his grace and good will, but a kind of necessity, herein she wonderfully erred, and Christ afterward let her know it, though he pardoned her mistake.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

(And, behold,... that hour). The Revised Version and the ordinary editions of the Authorized Version omit the brackets, as unnecessary. And, behold, a woman which was diseased with (who had, Revised Version) an issue of blood (aimorroousa). Physically and (Lev_15:25) ceremonially unclean. Twelve years. The age of Jairus" daughter as recorded in the parallel passages. The coincidence led to its being remembered, and the number itself was the more noticeable as it seems to have symbolized the presence of God in nature (3 x 4). Came behind him, and touched the hem of his garment. Hem; border (Revised Version); tou kraspedou : fimbriam (Vulgate). The zizith," tassels or fringes of hyacinth blue m-white Wool, which every Israelite, by reason of the prescription, (Num_15:37, sqq.; Deu_22:12) had to wear at the four corners of his upper garment," Schurer (II it. p. 112), who adds in a note, "The colour of the zizith is now white, while originally it was to be of hyacinth blue. The Mishna, Menachoth, 4:1, already presupposes that both are allowed. They are also not now worn, as the Pentateuch directs, and as was still the custom in the time of Christ, on the upper garment (tyLif imation), but on the two square woollen shawls, one of which is always worn on the body, while the other is only wound round the head during prayer Both these shawls are also called Tallith.

Vers. 20-22. The healing touch.

This little incident inserted in the middle of the story of the ruler"s child, because the event occurred on the road to the man"s house, reveals Jesus as the Friend of the obscure, the miserable, the lonely. On the way to help the little daughter of a great house, Jesus is arrested and deeply interested with the faith and cure of a poor and helpless woman.

I THE WOMAN"S FAITH.

1. It is modest. She trembles at the idea of becoming conspicuous. In her deep distress she will but creep up in the crowd behind the great Healer and steal a blessing. Timorous souls are drawn to Christ. They will not come to the "penitent"s bench" at a monster revival meeting. But they will seek Christ in their own quiet way.

2. It is humble. Who is she that she should claim the attention of Jesus Christ. An important citizen may call him into his house, but this poor obscure woman cannot even bring herself to speak to him. Yet Jesus had pronounced a blessing on. the poor in spirit. (Mat_5:3)

3. It is unselfish. This would seem to be a most unfortunate time for approaching Christ. He is just hastening to the house of an important personage where a little child is dying. To stop him now would be cruel to the child; it would be resented by her father. Suffering is often selfish. But the distressed woman will not hinder the good work Christ is about to perform by asking him to stay for her.

4. It is ingenious. It was a new idea to obtain a cure from Christ by a touch of his garment. The sufferer decides for herself that her novel method will be efficacious. There is room for freshness of thought in our relations with Christ.

5. It is powerful. This is what most strikes Christ. In spite of her modesty, humility, unselfishness, and the difficulty of her position, this woman determines to try to obtain healing. Faith is tested by the difficulties it overcomes. It may be that the least pretentious faith is the strongest. There is room for great faith in lowly circumstances. The heroes of faith are to be found among the obscure and humble.

II How CHRIST TREATED HER.

1. He was conscious of her touch. There was no magic in his garment. The cure came from himself. We are blessed by Christ only when we come into personal relations with him.

2. He took notice of her. He turned and saw her. It interested him much that a humble woman should have so much faith in him. He is not satisfied that any should approach him solely for their own private advantage. He would know his people, and he expects them to recognize him. This cannot be because he craves the fame of miracle-working. On the contrary, he shrank from that and forbade the publication of his doings. But he desires to have a personal friendship between himself and all whom he blesses.

3. He cheered her. The poor woman was overwhelmed with shame, and addressing her in the utmost refinement of sympathy as "daughter," Jesus reassures her. There is a rough charity that wounds the spirit while it tries to benefit the body. But this is not found in Christ. He perfectly understands, he truly sympathizes, he encourages and gladdens the heart of the miserable.

4. He commended her faith. Jesus was always ready to perceive the good in people, to tell it out and rejoice over it.

5. He healed her disease. She had her wish granted, while she had more. Jesus gives what will really satisfy the need of his people, while his gracious recognition far exceeds the hopes of the humble. W.F.A.

