Exegetical and Hermeneutical Commentary of Matthew 9:22
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 22. Daughter, be of good comfort] , 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.] , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 womans 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 worlds assent unto and persuasion of at this time; and indeed preliminary and necessary to peoples 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 mans 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 Jairuss 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
But Jesus turned him about,…. Knowing what was done behind him, that virtue was gone out of him, that the woman had touched him, and was healed; which is a clear proof of his omniscience, and so of his deity: not that he was angry with her for touching him, though she was an impure woman; for though men and garments were defiled by the touch of a profluvious x person; yet such was the power and holiness of Christ, that as he could not be defiled by any such means, so hereby, at once, this woman’s impurity was also removed: but Christ turned about to observe and point out the woman, and her cure, to the company; not for the sake of his own honour, but for the glory of God, the commendation of the woman’s faith, and chiefly for the strengthening the faith of Jairus, with whom he was going to raise his daughter from the dead:
and when he saw her. The other evangelists, Mark and Luke, record, that Jesus inquired who touched him, and what answer Peter and the disciples made to him; and how he looked around, and very likely fastened his eyes upon the woman; when she perceiving that she could not go off undiscovered, came trembling to him, fell down before him, and told him the whole matter; and then
he said, daughter be of good comfort, thy faith hath made thee whole. He addressed her in a kind and tender manner, calling her “daughter”; an affable, courteous way of speaking, used by the Jewish doctors y, when speaking to women: which showed his affection, and bespoke his relation; and bidding her take heart and be of good cheer, since he meant not to blame her for what she had done, but to commend her faith in him, whereby she had received a cure: meaning, not that there was such virtue in her faith as to effect such a cure; but that he, the object of her faith, had performed it for her:
and the woman was made whole from that hour; her disease immediately left her, and from that time forward, was no more troubled with it: the cure was so effectual, and so perfect, that the disorder never returned more.
x Misn. Oholot, c. 1. sect. 5. & Zabim, c. 2. sect. 4. & 3. 1. 2, 3. & 4, 5. & 5. 1. y Misn. Yadaim. c. 3. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
1) “But Jesus turned him about,” (ho de lesous strapheis) “Then Jesus upon turning about,” knowing what was happening.
2) “And when he saw her, he said,” (kai idon auten eipen) “And seeing her said,” directly and personally to her, “Who touched me?” as recounted by Luke, Luk 6:19. He did not ask for information, but to elicit an open confession from the woman, for the benefit of others who knew her, Rom 10:9-10. After which He continued:
3) “Daughter, be of good comfort;” (tharsei thugater) “Be of good cheer or be Cheerful, daughter;” as He looked upon her, as she was in timid, trembling, hopeful fear. Jesus addressed her, a grown woman, affectionately as “daughter,” as He did a grown man as “child,” Mat 9:2.
4) “Thy faith hath made thee whole,” (he pistis sou sesoken se) “Your faith has healed you,” or caused you to be healed. On numerous occasions people learned that they had faith that was honored, right now, not in the future, when Jesus told them so, Mr 5:34; Luk 7:50; Act 3:16; Rom 5:11; Heb 2:4; Eph 2:8-10.
5) “And the woman was made whole from that hour.” (kai esothe he gune apt, tes horas ekeines) “And the woman was healed (made well, or made whole) from that very hour,” that man might believe Jesus was the Christ and be saved, Joh 20:30-31.
Fuente: Garner-Howes Baptist Commentary
Mat 9:22
. Take courage, my daughter. This expression shows the weakness of her faith for, had there been no impropriety in her trembling, Christ would not have corrected it by exhorting her to take courage Yet, at the same time, he commends her faith; and this supports the view which I have already stated, that, while she sought Christ by the guidance of the Spirit, and from a sincere and pious desire, she hesitated in such a manner as to need to be strengthened. Thus we see that faith, in order to please God, needs forgiveness, and is at the same time sustained by new aid, that it may acquire additional strength. We may here draw a comparison from the health of the body to that of the soul: for, as Christ says that the woman’s deliverance from her disease was the consequence of her faith, so it is certain, that we obtain by faith the forgiveness of sins, which reconciles us to God.
Fuente: Calvin’s Complete Commentary
(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 Csarea Philippi, and that, in thankfulness for her cure, she set up two statues in bronzeone of herself in the attitude of supplication, and the other of our Lord standing erect and stretching forth His hand to herand 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 answeredPeter 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘But Jesus turning and seeing her said, “Daughter, be of good cheer, your faith has made you whole.” And the woman was made whole from that hour.’
