Exegetical and Hermeneutical Commentary of Luke 8:45
And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press [thee,] and sayest thou, Who touched me?
45. Peter and they that were with him ] St Mark merely says His disciples, but the question is in exact accordance with that presumptuous impetuosity which marked the as yet imperfect stage of Peter’s character.
Fuente: The Cambridge Bible for Schools and Colleges
45. Who touched me?“AskestThou, Lord, who touched Thee? Rather ask who touched Thee notin such a throng.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Jesus said, who touched me?…. This he said, not as ignorant of the person that had done it, but in order to discover her to the people, and the cure she had received, as well as her faith; [See comments on Mr 5:30].
When all denied; both the disciples and the multitude, as many as were near him, and who might be thought to have done it; all excepting the woman, who afterwards came and declared it; for it is very likely, that as soon as she had touched his garment, and got her cure, she drew further off:
Peter, and they that were with him; the rest of the disciples, who were in company together, as appears from Mr 5:31
Said, Master, the multitude throng thee, and press thee, and sayest thou, who touched me? or “my garment”, as the Ethiopic version reads;
[See comments on Mr 5:31].
Fuente: John Gill’s Exposition of the Entire Bible
Press thee and crush thee ( ). Hold thee together, hold thee in (, see verse 37).
Crush thee () here only in the N.T., a verb used of pressing out grapes in Diodorus and Josephus. Mr 5:31 has , to press together.
Fuente: Robertson’s Word Pictures in the New Testament
Who touched [ ] . Lit., who is he that touched? Rev., who is it that.
Throng and press [] . On the former word, see ver. 37, and ch. 4 38. Rev. renders the latter, which occurs here only, more literally, crush. It means to squeeze out, as wine from grapes. See on tribulation, Mt 13:21.
Fuente: Vincent’s Word Studies in the New Testament
1) “And Jesus said, who touched me?” (kai eipen ho lesous tis ho hapsamenos mou) “And Jesus said, who is the one that is touching me, repeatedly” Mar 9:30, knowing that virtue as positive healing power, had gone out of Him, Joh 2:25.
2) “Then all denied,” (arnomenon de panton) “Then they were all denying,” Mar 5:31. He really did not ask for information, but to secure a confession from the healed woman, Psa 107:2; Act 1:8.
3) “Peter and they that were with him said,” (eipen ho Petros) “Peter said in reply to him,” and others joined in, but Peter was the lead one, the impulsive one, as most always to speak out first, Mat 9:31.
4) “Master, the multitude throng thee and press thee,” (epistata hoi ochloi sunechousin se kai apothlibousin) “Master, the crowds press upon and jostle you,” Mar 9:31.
5) “And sayest thou who touched me?” or you ask, “who touched me?” Mar 9:31. Jesus did not, and ye would not, declare His own miracle. He raised the question, that the one on whom the miracle was done might tell it, Psa 107:2.
Fuente: Garner-Howes Baptist Commentary
Luk 8:45
. Who is it that touched me, Mark expresses it still more clearly, when he says that Christ looked around to see who she was. It does appear to be absurd that Christ should pour out his grace without knowing on whom he was bestowing a favor. There is not less difficulty in what he shortly afterwards says, that he perceived that power had gone out from him: as if, while it flowed from him, it was not a free gift bestowed at those times, and on those persons, whom he was pleased to select. Beyond all question, he knowingly and willingly cured the woman; and there is as little doubt that he drew her to himself by his Spirit, that she might obtain a cure: but he puts the question to her, that she may freely and publicly make it known. If Christ had been the only witness of his miracle, his statements might not perhaps have been believed: but now, when the woman, struck with dread, relates what happened to her, greater weight is due to her confession.
Fuente: Calvin’s Complete Commentary
(45) Master.The same word as in Luk. 8:24, where see Note.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And Jesus said, “Who is it that touched me?” And when all denied, Peter said, and those who were with him, “Master, the crowd press you and crush you.”
And then to her horror, for she had thought herself unnoticed, the prophet turned round and asked, “Who touched Me?’ Everyone else denied it, and Peter turned to Jesus and said, “But Master, the crowds are thronging you and crushing you. How can you ask, Who touched Me?’
