And a woman having an issue of blood twelve years, who had spent all her living upon physicians, and could not be healed of any, came behind him, and touched the border of his garment: and immediately the issue of her blood stanched.
And Jesus said, “Who is it that touched me?”
And when all denied, Peter said, and they that were with him, “Master, the multitudes press thee and crush thee.”
But Jesus said, “Some one did touch me; for I perceived that power had gone forth from me.”
And when the woman saw that she was not hid, she came trembling, and falling down before him declared in the presence of all the people for what cause she touched him, and how she was healed immediately.
And he said unto her, “Daughter, thy faith hath made thee whole; go in peace” (Luke 8:43-48).
Here we have a unique example of a story in a story– a healing taking place as Jesus is going forth to heal another (the daughter of Jairus; Luke 8:41-42, 49-56). It is a story of a woman desperate for healing– a circumstance that is no less touching today. It also strongly features the power of God that proceeds for those who have faith– even without a direct verbal appeal the woman was healed on account of the power in the Son of God and her faith in Him. Surely the power of God is to be praised from this story.
And yet there is another theme that is within this story, even if it is not explicitly addressed. Consider what the Law has to say about a woman in this condition:
And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity: and everything whereon she sitteth shall be unclean, as the uncleanness of her impurity. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even (Leviticus 15:25-27).
This woman is ritually unclean and has been ritually unclean for twelve years. Anyone who comes into contact with her or with anything that she has touched contracts the ritual defilement. By necessity, when she touches Jesus, she passes on the ritual defilement.
We must remember that it is not inherently sinful to become ritually defiled– after all, ritual defilement also comes on account of the natural menstrual cycle (Leviticus 15:19-24), touching the dead (Numbers 19:11-16), and for many other reasons. Nevertheless, ritual defilement was a big deal to many people, especially those involved with the Temple service. This woman would have experienced tragic discrimination because of her illness since many would be afraid of contracting ritual defilement.
It may be for this reason that the woman is reluctant to come forward and speak clearly regarding what she has done. She is certainly afraid of receiving a rebuke or chastisement for her conduct. But Jesus is not like the religious leaders of His day. He recognizes that defilement is a matter of the heart and conduct, not a matter of foods and illness (cf. Mark 7:14-23). He is willing to bear the ritual defilement so that the woman can be cleansed. He just wanted her to declare to all around what God had done for her so that He would receive the praise and glory.
The lesson of Jesus here is critical even to this day. While people today do not put stock into ritual cleanliness or uncleanliness there still remains the feeling that certain people in our society, for various reasons, might as well be “unclean.” There are people with whom the “good, moral, upright citizens” are not expected to come into contact, and many people who are reckoned as “defiled.” It is tempting to avoid such people so that we are not “tainted” with their “defilements.”
Yet consider what Jesus did. He healed those who were ritually defiled. He was willing to eat with tax collectors and sinners (cf. Matthew 9:10-11). He did not shun those whom His society branded as “defiled” and “unclean” either for ritual or moral reasons; instead, He preached the good news to them. They, after all, knew they were sick, and needed help.
It is true that Christians must be conscious of many concerns. They must watch themselves lest they get tempted to sin and to fall (cf. Galatians 6:1-4). They must give due consideration to their example and influence and not cause others to sin by the exercise of liberty (1 Corinthians 8). But none of this gives an excuse for not loving and not showing compassion on those whom society considers “defiled” and “unclean.” Yes, people are sinners, but Christ came to save sinners and to die for the ungodly (Romans 5:5-11). Even if “we” were never “as” dirty as others, we all were defiled and ungodly before we were redeemed, and our redemption is not based in our own righteousness (Titus 3:3-8).
It is always easier to shun the “defiled” and “unclean.” Yet just as Jesus showed mercy, we should show mercy. Let us strive to love the “defiled” and the “unclean” as Jesus did, and reflect His image to the world!
Ethan R. Longhenry