Vers. 20-22. (see also Mar_5:25-34 Luk_8:43-48) The easy overflowing of the grace of Christ when in contact with faith.

In introduction, point out that the form of the approach of this woman, her own idea of doing nothing beyond touching the hem of a person"s garment, and her fright when she had been discovered as doing even that, were presumably due just to the fact that her disease was one that rendered her ceremonially unclean, and which forbade her to touch another person. She thought she saw her way possibly out of this by touching only the hem of only a garment. Notice

I THE ILLUSTRATION HERE AFFORDED OF HOW THE SOUL, DRIVEN BY WANT, BY WOE, BY SIN, NEED NOT BE DRIVEN WITHAL TO RECKLESSNESS, BUT CANNOT DO BETTER TITAN UTILIZE ITS DRIVENNESS OF STATE IN THE DIRECTION OF THE QUEST OF HELP BY METHODS EVEN THE MOST UNUSUAL.

II THE ILLUSTRATION HERE AFFORDED THAT WHERE EVERY LOOPHOLE, EVERY AVENUE, MAY SEEM CLOSED, IT MAY BE SAID TO BE ALWAYS TRUE THAT THERE IS ONE LEFT THAT ONE THE RIGHT ONE, AS THE ONLY ONE IT NEEDS TO BE SOUGHT, AND IT IS THEN TO BE FOUND.

III THE ILLUSTRATION HERE AFFORDED OF THE SUPREME EASE WITH WHICH THE OVERFLOWING GRACE OF CHRIST LENDS ITSELF TO THE SLIGHTEST CONTACT OF FAITHs, WITH THE RESULT OF INSTANTANEOUS CREATION OF LIFE OTHER CONTACT UNFRUITFUL.

IV THE ILLUSTRATION HERE AFFORDED OF THE PRACTICALLY ASSURED VERDICT OF CHRIST, THAT HIS GRANDEST ACHIEVEMENT IN SAYING A BODY IS INCOMPLETE ESSENTIALLY WITHOUT THE SOUL SAVED ALSO.

V THE ILLUSTRATION HERE GIVEN OF CHRIST"S EARTHLY BENEDICTION UPON SUCH BODY AND SOUL TOGETHER MADE NEW. B.

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

Coming behind - Out of bashfulness and humility.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

An interlude:

v. 20. And, behold, a woman which was diseased with an issue of blood twelve years, came behind Him, and touched the hem of His garment.

v. 21. For she said within herself, If I may but touch His garment, I shall be whole.

v. 22. But Jesus turned Him about, and when He saw her, He said, Daughter, be of good comfort; thy faith had made thee whole. And the woman was made whole from that hour.)

Another applicant for help, a woman that had a bloody flux, a disagreeable, weakening disease, rendering Levitically unclean, Lev 15:1-33, having spent all her substance in the fruitless quest of health. From behind she came, partly from shame on account of her uncleanness and morbid sensitiveness due to her condition, partly from humility. Only the fringe of His coat she wanted to touch, the outer of the four tassels which Jesus, in accordance with the commandment, Num 15:38, wore to remind of the commandments. She had the firm conviction, based on her simple faith in His almighty power, that such a mere touching would suffice to render her whole. There was no cunning and superstition in her action. Only a living, strong faith could have such certainty that a mere touch of the garment’s hem would restore to health. She hoped, incidentally, to remain undetected in the dense crowd which was pressing about the Lord, Mar 5:30-32. But Jesus felt the touch, just as He knew of her presence and her eager desire. He turned around, and seeing her, He added His comforting assurance to the miracle which had even then taken place. All fear must vanish at His kind words, at His cheering tone of voice, in rhythmic cadence. She has entered, by her faith, into the close and honoring relation of a daughter to Him, and that same faith has gained from Him the fulfillment of her wish. She is a healed woman. He sets forth her faith as an example before the people, just as He found it necessary, about this time, to encourage the ruler with the words: Fear not, only believe, Mar 5:36. "Thus thou seest what faith is and does, when it clings to the person of Christ, namely, such a heart as deems Him its Lord and Savior, the Son of God, through whom God revivals Himself and has promised us His grace, that for His sake and through Him He wants to hear and help us. That is the true spiritual, internal worship, when the heart deals with Christ and calls upon Him, though it speak not a word, and gives Him the right honor, believes Him to be the true Savior, who knows and hears also the secret desires of the heart, and proves His help and power, though He does not at once and externally permit Himself to be felt and handled in such a manner as we think."

