So the grim fact is smoothed down, not by blinking any of its aspects, but by looking deeper into them. They who, only believing, have lived a life of courage and of hope, and have fronted sorrows, and felt the benediction of tears, pass into the great darkness, and know that they there are rocked to sleep on a loving breast, and, sleeping in Jesus, shall wake with the earliest morning light.
This is a revelation for all His servants. And how deeply these words, and others like them which He spake at the grave of Lazarus and at other times, were dinted into the consciousness of the Christian Church, is manifested by the fact, not only that they are recurrently used by Apostles in their Epistles, but that all through the New Testament you scarcely ever find the physical fact of dissolution designated by the name 'death,' but all sorts of gracious paraphrases, which bring out the attractive and blessed aspects of the thing, are substituted. It is a 'sleep'; it is a 'putting off the tabernacle'; it is a 'departure'; it is a pulling up of the tent-pegs, and a change of place. We do not need the ugly word, and we do not need to dread the thing that men call by it. The Christian idea of death is not the separation of self from its house, of the soul from the body, but the separation of self from God, who is the life.
III. So, lastly, the life-giving word of power.
'Maiden, arise!' All the circumstances of the miracle are marked by the most lovely consideration, on Christ's part, of the timidity of the little girl of twelve years of age. It is because of that that He seeks to raise her in privacy, whereas the son of the widow of Nain and Lazarus were raised amidst a crowd. It is because of that that He selects as His companions in the room only the three chief Apostles as witnesses, and the father and mother of the child. It is because of that that He puts forth His hand and grasps hers, in order that the child's eyes when they open should see only the loving faces of parents, and the not less loving face of the Master; and that her hand, when it began to move again, should clasp, first, His own tender hand. It is for the same reason that the remarkable appendix to the miracle is given—'He commanded that they should give her food.' Surely that is an inimitable note of truth. No legend-manufacturer would have dared to drop down to such a homely word as that, after such a word as 'Maiden, arise!' An economy of miraculous power is shown here, such as was shown when, after Lazarus came forth, other hands had to untie the grave-clothes which tripped him as he stumbled along. Christ will do by miracle what is needful and not one hairs-breadth more. In His calm majesty He bethinks Himself of the hungry child, and entrusts to others the task of giving her food. That homely touch is, to me, indicative of the simple veracity of the historian.
But the life-giving word itself; what can we say about it? Only this one thing: here Jesus Christ exercises a manifest divine prerogative. It was no more the syllables that He spoke than it was the touch of His hand that raised the child. What was it? The forth-putting of His will, which went away straight into the darkness; and if the disembodied spirit was in a locality, went straight there; and somehow or other, laid hold of the spirit, and somehow or other, reinstated it in its home. Christ's will, like the king's writ, runs through all the universe. 'He spake, and it was done';—whose prerogative is that? God's; and God manifest in the flesh exercised it. The words of the Incarnate Word have power over physical things.
Here, too, are the prelude and first-fruits of our resurrection. Not that there are not wide differences between the raising of this child, and that future resurrection to which Christian hope looks forward, but that in this one little incident, little, compared with the majestic scale of the latter, there come out these two things—the demonstration that conscious life runs on, irrespective of the accident of its being united with or separated from a bodily organisation; and the other, that Jesus Christ has power over men's spirits, and can fit them at His will to bodies appropriate to their condition. Time is no element in the case. What befalls the particles of the human frame is no element in the case. 'Thou sowest not the body that shall be.' But if that Lord had the power which He showed in that one chamber, with that one child, then, as a little window may show us great matters, so we see through this single incident the time when 'they that are in the graves shall hear His voice, and shall come forth.'
Brethren! there is a higher lesson still; He that gives and gives again, physical life, does so as a symbol of the highest gift which He can bestow upon us all. If we 'only believe,' then, 'you hath He quickened which were dead in trespasses and sins … and for His great love wherewith He loved us…. He hath raised us up together, and made us sit together, in heavenly places in Christ Jesus.'
BREAD FROM HEAVEN
'And the apostles, when they were returned, told Him all that they had done. And He took them, and went aside privately into a desert place belonging to the city, called Bethsaida. 11. And the people, when they knew it, followed Him; and He received them, and spake unto them of the kingdom of God, and healed them that had need of healing. 12. And when the day began to wear away, then came the twelve, and said unto Him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals; for we are here in a desert place. 13. But He said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. 14. (For they were about five thousand men.) And He said to His disciples, Make them sit down by fifties in a company. 15. And they did so, and made them all sit down. 16. Then He took the five loaves, and the two fishes; and, looking up to heaven, He blessed them, and brake, and gave to the disciples to set before the multitude. 17. And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.'—LUKE ix. 10-17.
The Apostles needed rest after their trial trip as evangelists. John the Baptist's death had just been told to Christ. The Passover was at hand, and many pilgrims were on the march. Prudence and care for His followers as well as Himself suggested a brief retirement, and our Lord sought it at the Eastern Bethsaida, a couple of miles up the Jordan from its point of entrance to the lake. Matthew and Mark tell us that He went by boat, which Luke does not seem to have known. Mark adds that the curious crowd, which followed on foot, reached the place of landing before Him, and so effectually destroyed all hope of retirement. It was a short walk round the north-western part of the head of the lake, and the boat would be in sight all the way, so that there was no escape for its passengers.