And Jesus said, “Who is the one who touched Me?” And while they were all denying it, Peter said, “Master, the people are crowding and pressing in on You.” But Jesus said, “Someone did touch Me, for I was aware that power had gone out of Me.” When the woman saw that she had not escaped notice, she came trembling and fell down before Him, and declared in the presence of all the people the reason why she had touched Him, and how she had been immediately healed. And He said to her, “Daughter, your faith has made you well; go in peace.” (8:45–48)
There is an inexhaustible thoroughness in what Jesus did. Not content with restoring the woman physically, the Lord restored her socially by making her healing known publically. He also restored her spiritually to God.
After the woman grasped the tassel of His robe Jesus said, “Who is the one who touched Me?” Obviously, the omniscient Lord was not asking for information. He knew who had touched Him, and was calling for her to reveal herself. And while they were all denying it, Peter said, “Master, the people are crowding and pressing in on You.” Following Peter’s lead the rest of the disciples asked incredulously, “You see the crowd pressing in on You, and You say, ‘Who touched Me?’ ” (Mark 5:31). The Lord’s reply is one of the most profound things He ever said: “Someone did touch Me, for I was aware that power had gone out of Me.” The power of God is not an impersonal force flowing from Him to people. He was fully aware of its action. No one ever receives the power of God into his or her life without acute awareness on His part.
Realizing that she could not hide, when the woman saw that she had not escaped notice, she came trembling in reverential fear and fell down before Him in homage and worship. She then declared in the presence of all the people the reason why she had touched Him, and how she had been immediately healed. Not content merely to restore her physically and socially, Jesus said to her, “Daughter (the only time in the Gospels that Jesus used that word to address a woman) your faith has made you well; go in peace.” The phrase made you well translates a form of the verb sōzō, which is the common New Testament word for salvation. This same phrase in the Greek text appears in Luke 7:50, where it clearly refers to salvation from sin. It is also used in Luke 17:19 to describe one of the ten lepers who returned to worship Jesus. While all ten were healed, he alone was saved. Further, the Lord’s calling her daughter indicates that He received her as a child of His kingdom (John 1:12). She was restored, physically, socially, and spiritually through the grace and personal power of the Lord Jesus Christ.
48 To address an older person as “daughter” reflects the practice of Jewish teachers, but it may also function to highlight the authority of Jesus as the Messiah (cf. Bovon, 1:339). In light of the discussion of Jesus’ true family in 8:19–21, this address may also point to the creation of the new family based on a person’s response of faith. The one who is not allowed to worship in the temple because of her physical “impurity” can now worship and praise the Son of God. As in 7:50, the concluding benediction points beyond physical healing when both “faith” and “peace” describe the experience of one who is now transformed by grace.
8:48 / Daughter: “An affectionate term is used to reassure her that she is now to be recognized as part of Israel” (Fitzmyer, p. 747; Tiede, p. 176). Her “uncleanness” has been removed; she is no longer an outcast. See also Jesus’ statement to Zacchaeus in 19:9.
your faith has healed you: Lit. “Your faith has saved you.” For Luke faith is the basis and requirement for forgiveness of sins (see 5:20) and salvation (physical or otherwise, see 7:50; 17:19; 18:42).
Go in peace: An ot expression of farewell (from Hebrew šālôm); see 1 Sam. 1:17; cf. Luke 2:29. In the present context, in which a person has just been healed, it is particularly appropriate, for the šālôm also connotes the sense of wholeness. See note on 10:5 below.
48. He said to her, Daughter, your faith has made you well; go in peace.
Lovingly Jesus calls her “Daughter,” even though she may not have been any younger than he was. But he speaks as a father to his child. Moreover, he praises her for her faith, even though that faith, as has been indicated, was by no means perfect; and even though, as Mark 5:27 (“after hearing about Jesus”) indicates, it was he himself who, through his earlier marvelous words and deeds, had brought about that faith. Her faith, though not the basic cause of her cure, had been the channel through which the cure had been accomplished. It had been the instrument used by Christ’s power and love to effect her recovery. Cf. Eph. 2:8. Is it not marvelous that Jesus, in speaking to this woman, says nothing about his own power and love, the root cause of her present state of well-being, but makes special mention of that which apart from him she would neither have possessed nor have been able to exercise? Moreover, by saying, “Your faith has made you well” (cf. 7:50), was he not also stressing the fact that it was his personal response to her personal faith in him that cured her, thereby removing from her mind any remnant, however small, of superstition, as if his clothes had contributed in any way to the cure?
As has already been indicated, by means of these cheering words Jesus also opened the way for the woman’s complete reinstatement in the social and religious life and fellowship of her people. Now she can go and continue to travel the rest of her life “in peace,” that is, with the smile of God upon her and the joyful inner knowledge of this smile. Cf. Isa. 26:3; 43:1, 2; Rom. 5:1.
Probably even more is included in this encouraging command, “Go in peace.” In view of the fact that in all probability Jesus spoke these words in the then current language of the Jews (Aramaic), have we not a right to conclude that nothing less than the full measure of the Hebrew Shalom, well-being for both soul and body, is here implied?
 MacArthur, J. (2011). Luke 6–10 (pp. 233–234). Chicago, IL: Moody Publishers.
 Liefeld, W. L., & Pao, D. W. (2007). Luke. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Luke–Acts (Revised Edition) (Vol. 10, p. 167). Grand Rapids, MI: Zondervan.
 Evans, C. A. (1990). Luke (p. 138). Grand Rapids, MI: Baker Books.
 Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Luke (Vol. 11, pp. 459–460). Grand Rapids: Baker Book House.