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Commentary on Luke 7 verses 11–18
We have here the story of Christ's raising to life a widow's son at Nain, that was dead and in the carrying out to be buried, which Matthew and Mark had made no mention of; only, in the general, Matthew had recorded it, in Christ's answer to the disciples of John, that the dead were raised up, Mat 11:5. Observe,
I. Where, and when, this miracle was wrought. It was the next day after he had cured the centurion's servant, Luk 7:11. Christ was doing good every day, and never had cause to complain that he had lost a day. It was done at the gate of a small city, or town, called Nain, not far from Capernaum, probably the same with a city called Nais, which Jerome speaks of.
II. Who were the witnesses of it. It is as well attested as can be, for it was done in the sight of two crowds that met in or near the gate of the city. There was a crowd of disciples and other people attending Christ (Luk 7:11), and a crowd of relations and neighbours attending the funeral of the young man, Luk 7:12. Thus there was a sufficient number to attest the truth of this miracle, which furnished greater proof of Christ's divine authority than his healing diseases; for by no power of nature, or any means, can the dead be raised.
III. How it was wrought by our Lord Jesus.
1.The person raised to life was a young man, cut off by death in the beginning of his days - a common case; man comes forth like a flower and is cut down. That he was really dead was universally agreed. There could be no collusion in the case; for Christ was entering into the town, and had not seen him till now that he met him upon the bier. He was carried out of the city; for the Jews' burying-places were without their cities, and at some distance from them. This young man was the only son of his mother, and she a widow. She depended upon him to be the staff of her old age, but he proves a broken reed; every man at his best estate is so. How numerous, how various, how very calamitous, are the afflictions of the afflicted in this world! What a vale of tears is it! What a Bochim, a place of weepers! We may well think how deep the sorrow of this poor mother was for her only son (such sorrowing is referred to as expressive of the greatest grief, - Zac 12:10), and it was the deeper in that she was a widow, broken with breach upon breach, and a full end made of her comforts. Much people of the city was with her, condoling with her loss, to comfort her.
2.Christ showed both his pity and his power in raising him to life, that he might give a specimen of both, which shine so brightly in man's redemption.
(1.)See how tender his compassions are towards the afflicted (Luk 7:13): When the Lord saw the poor widow following her son to the grave, he had compassion on her. Here was not application made to him for her, not so much as that he would speak some words of comfort to her, but, ex mero motu - purely from the goodness of his nature, he was troubled for her. The case was piteous, and he looked upon it with pity. His eye affected his heart; and he said unto her, Weep not. Note, Christ has a concern for the mourners, for the miserable, and often prevents them with the blessing of his goodness. He undertook the work of our redemption and salvation, in his love and in his pity, Isa 63:9. What a pleasing idea does this give us of the compassions of the Lord Jesus, and the multitude of his tender mercies, which may be very comfortable to us when at any time we are in sorrow! Let poor widows comfort themselves in their sorrows with this, that Christ pities them and knows their souls in adversity; and, if others despise their grief, he does not. Christ said, Weep not; and he could give her a reason for it which no one else could: "Weep not for a dead son, for he shall presently become a living one." This was a reason peculiar to her case; yet there is a reason common to all that sleep in Jesus, which is of equal force against inordinate and excessive grief for their death - that they shall rise again, shall rise in glory; and therefore we must not sorrow as those that have no hope, Th1 4:13. Let Rachel, that weeps for her children, refrain her eyes from tears, for there is hope in thine end, saith the Lord, that thy children shall come again to their own border, Jer 31:17. And let our passion at such a time be checked and claimed by the consideration of Christ's compassion.
(2.)See how triumphant his commands are over even death itself (Luk 7:14): He came, and touched the bier, or coffin, in or upon which the dead body lay; for to him it would be no pollution. Hereby he intimated to the bearers that they should not proceed; he had something to say to the dead young man. Deliver him from going down to the pit; I have found a ransom, Job 33:24. Hereupon they that bore him stood still, and probably let down the bier from their shoulders to the ground, and opened the coffin, it if was closed up; and then with solemnity, as one that had authority, and to whom belonged the issues from death, he said, Young man, I say unto thee, Arise. The young man was dead, and could not arise by any power of his own (no more can those that are spiritually dead in trespasses and sins); yet it was no absurdity at all for Christ to bid him arise, when a power went along with that word to put life into him. The gospel call to all people, to young people particularly, is, "Arise, arise from the dead, and Christ shall give you light and life." Christ's dominion over death was evidenced by the immediate effect of his word (Luk 7:15): He that was dead sat up. Have we grace from Christ? Let us show it. Another evidence of life was that he began to speak; for whenever Christ gives us spiritual life he opens the lips in prayer and praise. And, lastly, he would not oblige this young man, to whom he had given a new life, to go along with him as his disciple, to minister to him (though he owed him even his own self), much less as a trophy or show to get honour by him, but delivered him to his mother, to attend her as became a dutiful son; for Christ's miracles were miracles of mercy, and a great act of mercy this was to this widow; now she was comforted, according to the time in which she had been afflicted and much more, for she could now look upon this son as a particular favourite of Heaven, with more pleasure than if he had not died.