Fuente: Commentary Series on the Bible by Peter Pett
45. ] We are not to imagine that our Lord was ignorant of the woman, or any of the circumstances. The question is asked to draw out what followed.
See, on the part of Jesus Himself, an undeniable instance of this, in ch. Luk 24:19 and note there. The healing took place by His will , and owing to His recognition of her faith: see similar questions, Gen 3:9 , and 2Ki 5:25 .
. . . . ] A detail contained only here.
On the latter part of this verse many instructive remarks have been made in sermons see Trench, Mir. p. 192, note (edn. 2) to the effect that many press round Christ, but few touch Him, only the faithful. Thus Augustine, ‘Sic etiam nunc est corpus ejus, id est, Ecclesia ejus. Tangit eam fides paucorum, premit turba multorum’ (Serm. lxii. 3 (5), vol. v.). And Chrysostom, . It is difficult to imagine how the miracle should be, as Bp. Wordsw., “a solemn warning to all who crowd on Christ:” or how such a forbidding to come to Him should be reconciled with . Rather should we say, seeing it was one of those that thus crowded on Him who obtained grace from Him, that it is a blessed encouragement to us not only to crowd on Him, but even to touch Him: so to crowd on Him as never to be content till we have grasped if it be but His garment for ourselves: not to despise or discourage any of the least of those who “make familiar addresses to Him in (so called) religious hymns,” seeing that thus some of them may touch Him to the healing of their souls. I much fear that if my excellent friend had been keeping order among the multitude on the way to the house of Jaeirus, this poor woman would never have been allowed to get near to Jesus. But I hope and trust that he and I shall rejoice together one day in His presence amidst a greater crowd, whom no man can number, of all nations, and kindreds, and people, and tongues.
Fuente: Henry Alford’s Greek Testament
Luk 8:45 . : Mk. says “the disciples,” but one would speak for the rest, and Lk. naturally makes Peter the spokesman. , hem thee in. , squeeze, like grapes (Joseph., Ant. , ii., Luk 8:2 ).
Fuente: The Expositors Greek Testament by Robertson
Who touched = Who [is it] that was touching.
throng. Greek. sunecho. Compare Luk 8:37; Luk 4:38; Luk 12:50.
press. Greek. apothlibo. Occ. only here.
Fuente: Companion Bible Notes, Appendices and Graphics
45.] We are not to imagine that our Lord was ignorant of the woman, or any of the circumstances. The question is asked to draw out what followed.
See, on the part of Jesus Himself, an undeniable instance of this, in ch. Luk 24:19-and note there. The healing took place by His will, and owing to His recognition of her faith: see similar questions, Gen 3:9, and 2Ki 5:25.
. . . .] A detail contained only here.
On the latter part of this verse many instructive remarks have been made in sermons-see Trench, Mir. p. 192, note (edn. 2)-to the effect that many press round Christ, but few touch Him, only the faithful. Thus Augustine, Sic etiam nunc est corpus ejus, id est, Ecclesia ejus. Tangit eam fides paucorum, premit turba multorum (Serm. lxii. 3 (5), vol. v.). And Chrysostom, . It is difficult to imagine how the miracle should be, as Bp. Wordsw., a solemn warning to all who crowd on Christ: or how such a forbidding to come to Him should be reconciled with . Rather should we say, seeing it was one of those that thus crowded on Him who obtained grace from Him, that it is a blessed encouragement to us not only to crowd on Him, but even to touch Him: so to crowd on Him as never to be content till we have grasped if it be but His garment for ourselves: not to despise or discourage any of the least of those who make familiar addresses to Him in (so called) religious hymns, seeing that thus some of them may touch Him to the healing of their souls. I much fear that if my excellent friend had been keeping order among the multitude on the way to the house of Jaeirus, this poor woman would never have been allowed to get near to Jesus. But I hope and trust that he and I shall rejoice together one day in His presence amidst a greater crowd, whom no man can number, of all nations, and kindreds, and people, and tongues.
