RESTORATION TO LIFE AND RESURRECTION.
The vital distinction between a restoration of the dead to a resumption of mortal life, and the resurrection of the body from death to a state of immortality, must be thoughtfully heeded. In each of the instances thus far considered—that of the raising of the dead man of Nain,[679] and that of the daughter of Jairus, as also the raising of Lazarus to be studied later—the miracle consisted in reuniting the spirit and the body in a continuation of the interrupted course of mortal existence. That the subject of each of these miracles had to subsequently die is certain. Jesus Christ was the first of all men who have lived on earth to come forth from the tomb an immortalized Being; He is therefore properly designated as "the first fruits of them that slept."[680]
Though both Elijah and Elisha, many centuries prior to the time of Christ, were instrumental in restoring life to the dead, the former to the widow's son in Zareptha, the latter to the child of the Shunammite woman,[681] in these earlier miracles the restoration was to mortal existence, not to immortality. It is instructive to observe the difference in the procedure of each of the Old Testament prophets mentioned as compared with that of Christ in analogous miracles. By both Elijah and Elisha the wonderful change was brought about only after long and labored ministrations, and earnest invocation of the power and intervention of Jehovah; but Jehovah, embodied in flesh as Jesus Christ, did nothing outwardly but command, and the bonds of death were immediately broken. He spoke in His own name and by inherent authority, for by the power with which He was invested He held control of both life and death.
A REMARKABLE HEALING BY THE WAY.[682]
While Jesus was walking to the house of Jairus with a great crowd of people thronging about Him, the progress of the company was arrested by another case of suffering. In the throng was a woman who for twelve years had been afflicted with a serious ailment involving frequent hemorrhage. She had spent in medical treatment all she had owned, and "had suffered many things of many physicians," but had steadily grown worse. She worked her way through the crowd, and, approaching Jesus from behind, touched His robe; "For she said, If I may touch but his clothes I shall be whole." The effect was more than magical; immediately she felt the thrill of health throughout her body, and knew that she had been healed of her affliction. Her object attained, the blessing she sought being now secured, she tried to escape notice, by hastily dropping back into the crowd. But her touch was not unheeded by the Lord. He turned to look over the throng and asked, "Who touched my clothes?" or as Luke puts it, "Who touched me?" As the people denied, the impetuous Peter speaking for himself and the others said: "Master, the multitude throng thee and press thee, and sayest thou, Who touched me?" But Jesus answered: "Somebody hath touched me: for I perceive that virtue is gone out of me."
The woman, finding that she could not escape identification, came tremblingly forward, and, kneeling before the Lord, confessed what she had done, her reason for so doing, and the beneficent result. If she had expected censure her fears were promptly set at rest, for Jesus, addressing her by a term of respect and kindness, said: "Daughter, be of good comfort: thy faith hath made thee whole; go in peace," and as Mark adds, "be whole of thy plague."
This woman's faith was sincere and free from guile, nevertheless it was in a sense defective. She believed that the influence of Christ's person, and even that attaching to His raiment, was a remedial agency, ample to cure her malady; but she did not realize that the power to heal was an inherent attribute to be exercized at His will, and as the influence of faith might call it forth. True, her faith had already been in part rewarded, but of greater worth to her than the physical cure of her illness would be the assurance that the divine Healer had granted the desire of her heart, and that the faith she had manifested was accepted by Him. To correct her misapprehension and to confirm her faith, Jesus gently subjected her to the necessary ordeal of confession, which must have been made easier through her consciousness of the great relief already experienced. He confirmed the healing and let her depart with the comforting assurance that her recovery was permanent.
In contrast with the many cases of healing in connection with which the Lord charged the beneficiaries that they should tell none how or by whom they had been relieved, we see here that publicity was made sure by His own action, and that too, when secrecy was desired by the recipient of the blessing. The purposes and motives of Jesus may be but poorly understood by man; but in this woman's case we see the possibility of stories strange and untrue getting afloat, and it appears to have been the wiser course to make plain the truth then and there. Moreover the spiritual worth of the miracle was greatly enhanced by the woman's confession and by the Lord's gracious assurance.