Matthew 9:22

9:22 Your faith has made you well (literally has saved you): Physical healing demonstrated her spiritual salvation (see 8:17).

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

Mat 9:22. Θύγατερ, daughter) She was, therefore, not advanced in years.[423]—ἡ πίστις σου σέσωκέ σε, thy faith hath placed thee in a state of health or salvation[424]) Our Lord was wont to say thus to those who, of themselves, as it were drew the health of their body and soul to themselves;[425] see Luk 7:50; Luk 17:19; Luk 18:42; by which words He shows that He knew the existence and extent of their faith; He praises and confirms their faith; He ratifies the gift, and commands it to remain; and at the same time intimates, that if others remain without help, unbelief is the only cause.[426]

[423] Our gracious Saviour did not at all censure her on the ground that she neglected to offer a prayer to Him, and as it were stole help from Him.—V. g.

[424] E. V. Thy faith hath made thee whole.—(I. B.)

[425] In the original, “qui salutem corporis et animæ ad se ultro quasi attraxere”—“attraxere,” “by their own instrumentality;” “ultro” “of their own accord.” See Reff.—(I. B.)

[426] It more than once happened, that a person came to know that he had faith only when the Saviour announced the fact to him, and not before.—V. g.

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

Mat_9:22. Jesus immediately (see on Mat_9:4) perceives her object and her faith, and affectionately (θύγατερ, as a term of address, like τέκνον, Mat_9:2, occurs nowhere else in the New Testament) intimates to her that ἡ πίστις σοῦ σέσωκέ σε, on account of thy faith thou art saved (healed)! The perfect describes what is going to happen directly and immediately, as if it were something already taking place. See Kühner, ii. 1, p. 129. Comp. Mar_10:52, Luk_18:42, and the counterpart of this among tragic poets, as in ὄλωλα, τέθνηκα, and such like. The cure, according to Matthew, was effected by an exercise of Jesus will, which responds to the womans faith in His miraculous power, not through the mere touching of the garment (in answer to Strauss). The result was instantaneous and complete. To try to account for the miraclo by the influence of fear (Ammon), religious excitement (Schenkel), a powerful hope quickening the inactive organs (Keim), is not sufficiently in keeping with the well authenticated result, and is inadequate to the removal of so inveterate a malady (the twelve years duration of which must indeed be ascribed to legend).

ἀπὸ τῆς ὥρ. ἐκ.] not equivalent to ἐν τῇ ὥρ ἐκ. (Mat_8:14), but the thing begins to take place from that hour onward. Comp. Mat_15:28, Mat_17:18. Ἀπό and ἐν therefore express the same result, the instantaneous cure, in forms differing according to the manner in which the thing is conceived.

According to Eusebius, H. E. vii. 17, the womans name was Veronica (Evang. Nicod. in Thilo, I. p. 561), and a Gentile belonging to Paneas, where she erected a statue to Jesus. However, see Robinson, neuere Forsch. p. 537.

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.

Verse 22. Daughter, be of good comfort] θαρσει θυγατερ, Take courage, daughter. See Clarke on Mt 9:2. The reason of this kind speech was-Jesus, finding that virtue had proceeded from him; made inquiry who had touched him. The woman, finding that she could not be hid, came fearing and trembling, (Mr 5:33,) and confessed the truth: to dispel these fears and to comfort her mind, Jesus said, Daughter, take courage.

Thy faith hath made thee whole.] η πιστις σου σεσωκε σε, This thy faith hath saved thee: i.e. thy faith in my power has interested that power in thy behalf, so that thou art saved from thy disorder, and from all its consequences. See Clarke on Lu 8:46.

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

(22) Be of good comfort.—The same word of tenderness is spoken to her as had been spoken to the paralytic. What each needed, she the most of the two, was the courage, the enthusiasm of faith.

Thy faith hath made thee whole.—Literally, thy faith hath saved thee. The rendering of the Authorised version is not wrong, and yet it represents but part of the full meaning of the word. Her faith had saved her, in the higher as well as in the lower sense. The teaching of the narrative lies almost on the surface. There may be imperfect knowledge, false shame, imperfect trust, and yet if the germ of faith be there, Christ, the Healer both of the souls and bodies of men, recognises even the germ, and answers the longing desire of the soul to be freed from its uncleanness. Other healers may have been sought in vain, but it finds its way through the crowd that seems to hinder its approach, and the “virtue” which it seeks goes forth even from the “hem of the garment,” even through outward ordinances (for thus we interpret the miracle, which is also a parable), which in themselves have no healing power. Eusebius, in his Church History (vii. 13), states that the woman belonged to Cæsarea Philippi, and that, in thankfulness for her cure, she set up two statues in bronze—one of herself in the attitude of supplication, and the other of our Lord standing erect and stretching forth His hand to her—and that these were shown in his own day, in the early part of the fourth century. In the apocryphal Gospel of Nicodemus (v. 26) she is called Veronica.