Fuente: The Greek Testament
Who: “Not that he was ignorant who had touched him,” says Epiphanius, “but that he might not be himself the divulger of the miracle, and that the woman, hearing the question, and drawing near, might testify the singular benefit she had received, and that, in consequence of her declaration, she might presently hear from his lips, that her faith had saved her; and by this means, others might be excited to come and be healed of their disorders.”
the multitude: Luk 9:13, Mar 5:30-32
Reciprocal: Mat 9:21 – If Mar 5:24 – and thronged Mar 5:31 – Thou seest Luk 5:1 – it Luk 6:19 – for Luk 8:42 – But
Fuente: The Treasury of Scripture Knowledge
THE POWER OF A TOUCH
Who touched Me?
Luk 8:45
It was the peculiarity in the touch that called forth the question. The weakest of all actions was that touch only on the edge of Christs robe, the remotest part of that which was connected with the Lord; yet, as when we clasp hands with one who is holding an electric chain and feel the shock, so Christ felt it. Virtue went forth like an electric current. But it was by His will that it went forth.
What was Christs motive in asking this question?
I. He wished to give the woman an assurance of entire and permanent cure.The woman might have doubted as she remembered she had obtained it surreptitiously, but Christ saved her from fearing on that account the return of the malady. She might have been subject to constant dread. Dread might induce nervous unsettling of the body that might bring back the old disease. Miraculous knowledge of her experience and cure was at once manifested by Christ, and He confirmed her physical healing by His question. It was like saying, Daughter, fear not. No wrong has been done. Be thou henceforth perfectly whole. Intimation was also thereby given that she was not to be content with that physical cure, but should seek still more the spiritual healing.
II. Christ would let the woman see that He had sympathy with her.He was not afraid of contact with the sinful, but wanted to come near. He felt an interest in her, loved her, and said not woman, but daughter. How much would that word express to her soul! No cold tone that chills the spirit, but a lava stream of mercy and love was in that word. And not even this from afar. He comes near, showing His willingness to be touched or to touch. The power of personal contact is great. What a lesson for us!
III. Christ sought also to give an opportunity of expressing openly gratitude for what God had done for the woman in secret.Christ asked the question. She told Him all the truth. Many who are healed are soon lost in the crowd. Christ did not want praise. He would not proclaim His own miraculous power further. But to be grateful was a benefit to the one who had received a benefit. Hence Christ sought to foster it in the woman. If alone or in a crowd we find Christ, we must also acknowledge Him openly. He knew how afterwards she would wish for an opportunity of thanking him. What a satisfaction to be able to express obligation! See how it beams in the womans eye. When He departs she follows Him, either in the crowd or with her eye, as He goes on His further errand of mercy to the house of Jairus. She would not so easily have confessed Him before healing. Have we no debt, no need for gratitude, no interest in Christ, no love to Him? We ought to confess Christ. This womans readiness shames us.
Illustration
We go to the masses of this day and attempt to elevate them by calling them to lift themselves. Touch them: go and put shoulder to shoulder and clasp hands with them. If the Church had done this there had been less socialism. There is a great difference between the kindness of benevolence and that of affection. A literary artist speaks of the effect upon a cultivated man of an old oil-painting of Jesus healing a blind man, and how his mother said, The blind man was a beggar, and poor and loathsome, therefore Christ would not heal him afar off, but put His hands on him. The same writer also tells how a benevolent lady had tried to do good from sense of duty, and had a sense of loathing of the object in her soul. She did not think that the one whom she had tried to benefit had keenness enough to detect the loathing, but she did. Of course, this one said that she knew the lady could not bear her, nor even allow herself to touch her any more than she would a reptile. Yet she had expected to do good while shrinking from contact. Thus with many now. Christs plan is different. Here He calls forth the woman that He may teach her of His deep sympathy, and show that He is not afraid of defilement. If masses are to be lifted, it must be in the same way.
(SECOND OUTLINE)
CHRIST THE HEALER
No contact is lighter than that of a touch. We say of it Only a touch! Yet the faintest touch has a power which acts and re-acts infinitely, and which produces circle beyond circle of effects which run on, interlace, and multiply for ever. But this was no common touch. There was something in it which gave it peculiar and Divine significance. What was it?
