Catholic Commentary
The Healing of the Woman with a Hemorrhage (Part 2)
48He said to her, “Daughter, cheer up. Your faith has made you well. Go in peace.”
Luke 8:48 records Jesus's affirmation to a hemorrhaging woman that her faith has saved her, declaring her restored to wholeness and peace after twelve years of ritual uncleanness and social exile. The pronouncement "Daughter" reinstates her into covenant community, while "your faith has made you well" emphasizes that faith itself opens a person to receive Christ's healing grace.
Jesus doesn't heal in silence—he calls you forward by name, transforms your shame into belonging, and releases you into peace as an act of authority, not consolation.
"Go in peace" — Shalom as Eschatological Wholeness The phrase poreuou eis eirēnēn recalls the Hebrew lekhi l'shalom — "go into peace," not merely "go peacefully." Shalom in the Old Testament encompasses total well-being: right relationship with God, restored community, bodily flourishing, and hope. Jesus speaks this peace as one who has authority to give it, not merely to wish it. The same phrase appears in Lk 7:50 at the close of the sinful woman's forgiveness, binding together healing of body and forgiveness of sin as two dimensions of the one salvation Christ brings.
Catholic tradition reads this verse as a dense synthesis of sacramental theology, Christology, and the theology of faith. Several threads stand out with particular clarity.
Faith and the Sacraments. The Catechism teaches that "the sacraments of the Church do not abolish, but purify and integrate all the richness of the signs and symbols of the cosmos and of social life" (CCC 1152). The woman's touch of Christ's garment — a physical, material action that conveys invisible grace — prefigures the sacramental economy, especially the Anointing of the Sick (CCC 1503–1504), which the Church roots explicitly in the healing ministry of Jesus. Just as her touch required faith to be salvific, so the sacraments require the disposition of faith in the recipient (CCC 1128, 1131). Pope Francis, in Evangelii Gaudium §44, uses precisely this kind of reaching-out faith — desperate, unconventional, undeterred — as the model for pastoral encounter with the margins.
"Daughter": Incorporation into the People of God. The Church Fathers were struck by this address. St. Ambrose (Expositio Evangelii secundum Lucam VI, 58) notes that Jesus calls her "daughter" to signal not only healing but adoption — she is re-incorporated into the body of the covenant people, an image Ambrose reads as the Church being gathered from those cast out. St. Cyril of Alexandria similarly saw the woman as a type of the Gentile Church, formerly excluded and unclean, now made clean and addressed tenderly as a daughter of God through faith in Christ.
Salvation as Wholeness. The use of sōzō here is directly connected to the Church's integral understanding of salvation — that Christ redeems the whole person: body, soul, and social existence (CCC 363–365). This counters any purely spiritualized reading. The Second Vatican Council's Gaudium et Spes §14 affirms that the human person as body-soul unity is the object of redemption, and Luke 8:48 enacts that teaching dramatically: the woman is healed in body, restored in dignity, and sent into the peace of right relationship.
This verse speaks with urgent clarity to Catholics who approach the sacraments — particularly Confession and the Anointing of the Sick — in fear or shame. Like the woman, many come to Christ carrying wounds they have hidden for years: addictions, broken relationships, long-standing sin, chronic illness. The temptation is to seek healing invisibly, to take grace and retreat. But Jesus insists on the full encounter: he calls us forward, names us as beloved children (daughter, son), and requires us to stand before him in honest confession.
Concretely, this verse invites the Catholic reader to examine the quality of their faith in the sacramental moment. Are you, like the woman, pressing through every obstacle to touch Christ — or merely going through the motions? The Church teaches that the Anointing of the Sick confers not only comfort but potentially physical healing "if it is conducive to the salvation of his soul" (CCC 1532). Bring the desperate, reaching faith of this woman to the sacramental encounter. And receive the shalom Jesus pronounces — not as a pious wish but as a real, authoritative gift — and carry it outward into your daily life.
Commentary
"He said to her" — The Word that Completes the Healing The healing power had already gone out from Jesus (v. 46), yet Jesus does not allow the encounter to end there. This deliberate act of speaking to the woman is itself theologically charged. Jesus could have let her slip back into the crowd, healed but anonymous. Instead, he draws the episode to a close with his own voice — a pattern consistent throughout Luke's Gospel, where the spoken word of Christ ratifies and interprets the saving act. The word of Jesus is never merely descriptive; it is performative and completing (cf. Lk 7:48–50).
"Daughter" — Restoration to Familial Belonging The Greek thygater (θυγάτηρ) is a word of extraordinary weight in this context. Under Levitical law (Lev 15:25–27), a woman with a flow of blood was ritually unclean and, critically, rendered others unclean by touch. This woman had lived for twelve years in a state of social and religious exile — excluded from Temple worship, from communal life, likely from family. By addressing her as "Daughter," Jesus does several things simultaneously: he reconstitutes her identity within the covenant people of Israel, he implicitly declares her clean (anticipating the later explicit teaching on purity in Mk 7:19), and he places her within his own family of disciples. In Luke's Gospel, the "family" of Jesus is defined by hearing the word of God and acting on it (Lk 8:21) — she has done precisely this. Notably, the same word thygater is used by Jairus when he begs Jesus to come to his "daughter" (v. 42), creating a literary and theological parallel: both daughters of Israel are restored to life and belonging by Jesus. One is twelve years old; the woman had suffered for twelve years — the symmetry points to the full restoration of Israel.
"Cheer up" (θάρσει, tharsei) — Courage in the Presence of Christ The imperative tharsei — "take courage," "be of good cheer," "fear not" — is a divine address throughout Scripture. It is spoken by Jesus to the paralytic (Mt 9:2), to the disciples on the sea (Mt 14:27), and to Paul in his imprisonment (Acts 23:11). The woman has come in fear and trembling (v. 47); Jesus does not rebuke her fear but transforms it. Her phobos (fear) had driven her to prostrate confession; now tharsos (courage) is given back to her as a gift. The movement from fear to courage, from hiding to standing before Christ, is a microcosm of the entire Christian conversion experience.
"Your faith has made you well" — Faith as the Instrument of Salvation The Greek (ἡ πίστις σου σέσωκέν σε) is literally "your faith has saved you." The verb carries the full range of biblical salvation: physical healing, yes, but also wholeness, rescue, and eschatological deliverance. Jesus does not say "my power has healed you" or "your touch of the garment saved you" — he attributes the saving to her . This is not a denial of grace (the power was entirely his), but an affirmation that faith is the proper human response that opens a person to receive what Christ freely gives. The woman's faith was expressed not in words initially but in action — in pressing through the crowd, in reaching out. Faith here is active, even desperate, and Jesus honours it fully.