IV. What influence it had upon the people (Luk 7:16): There came a fear on all; it frightened them all, to see a dead man start up alive out of his coffin in the open street, at the command of a man; they were all struck with wonder at his miracle, and glorified God. The Lord and his goodness, as well as the Lord and his greatness, are to be feared. The inference they drew from it was, "A great prophet is risen up among us, the great prophet that we have been long looking for; doubtless, he is one divinely inspired who can thus breathe life into the dead, and in him God hath visited his people, to redeem them, as was expected," Luk 1:68. This would be life from the dead indeed to all them that waited for the consolation of Israel. When dead souls are thus raised to spiritual life, by a divine power going along with the gospel, we must glorify God, and look upon it as a gracious visit to his people. The report of this miracle was carried, 1. In general, all the country over (Luk 7:17): This rumour of him, that he was the great prophet, went forth upon the wings of fame through all Judea, which lay a great way off, and throughout all Galilee, which was the region round about. Most had this notice of him, yet few believed in him, and gave up themselves to him. Many have the rumour of Christ's gospel in their ears that have not the savour and relish of it in their souls. 2. In particular, it was carefully brought to John Baptist, who was now in prison (Luk 7:18): His disciples came, and gave him an account of all things, that he might know that though he was bound yet the word of the Lord was not bound; God's work was going on, though he was laid aside.
If, indeed, He had been its antagonist, He would have preferred finding it to be such faith, having come to weaken and destroy it rather than to approve of it. He raised also the widow's son from death. This was not a strange miracle.
The Virgin’s son met the widow’s son. He became like a sponge for her tears and as life for the death of her son. Death turned about in its den and turned its back on the victorious one.
But some one will say of the centurion's servant, that he was not going to die. That such an one might restrain his rash tongue, the Evangelist explains that the young man whom Christ came upon was already dead, the only son of a widow. For it follows, And she was a widow, and much people of the city was. with her.
(non occ.) But the Saviour is not like to Elias mourning over the son of the widow of Sarepta, (1 Kings 17) nor as Elisha who laid his own body upon the body of the dead, (2 Kings 4) nor as Peter who prayed for Tabitha, (Acts 9:40) but is none other than He who calls those things which be not, as though they were, who can speak to the dead as to the living, (Rom. 4:17) as it follows, And he said, Young man
But straightway he arose to whom the command was made. For the Divine power is irresistible; there is no delay, no urgency of prayer, as it follows, And he that was dead sat up, and began to speak, and he gave him to his mother. These are the signs. of a true resurrection, for the lifeless body cannot speak, nor would the mother have carried back to her house her dead and lifeless son.
But some one will say of the centurion's servant, that he was not going to die. That such an one might restrain his rash tongue, the Evangelist explains that the young man whom Christ came upon was already dead, the only son of a widow. For it follows, And she was a widow, and much people of the city was with her.
But the Savior is not like to Elias mourning over the son of the widow of Sarepta, nor as Elisha who laid his own body upon the body of the dead, nor as Peter who prayed for Tabitha, but is none other than He who calls those things which be not, as though they were, who can speak to the dead as to the living, as it follows, And he said, Young man.
But straightway he arose to whom the command was made. For the Divine power is irresistible; there is no delay, no urgency of prayer, as it follows, And he that was dead sat up and began to speak, and he gave him to his mother. These are the signs of a true resurrection, for the lifeless body cannot speak, nor would the mother have carried back to her house her dead and lifeless son.
(Tract. de Anima et Res. Post med.) Now the proof of the resurrection we learn not so much from the words as from the works of our Saviour, who, beginning His miracles with the less wonderful, reconciled our faith to far greater. First indeed in the grievous sickness of the centurion's servant, He verged upon the power of resurrection; afterwards with a higher power he led men to the belief in a resurrection, when He raised the widow's son, who was carried out to be buried; as it is said, Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother.
(de hom. Opif. c. 25.) He has told us the sum of misery in a few words. The mother was a widow, and had no further hope of having children, she had no one upon whom she might look in the place of him that was dead. To him alone she had given suck, he alone made her home cheerful. All that is sweet and precious to a mother, was he alone to her.