I. Why this touch attracted the particular attention of the Saviour.
(a) It was the touch of a sufferer whose case had been desperate.
(b) It was the touch of faith.
(c) It was a touch that wrought an instant and perfect cure.
He who trusts Christ crosses the line between the state of the lost and the state of the saved.
II. Why did the Saviour ask the question?This excited the wonder of the disciples.
(a) Not from ignorance. Omniscience asked the first question ever heard on earth (Gen 3:9), and unless we have misread the Scriptures, and have hitherto been trusting the wrong person for our Saviour, it was omniscience that asked the question, Who touched Me?
(b) Not from exhaustion. When prophets and apostles wrought miracles of healing, it was by a power foreign to themselves, which they had to invoke by prayer: when Christ wrought them, it was from His own indwelling power. No gifts can impoverish a Divine giver.
(c) Not from displeasure. In village streets where Jesus was expected the sick were placed in long ranks of beds and litters, that they might catch from Him some comforting notice as He passed along, and touch the hem of His garment as it floated within their reach, for they knew that He delighted in mercy.
It was not therefore from any of these motives that Christ asked the question. We must account for it on some other principle.
III. Manifold seems to have been the design of the question.
(a) It was intended to show that He marks the difference between thronging and touching Him. The Saviour ever discriminates between the mere accidental touch of those who rush with the multitude and the conscious, dependent, voluntary touch of faith.
(b) It was to enlighten and invigorate the faith of her who touched Him. Weak and half-superstitious as was her faith, it drew from Him the blessing wanted.
(c) It was intended to be a method of asserting His right to be glorified for what He has done. Conscience may be telling you that in your own life there is a repetition of the conduct that called forth this question of our Lord. Gods battles will never be fought, nor His work done, nor His name spread in the world by a race of secret disciples.
(d) Christ asked the question that the interview with the woman, to which it led, might issue in the bestowment of His benediction.
Illustration
This woman having made her resolve, adopted the likeliest means she could think of. There is one Heal-all, one Divine Catholicon, and only one Happy is he that hath received this infallible balm from Jehovah Rophi. She persevered in the use of the means. Have you been to Doctor Ceremony, Doctor Morality, Doctor Feeling? She spent all her substance over these means of cure. What came of it all? Her sole reward for suffering and spending was that she had suffered much additional pain. That is the case with those who have not come to Christ but have sought relief apart from Him.
Fuente: Church Pulpit Commentary
Luk 8:45. And when all denied. It is not certain that the woman did so; she may have hidden herself in the crowd.
Peter, etc. Peculiar to Luke. The question of our Lord was to draw out the womans faith. Marks account implies that He knew who had done it
The multitudes press thee, etc. Press and crush are strong terms. Some find here a solemn warning to all who crowd on Christ, a rebuke to familiarity in hymns, etc. Peter in those days might have rebuked the crowd; our. Lord did not. The touch of faith and the accidental touch differ: no virtue flows out in the case of the latter. The cure was not magical.
Fuente: A Popular Commentary on the New Testament
Jesus’ question did not reveal lack of knowledge but the desire to identify the woman so He could strengthen and encourage her faith. Occasionally Jesus chose to heal people who expressed no faith in Him. Here someone with faith drew on His power without His conscious selection of her. Evidently God healed the woman through Jesus without Jesus’ awareness. Likewise God sometimes brings blessing to others through His children without those believers being aware of it. Jesus meant that God’s power had gone from Him to another person, but not that He consequently felt a lack of power. Luke alone identified Peter as the spokesman of the disciples here perhaps to make the narrative more concrete and vivid.
"It was good for her, indeed it was necessary for her that her cure be widely known. All her acquaintances must have been aware of her permanent state of ceremonial uncleanness. If she was to be received back into normal religious and social intercourse, it was necessary that her cure become a matter of public knowledge. So Jesus took steps to see that people know what had happened." [Note: Morris, pp. 160-61.]