Matthew then brings out the point of this story. It is the woman’s faith, wavering though it was, that had made her whole. It will be the same for the Ruler. In order to appreciate the emotion of the story we need to read it in the other synoptic Gospels, but in order to appreciate the basic point Matthew is admirable. All who come to Jesus in faith will be ‘made whole’.
To Jesus it was important that the woman recognise that she was not healed because she had touched Him, but because her faith had reached out to Him. ‘Made whole’ (saved) almost certainly indicates not only physical healing but spiritual blessing as well. It could hardly be otherwise. The crowds may have had doubts about Jesus, but from this moment on she had none.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 9:22 . Jesus immediately (see on Mat 9:4 ) perceives her object and her faith, and affectionately ( , as a term of address, like , Mat 9:2 , occurs nowhere else in the New Testament) intimates to her that , 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 Khner, ii. 1, p. 129. Comp. Mar 10:52 , Luk 18:42 , and the counterpart of this among tragic poets, as in , , and such like. The cure, according to Matthew, was effected by an exercise of Jesus’ will, which responds to the woman’s 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).
. .] not equivalent to . (Mat 8:14 ), but the thing begins to take place from that hour onward . Comp. Mat 15:28 , Mat 17:18 . and 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 woman’s 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.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
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.
Fuente: Henry Alford’s Greek Testament
comfort = courage.
made thee whole = saved. As in Mat 9:21.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] The cure was effected on her touching our Lords 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.
Fuente: The Greek Testament
Mat 9:22. , daughter) She was, therefore, not advanced in years.[423]- , 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 anim 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.
Fuente: Gnomon of the New Testament
Daughter: Mat 9:2, Mar 5:34, Luk 8:48
thy: Mat 9:29, Mar 10:52, Luk 7:50, Luk 17:19, Luk 18:42, Act 14:9, Heb 4:2
from: Mat 17:18, Joh 4:53, Act 16:18
Reciprocal: Gen 43:29 – God Rth 2:8 – my daughter Pro 1:8 – My son Mat 9:28 – Believe Mar 2:5 – Son Act 3:16 – his
Fuente: The Treasury of Scripture Knowledge
9:22
Jesus could read the thoughts of mankind and knew the woman said within herself. Turning, he made no mention of her touching his garment, but granted her the cure because of her faith. As usual, the recovery from her disease was immediate.
Fuente: Combined Bible Commentary
Mat 9:22. Comp, the fuller accounts of Mark and Luke. She was healed at once; our Lord asked, Who touched me? and thus constrained her to make public confession, sealed and strengthened her faith, presenting her to the world as healed and clean.
Daughter, be of good cheer; thy faith hath made thee whole. Comp. Mat 9:2. Her faith is extolled, though so different from that of the paralytic.
Fuente: A Popular Commentary on the New Testament
Jesus encouraged the woman and commended her faith (i.e., her trust in Him). It was her faith that was significant. Her touching Jesus’ garment simply expressed her faith. Faith in Jesus is one of the themes Matthew stressed in his Gospel. It is not the strength of one’s faith that saves him or her but faith in a strong Savior.
The Greek word translated "made you well" or "healed you" is sozo, which the translators often rendered as "save." The context here clarifies that Jesus was talking about the woman’s faith resulting in her physical deliverance, not necessarily in her eternal salvation. Salvation is a broad concept in the Old and New Testaments. The context determines what aspect of deliverance is in view in every use of the verb sozo and the noun soteria, "salvation." [Note: For a very helpful discussion of key Old and New Testament passages containing these Greek words, see Dillow, pp. 111-33.]
"The association of the language of ’salvation’ with faith perhaps also allows Matthew’s readers, if so inclined, to find in this story a parable of spiritual salvation." [Note: France, The Gospel . . ., p. 361.]
Why did Matthew include this miracle within the account of the healing of Jairus’ daughter? I suspect the answer is the common theme of life. The woman’s life was gradually ebbing away. Her hemorrhage symbolized this since blood represents life (cf. Lev 17:11). Jesus stopped her dying and restored her life. His instantaneous healing contrasts with her long-term illness. In the case of Jairus’ daughter, who was already dead, Jesus restored her to life. Both incidents show His power over death.