(ubi sup.) When He said, Young man, He signified that he was in the flower of his age, just ripening into manhood, who but a little while before was the sight of his mother's eyes, just entering upon the time of marriage, the scion of her race, the branch of succession, the staff of her old age.
For this widow surrounded by a great multitude of people seems to be more than the woman who was thought worthy by her tears to obtain the resurrection of her only son, because the Church recalls the younger people from the funeral procession to life by the contemplation of her tears, who is forbid to weep for him to whom resurrection was promised.
This dead man was borne on the bier by the four material elements to the grave, but there was a hope of his rising again because he was borne on wood, which though before it did not benefit us, yet after Christ had touched it, began to profit unto life, that it might be a sign that salvation was to be extended to the people by the wood of the cross. For we lie lifeless on the bier when either the fire of immoderate desire bursts forth, or the cold moisture breaks out, and through the sluggish state of our earthly body the vigour of our minds waxes dull.
If then thy sin is so heavy that by thy penitential tears thou canst not thyself wash it out, let the mother Church weep for thee, the multitude standing by; soon shalt thou rise from the dead and begin to speak the words of life; they all shall fear, (for by the example of one all are corrected;) they shall also praise God who has given us such great remedies for escaping death.
(Tit. Bost.) But when He bids us cease from weeping Who consoles the sorrowful, He tells us to receive consolation from those who are now dead, hoping for their resurrection. But life meeting death stops the bier, as it follows, And he came.
The Lord joins one miracle upon another. In the Former instance He came indeed when called for, but in this He came self-invited; as it is said, And it came to pass the day after that he went into a city called Nain.
Observe how he joins miracle to miracle. In the former instance, the healing of the centurion's servant, he was present by invitation, but here he draws near without being invited. No one summoned him to restore the dead man to life, but he comes to do so of his own accord. He seems to me to have purposely made this miracle also follow upon the former.
But it is worthy of remark, that seven resurrections are related before our Lord's, of which the first was that of the son of the widow of Sarepta, the second of the Shunamite'sson, the third which was caused by the remains of Elisha, the fourth which took place at Nain, as is here related, the fifth of the ruler of the Synagogue's daughter, the sixth of Lazarus, the seventh at Christ's passion, for many bodies of the saints arose. The eighth is that of Christ, who being free from death remained beyond for a sign that the general resurrection which isto come in the eighth age shall not be dissolved by death, but shall abide never to pass away.
(non occ.) But it is worthy of remark, that seven resurrections are related before our Lord's, of which the first was that of the son of the widow of Sarepta, (1 Kings 17) the second of the Shunamite's son, (2 Kings 4) the third which was caused by the remains of Elisha, (2 Kings 13) the fourth which took place at Nain, as is here related, the fifth of the ruler of the Synagogue's daughter, (Mark 5) the sixth of Lazarus, (John 11) the seventh at Christ's passion, for many bodies of the saints arose. (Mat. 27.) The eighth is that of Christ, who being free from death remained beyond for a sign that the general resurrection which is to come in the eighth age shall not be dissolved by death, but shall abide never to pass away.
And his disciples were going with him, and a great crowd. As he drew near to the gate of the city, behold, a dead man was being carried out, the only son of his mother. This deceased, who was being borne out of the gate of the city with many looking on, represents a man lulled by the lethal funeral of sins, and this same death of the soul, no longer hidden in the chamber of the heart, but made known to many by the indication of speech or action, as if disclosed through the gates of his city. He is rightly said to have been the only son of his mother, because, although composed of many individuals, the one perfect and immaculate virgin is the mother Church, and each individual among the faithful rightly acknowledges himself as a child of the universal Church. For any chosen one, when instructed in faith, is a son; when instructing others, a mother. Was he not acting with maternal affection towards the little ones who said: My little children, of whom I travail in birth again until Christ be formed in you? (Galatians 4:19). The gate of the city through which the deceased was being carried, I believe to represent some bodily sense. For he who sows discord among brothers, he who speaks iniquity in high places, is dragged out dead through the gate of his mouth. He who looks at a woman to lust after her (Matthew 5:28), produces the marks of his death through the gates of his eyes. He who willingly opens his ear to idle tales or obscene songs or slander, makes this gate of his soul a passage of death, and to those who do not guard their senses, he himself provides the way to death. I beseech you, Lord Jesus, to make all the gates of my city gates of justice, so that entering into them I may confess to your name (Psalm 118:19), and to your majesty, frequently visiting it with heavenly ministers, let not the stench of a decaying corpse meet you, but let salvation occupy its walls, and praise its gates.
