But Jesus, turning around and seeing her, said, “Daughter, cheer up! Your faith has made you well.” And the woman was made well from that hour.
Parallel Translations
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But Jesus, turning around and seeing her, said, “Daughter, cheer up! Your faith has made you well.” And the woman was made well from that hour.
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Then Iesus tourned him about and behelde her sayinge: Doughter be of good conforte thy faith hath made the safe. And she was made whole even that same houre.
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Then Iesus turned him about, and seeing her, did say, Daughter, be of good comfort: thy faith hath made thee whole. And the woman was made whole at that same moment.)
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Cross-references (14)
Passages linked to Matthew 9:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 7:50 He said to the woman, “Your faith has saved you. Go in peace.”
- Matthew 15:28 Then Jesus answered her, “Woman, great is your faith! Be it done to you even as you desire.” And her daughter was healed from that hour.
- Matthew 9:2 Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, “Son, cheer up! Your sins are forgiven you.”
- Mark 10:52 Jesus said to him, “Go your way. Your faith has made you well.” Immediately he received his sight, and followed Jesus on the way.
- Luke 8:48 He said to her, “Daughter, cheer up. Your faith has made you well. Go in peace.”
- Luke 17:19 Then he said to him, “Get up, and go your way. Your faith has healed you.”
- Luke 18:42 Jesus said to him, “Receive your sight. Your faith has healed you.”
- Mark 5:34 He said to her, “Daughter, your faith has made you well. Go in peace, and be cured of your disease.”
- Matthew 9:29 Then he touched their eyes, saying, “According to your faith be it done to you.”
- John 4:53 So the father knew that it was at that hour in which Jesus said to him, “Your son lives.” He believed, as did his whole house.
- Acts 14:9 He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole,
- Acts 16:18 She was doing this for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her!” It came out that very hour.
- Hebrews 4:2 For indeed we have had good news preached to us, even as they also did, but the word they heard didn’t profit them, because it wasn’t mixed with faith by those who heard.
- Matthew 17:18 Jesus rebuked him, the demon went out of him, and the boy was cured from that hour.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 22 But Jesus turned him about, and when he…
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.
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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.
Matthew Poole 1685 · Public Domain Matthew relates this story shortly, as he doth many…
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.
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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.
John Gill 1763 · Public Domain And when Jesus came into the ruler's house,.... Both…
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
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"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.
John Wesley 1765 · Public Domain Take courage - Probably she was struck with fear,…
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.
Adam Clarke 1810 · Public Domain Verse 22. Daughter, be of good comfort] θαρσει θυγατερ,…
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.
Haydock's Catholic Bible Commentary 1859 · Public Domain Greek: Epistrapseis kai idon, turning about and seeing, as…
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).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. thy faith hath made thee whole] Rather, “thy…
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (22) Be of good comfort.—The same word of tenderness…
(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.
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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.
The Pulpit Commentary 1880 · Public Domain But Jesus turned him about. The order of the…
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 9:22 Your faith has made you well (literally has…
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.