The Woman with the Issue of Blood (Matthew 9:20–22; Mark 5:25–34; Luke 8:43–48)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 31 (on Matthew 9:18–26) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.newadvent.org/fathers/200131.htm

On the woman's faith, which gave her wings, and outran the ruler:

Do you see the woman superior to the ruler of the synagogue? She detained Him not, she took no hold of Him, but touched Him only with the end of her fingers, and though she came later, she first went away healed. And he indeed was bringing the Physician altogether to his house, but for her a mere touch suffered. For though she was bound by her affliction, yet her faith had given her wings. And mark how He comforts her, saying, Your faith has saved you.

On the several reasons He would not let her go away unobserved:

In the first place He puts an end to the woman's fear, lest being pricked by her conscience, as having stolen the gift, she should abide in agony. In the second place, He sets her right, in respect of her thinking to be hid. Thirdly, He exhibits her faith to all, so as to provoke the rest also to emulation; and His staying of the fountains of her blood was no greater sign than He affords in signifying His knowledge of all things.

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St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of St. Luke, Sermon XLV (on Luke 8:40–48) Source: trans. R. Payne Smith, 1859. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_luke_04_sermons_39_46.htm

On the wise plan by which the woman, despairing of human remedies, turned to the Physician from above:

When therefore the unhappy woman had given up all hope from men, and now survived only for utter misery, she conceived in her a wise plan. For she had recourse to the Physician Who is from above, from heaven, as One Who is able readily and without effort to effect those things that are beyond our power, and Whose decrees, whatever it be He would accomplish, nothing can oppose.

On the reasoning that brought her to touch the hem of His garment, arguing from the greater to the lesser:

For she thought perchance within herself, that if He be mightier than death, and the destroyer of corruption, how much more can He also alleviate the malady that afflicts her, staunching by ineffable power the fountains of her issue of blood! She draws near therefore and touches the hem of His garment; but secretly and not openly: for she hoped to be able to escape notice, and. as it were, to steal healing from One Who knew not of it.

On why she sought to remain hidden — the impurity imputed by the Mosaic law:

It was because the law of the all-wise Moses imputed impurity to any woman who was suffering from an issue of blood, and everywhere called her unclean: and whoever was unclean, might neither touch any thing that was holy, nor approach a holy man. For this reason the woman was careful to remain concealed, lest as having transgressed the law, she should have to bear the punishment which it imposed.

On the proof, from His sending forth power of His own nature, that the Emmanuel is very God:

"For, I know, He said, that power has gone forth from Me." But it transcends our degree, or probably that even of the angels, to send forth any power, and that of their own nature, as something that is of themselves. Such an act is an attribute appropriate solely to the Nature That is above all, and supreme. For every created being whatsoever that is endued with power, whether of healing, or the like, possesses it not of itself, but as a thing given it by God.

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St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 9:20–22) As preserved in the Catena Aurea, trans. J. H. Newman, 1841. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.ix.html

On the perfect tense of "hath made thee whole":

He said not, Thy faith shall make thee whole, but, "hath made thee whole;" for in that thou hast believed, thou art already made whole.

On the woman, excluded by the Law, healed not in house or town but on the way:

This woman that had the flux came to the Lord not in the house, nor in the town, for she was excluded from them by the Law, but by the way as He walked; thus as He goes to heal one woman, another is cured.

On the spiritual meaning of touching the hem, and the healing of the Gentiles:

She touches not the garment, but the hem thereof; because she saw not the Lord in the flesh, but received the word of the incarnation through the Apostles. Blessed is he that touches but the uttermost part of the word by faith. She is healed while the Lord is not in the city, but while He is yet on the way; as the Apostles cried, "Because ye judge yourselves unworthy of eternal life, lo, we turn to the Gentiles." And from the time of the Lord's coming the Gentiles began to be healed.

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St. Hilary of Poitiers (c. 310–367)

As preserved in the Catena Aurea on Matthew. Public domain.

On the power that dwelt in Christ's body, uncontained by the flesh it assumed:

Herein is to be observed the marvellous virtue of the Lord, that the power that dwelt in His body should give healing to things perishable, and the heavenly energy extended even through the hems of His garments; for God is not comprehensible that He should be shut in by a body. For His taking a body unto Him did not confine His power, but His power took upon it a frail body for our redemption.