Nain is a city of Galilee, within two miles of mount Tabor. But by the divine counsel there were large multitudes accompanying the Lord, that there might be many witnesses of so great a miracle. Hence it follows, And his disciples went with him, and much people.
As if He said, Cease to weep for one as dead, whom you shall soon see rise again alive.
But well does the Evangelist testify that the Lord is first moved with compassion for the mother, and then raises her son, that in the one case He might set before us for our imitation an example of piety, in the other He might build up our belief in His wonderful power. Hence it follows. And there came a fear upon all, and they glorified God, &c.
But the dead man who was carried without the gate of the city in the sight of many, signifies a man rendered senseless by the deadening power of mortal sin, and no longer concealing his soul's death within the folds of his heart, but proclaiming it to the knowledge of the world, through the evidence of words or deeds as through the gate of the city. For the gate of the city, I suppose, is some one of the bodily senses. And he is well said to be the only son of his mother, for there is one mother composed of many individuals, the Church, but every soul that remembers that it is redeemed by the death of the Lord, knows the Church to be a widow.
Or the dogma of Novatus is crushedb, who endeavouring to do away with the purifying of the penitent, denies that the mother Church, weeping for the spiritual extinction of her sons, ought to be consoled by the hope of their restoration to life.
Or the coffin on which the dead is carried is the ill at ease conscience of a desperate sinner. But they who carry him to be buried are either unclean desires, or the allurements of companions, who stood when our Lord touched the bier, because the conscience, when touched by dread of the judgment from on high, often checking its carnal lusts, and those who unjustly praise, returns to itself, and answers its Saviour's call to life.
But God has visited His people not only by the one incarnation of His Word, but by ever sending It into our hearts.
And it happened afterward, he went to a city called Nain. Nain is a city of Galilee in the second mile of Mount Tabor towards the south near Endor, which is a large village in the fourth mile of the same mountain to the south.
Because the Lord, while not even present, had healed the centurions servant, He now performs another even more remarkable miracle. He does this so that no one could say, "What is remarkable about the healing of the centurions servant? Perhaps the servant would not have died in any case." This is why the Lord now raises up the dead man as he was being carried out for burial. He does not perform the miracle by His word alone, but also touches the bier, teaching us that His very Body is life. Because God the Word Who gives life to all things Himself became flesh, therefore His flesh itself is likewise life-creating, and takes away death and corruption. The dead man sat up and began to speak, so that some would not think that his rising was only an apparition. Sitting up and speaking are definite proofs of resurrection from the dead—how can a lifeless body sit up and speak? You may also understand the widow to mean the soul which has suffered the loss of its husband, the Word of God Which sows the good seed. The son of such a widow is the mind which is dead and is being carried outside the city, that is, outside the heavenly Jerusalem which is the land of the living. The Lord then takes pity and touches the bier. The bier which carries the dead mind is the body. And indeed the body is like a tomb, as the ancient Greeks said, calling the body [sma] a burial mound [sma], which means a tomb. Having touched the body, the Lord then raises the mind, restoring its youth and vigor. And after the young man, meaning the mind, has sat up, raised from the tomb of sin, he will begin to speak, that is, to teach others. While he is in the grip of sin, he cannot speak or teach—who would believe him?
Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i. e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.
By the widow also you may understand a soul that has lost her husband in the divine word. Her son is the understanding, which is carried out beyond the city of the living. Its coffin is the body, which some indeed have called the tomb. But the Lord touching him raises him up, causing him to become young, and rising from sin he begins to speak and teach others. For before he would not have been believed.