The other Gospels relate more fully that the issue of blood ceased; that “she felt in her body that she was healed of her plague;” that Jesus perceived that “virtue had gone out of Him,” and asked the question, “Who is it that touched Me?” that the disciples answered—Peter as usual foremost (Luk_8:45)—“The multitude throng Thee and press Thee, and askest Thou, Who touched Me?” that our Lord then give His reason for the question. He had felt a touch, the touch of faith and unspoken prayer, which was very different from the pressure of the eager, curious crowd.

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

22. thy faith hath made thee whole] Rather, “thy faith hath saved thee,” and not the external act of touching my garment. True faith—spiritual insight—will be accepted by Jesus in spite of ignorance.

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.

And when Jesus came into the ruler's house,.... Both Mark and Luke relate, how that before this, whilst they were in the way, and just as Christ had done speaking to the poor woman, that news was brought to the ruler, that his daughter was actually dead, and therefore need not give Jesus any further trouble; when Christ encouraged him not to be cast down at the tidings, but believe, and she should be restored again; and that he suffered none to follow him, but Peter, James, and John: and

saw the minstrels, or "pipers"; how many there were, is not known: it is certain there were more than one; and it was a rule with the (z) Jews that

"the poorest man in Israel (when his wife died) had not less , "than two pipes", and one mourning woman.''

And since this was a daughter of a ruler of the synagogue that was dead, there might be several of them. These instruments were made use of, not to remove the melancholy of surviving friends, or allay the grief of the afflicted family; but, on the contrary, to excite it: for the Jewish writers say (a), these pipes were hollow instruments, with which they made a known sound, , "to stir up lamentation and mourning": and for the same purpose, they had their mourning women, who answered to the pipe; and by their dishevelled hair, and doleful tones, moved upon the affections, and drew tears from others; and very likely are the persons, that Mark says, "wept and wailed greatly". Sometimes trumpets were made use of on these mournful occasions (b); but whether these were used only for persons more advanced in years, and pipes for younger ones, as by the Heathens (c), at least, at some times, is not certain.

And the people making a noise; the people of the house, the relations of the deceased, the neighbours, who came in on this occasion; and others, in a sort of tumult and uproar, hurrying and running about; some speaking in the praise of the dead, others lamenting her death, and others preparing things proper for the funeral; all which shew, that she was really dead: among these also, might be the mourners that made a noise for the dead;

"for since mourning was for the honour of the dead, therefore they obliged the heirs to hire mourning men, and mourning women, to mourn for the same (d).''

(z) Misn. Cetubot. c. 4. sect. 4. Maimon Ishot, c. 14. sect. 23. (a) Maimon & Bartenora in Misn. Sabbat, c. 23. sect. 4. (b) Midrash Kohelet, fol. 77. 4. (c) Vid. Kirchman. de funer. Roman. l. 2. c. 5. (d) Maimon. Hilch. Ebel, c. 12. sect. 1.

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

22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

Ver. 22. But Jesus turned him about] To take notice of it himself, and to notify it to others. For these reasons, saith Chrysostom: 1. To free the woman from fear, lest her conscience should call her recreant, as one that had stole a cure. 2. To make up in her what was wanting to her faith, if she should have any such thought to do Son 3:1-11. To manifest her faith, for other men’s imitation. 4. To make known his omniscience, and so his Divinity. 5. To confirm the ruler’s faith, and so fit him for further mercy. 6. To teach her and us that not his garment, but himself, did the cure. This makes against that Popish foppery in worshipping relics, as the clothes wherein Christ’s body was enwrapped, of the virtue whereof Paleottus, Archbishop of Bonony, set forth a great book, A. D. 1617.

And the woman was made whole, &c.] That fable recorded by Eusebius is scarcely worth relating; that this woman should set up at her door in Caesarea Philippi a statue of brass in honour of our Saviour; near whereto grew a certain herb good for all diseases. Irenaeus (far more ancient than Eusebius) reproveth the heretics, called Gnostici, for that they carried about them the image of Christ made in Pilate’s time, after his own proportion; using also for declaration of their affection towards it to set garlands upon the head of it. And in Epiphanius’s time (who lived soon after Eusebius) images and statues of Christ or the saints were abhorred by Christians. The Turks will not endure any image, no not upon their coin, because of the second commandment; and the Papists, for their imagery, they call idolaters.

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.

Greek: Epistrapseis kai idon, turning about and seeing, as if he were ignorant, and wished to see who it was that had touched him, as the other evangelists relate. In St. Mark (v. 29,) we see she was cured on touching the garment; and Jesus only confirms the cure by what he says in verse 34. --- But Jesus turning about. Our divine Saviour, fearing lest he might alarm the woman by his words, says immediately to her, Take courage; and at the same time calls her his daughter, because her faith had rendered her such. (St. John Chrysostom)

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).