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

While Christ is on his way to the ruler’s house, a diseased woman comes behind him, touched his garment, and is instantly healed; the virtue lay not in her finger, but in her faith; or rather in Christ, which her faith instrumentally drew forth.

Observe here, how faith oft-times meets with a sweeter welcome than it could expect. this poor woman came to Christ trembling, but went away triumphing; Christ bids her be good comfort, thy faith hath made thee whole.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

20. On his way to the house of Jairus another miracle was wrought. And, behold, a certain woman. I think the circumstances of the narrative render the inference almost certain that this account was meant for the consolation of those multitudes of stricken women in all ages who seem to be afflicted with sorrows in very unequal measure, compared with the stronger, and generally, also, the more depraved, sex.—W. H. Thomson, M.D. An issue of blood. A hemorrhage either from the bowels or the womb, probably the latter. Came behind and touched the hem of his garment. The ordinary outer Jewish garment was a square or oblong piece of cloth, worn something like an Indian blanket.

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.

Connecting Statement:

This describes how Jesus healed another woman while he was on the way to the Jewish official's house.

Behold

The word "Behold" alerts us to a new person in the story. Your language may have a way of doing this.

who suffered from a discharge of blood

"who had been bleeding" or "who frequently had a flow of blood." She was probably bleeding from her womb even when it was not the normal time for it. Some cultures may have a polite way of referring to this condition. (See: Euphemism)

twelve years

"12 years" (See: Numbers)

his garment

"his robe" or "what he was wearing"

For she had said to herself, "If only I touch his clothes, I will be made well."

She said this to herself before she touched Jesus' garment. This tells why she touched Jesus' garment. (See: Order of Events and Verse Bridges)

If only I touch his clothes

According to Jewish law, because she was bleeding she was not supposed to touch anyone. She touches his clothes so that Jesus' power would heal her and yet (she thought) he would not know that she touched him. (See: Assumed Knowledge and Implicit Information)

But Jesus

"The woman was hoping she could touch him secretly, but Jesus"

Daughter

The woman was not Jesus' real daughter. Jesus was speaking to her politely. If this is confusing, it can also be translated "Young woman" or even omitted.

your faith has made you well

"because you believed in me, I will heal you"

the woman was healed from that hour

This can be stated in active form. AT: "Jesus healed her at that moment" (See: Active or Passive)

translationWords

Jesus

turn

courage

faith

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

20. τοῦ κρασπέδου. See ch. Mat 14:36 and Mat 22:5.

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.

20.] The κράσπεδον, see ref. Num., was the fringe or tassel which the Jews were commanded to wear on each corner of their outer garment, as a sign that they were to be holy unto God. The article, as in ch. 14:36, designates the particular tassel which was touched.

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

(M) 20. And, behold, a woman, with an issue of blood for twelve years, came behind, and touched the tassel of His cloak.] Mk. has: “And a woman, being with an issue of blood for twelve years, and having suffered much from many physicians, and having spent all her substance, and being not at all benefited, but rather having become worse, having heard about Jesus, came in the crowd behind and touched His cloak.” καὶ ἰδού] See on 2:1.—αἱμορῥοοῦσα] for Mk.’s awkward αὖσα ἐν ῥύσει αἵματος, cf. on 8:28. Mk. has a long and awkward string of participles, which Mt. omits.—προσελθοῦσα] the editor substitutes his favourite word for Mk.’s ἐλθοῦσα. See on 4:3.—ὄπισθεν] Mt. omits ἐν τῷ ὄχλῳ, see above, on v. 19.—τοῦ κρασπέδου] the editor adds to assimilate to 14:36, where Mk. has it.—κράσπεδα] are the tassels attached to the corner of a garment, in accordance with Num 15:38, Deu 22:12. See DB., art. “Fringes.”

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

Hem [κρασπεδου] . Rev., border. The fringe worn on the border of the outer garment, according to the command in Num 14:38. Dr. Edersheim (" Life and Times of Jesus ") says that, according to tradition, each of the white fringes was to consist of eight threads, one of them wound round the others; first seven times, with a double knot; then eight times with a double knot; then eleven times with a double knot; and, lastly, thirteen times. The Hebrew characters representing these numbers formed the words Jehovah One.

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