His words to her are full of tenderness. She receives the name of 'daughter.' Gently He encourages her timidity by that 'Be of good cheer,' and then He sets right her error: 'Thy faith'--not thy finger--'hath made thee whole.' There was no real connection between the touch of the robe and healing; but the woman thought that there was, and so Christ stooped to her childish thought, and allowed her to prescribe the road which His mercy should take. But He would not leave her with her error. The true means of contact between us and Him is not our outward contact with external means of grace, but the touch of our spirits by faith. Faith is nothing in itself, and heals only because it brings us into union with His power, which is the sole cause of our healing. Faith is the hand which receives the blessing. It may be a wasted and tremulous hand, like that which this woman laid lightly on His robe. But He feels its touch, though a universe presses on Him, and He answers. Not the garment's hem, but Christ's love, is the cause of our salvation. Not an outward contact with it or with Him, but faith, is the condition on which His life, which knows no disease, pours into our souls. The hand of my faith lifted to Him will receive into its empty palm and clasping fingers the special blessing for my special wants.
The other evangelists tell us that, at the moment of His words to the woman, the messengers came bearing tidings of the child's death. How Jairus must have grudged the pause! A word from Christ, like the pressure of His hand, heartened him. Like a river turned from its course for a space, to fill some empty reservoir, His love comes back to its original direction. How abundant the power and mercy, to which such a work as that just done was but a parenthesis! The doleful music and the shrill shrieks of Eastern mourning, which met them as they entered Jairus's house, disturbed the sanctity of the hour, and were in strong contrast with the majestic calmness of Jesus. Not amid venal lamentations and excited cries will He do His work. He bids the noisy crowd forth with curt, almost stern, command, and therein rebukes all such hollow and tumultuous scenes, in the presence of the stillness of death, still more where faith in Him has robbed it of its terror, in robbing it of its perpetuity. It is strange that believing readers should have thought that our Lord meant to say that the little girl was not really dead, but only in a swoon. The scornful laughter of the flute-players and hired mourners understood Him better. They knew that it was real death, as men count death, and, as has often been the case, the laughter of His foes has served to establish the truth. That was not worthy to be called death from which the child was so soon and easily to be awaked. But, besides this special application to the case in hand, that great saying of our Lord's carries the blessed truth that, since He has come, death is softened into sleep for all who love Him. The euphemism is not peculiar to Christianity, but has a deeper meaning on Christian lips than when Greeks or Romans spoke of the eternal sleep. Others speak of death by any name rather than its own, because they fear it so much. The Christian does so, because he fears it so little,--and, as a matter of fact, the use of the word death as meaning merely the separation of soul and body by the physical act is exceptional in the New Testament. This name of sleep, sanctioned thus by Christ, is the sweetest of all. It speaks of the cessation of connection with the world of sense, and 'long disquiet merged in rest.' It does not imply unconsciousness, for we are not unconscious when we sleep, but only unaware of externals. It holds the promise of waking when the sun comes. So it has driven out the ugly old name. Our tears flow less bitterly when we think of our dear ones as 'sleeping in Jesus.' Their bodies, like this little child's, are dead, but _they_ are not. They rest, conscious of their own blessedness and of Him 'in whom they live, and have their being,' whether they 'move' or no.