Matthew relates this story shortly, as he doth many others, being only intent upon recording the miracle. We must here supply something out of Mark and Luke. Mark saith, Mar 5:29-34, And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. 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? And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? And he looked round about to see her that had done this thing. But the woman fearing and trembling, knowing what was done in her came and fell down before him, and told him all the truth. And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. Luke reports the same circumstances with little variation, Luk 8:45-48. Christ was not ignorant of this woman’s coming and touching his garment, he doubtless influenced her to the motion, his inquiry was therefore only that the miracle might be taken notice of: he knew that virtue was gone out of him, and had healed the woman, for he had commanded it so to go out, or she had not been healed; but he desired that the people might take notice that she was healed by his grace, not by any magical virtue in his clothes. The woman is brought openly to come and confess it, that she had touched his clothes, and that she was healed. She feared and trembled, lest she should have offended. Christ comforts her, by assuring her the cure, and telling her, that her faith in him, as an instrumental cause, had effected it. We have met with Christ often before, as well as in this text, and shall again often meet with him, ascribing much to the exercise of faith. And the faith to which he ascribes so much seemeth not to be justifying faith, or that exercise of grace whereby a soul, in the sense of its lost estate by reason of sin, accepteth of him as its Saviour, and relies upon his merits alone for salvation; for we read nothing of the persons’ repentance for sin, nor reliance upon Christ for the salvation of their souls, or any profession of any such thing. Is it then so valuable an act of faith to believe that Christ is the Son of God? I answer,

1. Though faith in Christ be the only saving faith, yet a faith in God, being persuaded of his power and trusting in him, is an exercise of grace, which God (as appeareth in Scripture) much rewarded with blessings of this life; it giveth God the honour of his power, &c.

2. But, secondly: The great truth, That Christ was the eternal Son of God, was that which God more especially aimed at to give the world’s assent unto and persuasion of at this time; and indeed preliminary and necessary to people’s receiving of him as their Saviour, for, Cursed is he that trusteth in man. It was also the great truth which the Pharisees and the rest of the Jews did oppose. Hence our Saviour takes all occasions both to confirm and to encourage this faith; which was but a persuasion that he was clothed with a Divine power, and did that which no man could do; and that he had in him Divine goodness, ready to relieve man’s infirmities, according to that power.

3. It is hardly possible that any should truly and seriously believe that Christ, being apparently man, and the Son of man, should also exercise a power which none but God could do; and that they should not believe in him as the Saviour of the world, and be quickened to the use of those means which he should reveal for their salvation. For these reasons, amongst others, we may conceive that Christ predicates this faith so much in those in whom he found it.

This miracle being wrought by our Lord in his way to Jairus’s house, after the first notice he had of the dangerous sickness of his daughter, the evangelist now goeth on to give us an account of his perfecting that good work.

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

But Jesus turned him about. The order of the words shows that the thought centres, not on the action, but on the Person. It marks the transition of the narrative from the woman to Christ. Further, "to understand the greatness of Jesus" love, consider how a Pharisee might have treated one ceremonially so unclean" (Kubel). And when he saw her. The parallel passages show that this was after his inquiry who it was, etc. He said, Daughter, be of good comfort; good cheer (Revised Version); Yarsei Yugater . Daughter contains the same thought as "son" in ver. 2. St. Matthew alone, as there, expands its purpose by prefixing Yarei. Yugatera de auth h pistiv authv yugatera authhsen (Chrysostom, in loc. ). Thy faith hath made thee whole; hath saved thee (Revised Version). It is possible that the additional words recorded in the parallel passages, "Go in peace," point to more than only physical restoration. And the woman was made whole (saved, Revised Version margin) from that hour.

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

Take courage - Probably she was struck with fear, when he turned and looked upon her, Mark v, 33; Luke viii, 47; lest she should have offended him, by touching his garment privately; and the more so, because she was unclean according to the law, Lev. xv, 25.

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

22. Eusebius (H. E. VII. 18) states that in the city of Cæsarea-Philippi stood a bronze statue of this woman kneeling before the Saviour, who was represented extending his hand to her.

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.

22.] The cure was effected on her touching our Lord’s garment, Mar 5:27-29: Luk 8:44. And our Lord enquired who touched Him (Mark, Luke), for He perceived that virtue had gone out of Him (Luke). She, knowing what had been done to her, came fearing and trembling, and told Him all.

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

(M) 22. And Jesus turned and saw her, and said, Be of good courage, daughter, thy faith hath saved thee.] In these words the editor summarises Mk vv. 30-34.—θάρσει]is inserted by Mt. as in 9:2. For his insertion of καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης, cf. 8:13, 15:28, 17:18 and Introduction, p. xxxii.—ἡ πίστις σου] πίστις here, as in 8:10, 9:2 = assurance, trust in the power of Christ to heal.

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