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SUMMARY
Luke 7:11 serves as a pivotal transitional verse, setting the immediate scene for one of Jesus' most profound miracles. Following His dynamic ministry in Capernaum, Jesus embarks on a journey to the small, unassuming city of Nain. This movement is not solitary; He is accompanied by a significant retinue of His committed disciples and a large, curious crowd, underscoring the growing momentum and public interest surrounding His teaching and miraculous works as He continues His mission of bringing the kingdom of God to humanity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 7:11 employs several literary devices to effectively set the scene. The phrase "And it came to pass" functions as a Transitional Marker, a common Lukan device (Greek: egeneto) that smoothly shifts the narrative from one event to the next, emphasizing the continuous and unfolding nature of Jesus' ministry. The mention of "Nain," a small and seemingly insignificant town, creates Contrast with the preceding setting of Capernaum, a more prominent city, thereby highlighting Jesus' inclusive ministry that reaches beyond the expected. This choice of destination also serves as Foreshadowing and Setup, subtly preparing the reader for a significant event that will occur in this humble place, building anticipation for the miracle that immediately follows. The description of "many of his disciples" and "much people" accompanying Jesus uses Hyperbole or Generalization to convey the scale of His following, underscoring His growing influence and the widespread public interest in His person and ministry.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:11, though seemingly simple, is rich with theological implications. It portrays Jesus as a dynamic, active Messiah, constantly on the move, bringing the presence of God's kingdom to all corners of society, not just the prominent centers. His journey to Nain, an obscure village, demonstrates His divine intentionality to seek out and minister to the marginalized and overlooked. This highlights God's universal love and His particular care for those on the periphery. The presence of both devoted disciples and a large, curious crowd underscores the diverse ways people encountered Jesus, from deep commitment to casual interest, yet all were drawn to His unique authority and compassion. This verse sets the stage for a profound revelation of Jesus' power over death, demonstrating His authority as the Lord of life and His deep empathy for human suffering.
REFLECTION AND APPLICATION
Luke 7:11 invites us to consider the active and intentional nature of Jesus' ministry, which was never static but always moving towards those in need. It challenges us to reflect on our own commitment to following Jesus, asking if we are truly "going with him" wherever He leads, even to the "Nains" of our world—the overlooked, the marginalized, or the unexpected places where God is at work. The presence of both disciples and a large crowd also prompts us to consider our role within the broader community of faith and how we engage with those who are simply curious about Jesus. This verse reminds us that God often chooses humble settings for His most powerful demonstrations of grace and that His compassion extends to every corner of human experience. It encourages us to anticipate God's work in unexpected places and to be ready to witness His transformative power, even in the seemingly ordinary moments of life.
Questions for Reflection
FAQ
Why is the city of Nain significant in this verse?
Answer: Nain's significance lies precisely in its obscurity. It was a small, relatively unknown village, not a major center of commerce or religious activity. Jesus' intentional journey to Nain, immediately following His ministry in the more prominent Capernaum, highlights His compassionate reach to all people, especially those in less prominent or marginalized communities. It emphasizes that God's redemptive work is not limited to grand stages but extends to every corner of humanity, setting the scene for a profoundly personal and powerful miracle that demonstrates His care for the individual in their deepest sorrow.
What does the phrase "And it came to pass" signify in the King James Version?
Answer: The phrase "And it came to pass" is a common translational idiom in the King James Version, especially prevalent in Luke's Gospel. It translates the Greek word egeneto (G1096), which literally means "it happened" or "it became." Its primary function is a narrative transition, signaling the unfolding of a new event or the progression of the story. While it might sound archaic to modern ears, it simply serves to move the narrative forward, indicating that the events described are part of a continuous, divinely orchestrated sequence in Jesus' ministry. It points to the dynamic and purposeful nature of God's work in the world.
Who were the "many of his disciples" and "much people" accompanying Jesus?
Answer: The "many of his disciples" (G3101) refers to Jesus' committed followers, those who had chosen to learn from Him and accompany Him on His itinerant ministry. This group would have included the twelve apostles, but also a broader circle of men and women who had dedicated themselves to His teachings and mission. The "much people" (G3793) refers to the larger, general crowd that often followed Jesus. This multitude was drawn by various motivations: curiosity, the hope of healing, the desire to hear His authoritative teaching, or simply to witness the extraordinary events surrounding Him. Their presence indicates Jesus' widespread popularity and the public interest He generated wherever He went, as seen in other accounts of large crowds following Him (e.g., Matthew 4:25).
CHRIST-CENTERED FULFILLMENT
Luke 7:11, though a simple narrative transition, profoundly points to the Christ-centered nature of God's redemptive plan. Jesus' active journey to Nain, an obscure village, embodies His mission to seek and save the lost, echoing the divine initiative to enter human brokenness. He is not a static deity but the incarnate Son of God, actively pursuing humanity in its need. This movement foreshadows His ultimate journey to the cross, where He would go to the "Nain" of human sin and death, entering our deepest sorrow to bring life. The presence of His disciples and the "much people" following Him prefigures the gathering of the Church, a diverse multitude drawn to Him by His life-giving power and compassionate heart. Ultimately, Jesus' arrival in Nain, leading to the raising of the widow's son, is a powerful demonstration of His authority as the Lord of life, the One who would conquer death itself, offering eternal life to all who believe (John 10:10). His journey to Nain is a microcosm of His entire earthly ministry: a compassionate pursuit of the lost, culminating in His triumph over death, offering hope and resurrection to a world steeped in sorrow (Hebrews 2:14-15).