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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 7:11–18. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Nine Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Let our opponents-that is, they who speak against their own salvation-inform us as to this point: The deceased daughter of the high priest; the widow's dead son, who was being carried out to burial near the gate of the city; and Lazarus, who had lain four days in the tomb,-in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again.
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.
(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 dead man was being buried, and many friends were conducting him to his tomb. Christ, the life and resurrection, meets him there. He is the Destroyer of death and of corruption. He is the One in whom we live and move and are. He is who has restored the nature of man to that which it originally was and has set free our death-fraught flesh from the bonds of death. He had mercy upon the woman, and that her tears might be stopped, he commanded saying, "Weep not." Immediately the cause of her weeping was done away.
These were sufferings to excite compassion, and which might well affect to mourning and tears, as it follows, And when the Lord saw her, he had compassion on her, saying, Weep not.
(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.
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 this woman was a widow, and a large crowd of the city was with her. Every soul acknowledges the Church to be a widow, which remembers herself redeemed by the death of her spouse and Lord. By divine command, a great crowd followed the Lord, and a great crowd the widow, so that upon seeing such a miracle, many witnesses, many would become praisers of God.
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 7:12 vividly sets the stage for one of Jesus' most poignant miracles, depicting a profound encounter between the Lord of Life and the stark reality of death and human despair. As Jesus approaches the gate of Nain, He is met by a funeral procession carrying the body of a young man, the only son of a widow, whose already vulnerable status is compounded by this devastating loss. The presence of a large crowd underscores the communal grief and the dire circumstances of the woman, establishing a scene of immense pathos ripe for divine intervention.
Context
Literary Context
This verse is strategically placed within Luke's narrative immediately following the impressive healing of the centurion's servant in Capernaum (Luke 7:1-10). Jesus has just demonstrated His authority over sickness from a distance, and now, as He journeys to Nain, He is about to confront death itself. The account in Nain is unique to Luke's Gospel, highlighting his particular emphasis on Jesus' compassion for the marginalized and vulnerable. It serves as a powerful demonstration of Jesus' divine power and empathy, further solidifying His identity as the Messiah who brings life and hope, building upon the miraculous works previously described in Luke 4 and Luke 5.
Historical & Cultural Context
Nain was a small village in Galilee, situated a few miles southeast of Nazareth and Mount Tabor. Its location on a common travel route meant that public gatherings, like a funeral procession, would naturally occur at the city gate, a significant threshold between the living community and the outside world, often where burials took place. In ancient Jewish society, a widow was among the most vulnerable members, often lacking legal and financial protection. To lose an "only son" was not merely an emotional tragedy but an economic catastrophe, as he was her primary, if not sole, source of support and the continuation of the family line. The large crowd accompanying her signifies the communal solidarity and profound sympathy for her utterly destitute situation, reflecting the deep-seated cultural understanding of her plight.
Key Themes
This verse introduces several pivotal themes that resonate throughout Luke's Gospel and the broader biblical narrative. Firstly, it powerfully illustrates the Divine Encounter with Human Suffering, where Jesus actively seeks out and confronts sorrow, rather than remaining aloof. Secondly, it lays the groundwork for showcasing Jesus' Profound Compassion, a hallmark of Luke's portrayal of Christ, which is immediately evident in the subsequent verses as He is "moved with compassion" for the widow (Luke 7:13). Thirdly, the description of the "only son of his mother, and she was a widow" emphasizes the theme of Vulnerability and Despair, highlighting the extreme fragility of human life and the devastating impact of loss, especially on those already on the margins of society. Finally, the scene sets the stage for a dramatic display of Authority Over Death, foreshadowing Jesus' ultimate victory over the grave and His unique power as the bringer of life, a theme echoed in His later raising of Lazarus (John 11:38-44) and Jairus's daughter (Luke 8:49-56).
Exposition and Analysis
Key Word Analysis
Meaning "only-born, i.e. sole." In this context, it emphasizes the singular, irreplaceable nature of the son to his mother. It signifies that he was not just a son, but her only son, intensifying the tragedy and the profound loss she experienced. This word highlights the unique and utterly devastating nature of her bereavement, as her lineage and future security were tied to this one individual.
Meaning "a widow (as lacking a husband)." This term denotes a woman whose husband has died, leaving her in a precarious social and economic position in ancient society. Widows were often dependent on their sons for support and protection. The combination of "widow" and "only son" paints a picture of extreme vulnerability and destitution, making her situation one of the most desperate imaginable.
Meaning "to bear forth (to burial)." This verb describes the act of carrying the deceased out of the city for burial. This was a common practice, partly for reasons of ritual purity (to prevent contamination within the city) and partly due to the location of cemeteries outside city walls. The word precisely captures the solemn, irreversible act of a funeral procession, emphasizing the finality of death as understood by the community.
Verse Breakdown
"Now when he came nigh to the gate of the city"
This phrase establishes the immediate setting and action. Jesus, having traveled with His disciples, approaches the entrance of Nain. The "gate of the city" was a significant public space, a hub of activity where people entered and exited, and where important events often unfolded, making this encounter publicly witnessed and impactful.
"behold, there was a dead man carried out"
The word "behold" (Greek idoú) draws immediate attention to a striking sight. Jesus' approach coincides with a funeral procession emerging from the city. The "dead man carried out" signifies the solemn and irreversible process of burial, emphasizing the stark reality of death confronting life.
"the only son of his mother, and she was a widow"
This crucial detail provides the emotional core of the narrative. The deceased is not just any person, but the "only son" of a woman who is already a "widow." This combination describes a situation of ultimate human tragedy and vulnerability, where the woman has lost her sole source of support, protection, and hope for the future, rendering her utterly destitute.
"and much people of the city was with her"
The presence of "much people" indicates the communal nature of grief and the widespread sympathy for the widow's plight. It shows that her sorrow was not private but publicly acknowledged, underscoring the severity of her situation and the collective despair that had settled upon her and the community.
Literary Devices
Luke's narrative in Luke 7:12 masterfully employs several literary devices to heighten the dramatic tension and emotional impact of the scene. The most prominent is Juxtaposition, as the "Lord of life" (Jesus) is brought face-to-face with a "dead man carried out," creating a powerful collision between life and death, hope and despair. The use of the interjection "behold" (Greek idoú) serves as a rhetorical device to draw the reader's immediate attention and emphasize the sudden, impactful nature of the encounter, creating a sense of Dramatic Irony for the reader who knows Jesus' power, but not for the characters in the scene. The detailed description of the deceased as "the only son of his mother, and she was a widow" is a profound appeal to Pathos, evoking deep sympathy and highlighting the extreme vulnerability and sorrow of the woman. This specific detail also functions as Foreshadowing, setting the stage for Jesus' compassionate intervention and miraculous demonstration of authority over death, which will ultimately reverse the irreversible. The city gate itself can be seen as Symbolism, representing the threshold between life and death, hope and despair, and the boundary between the living community and the realm of the departed.
Theological and Thematic Connections
Luke 7:12, while merely setting the scene, is pregnant with theological significance, establishing the absolute human need that Jesus meets with divine compassion and power. It highlights the pervasive reality of death and suffering in a fallen world, a reality that Jesus does not avoid but actively confronts. The extreme vulnerability of the widow, who has lost her only son, underscores the biblical emphasis on God's special concern for the marginalized and defenseless. This encounter at the city gate of Nain is a powerful demonstration of Jesus' incarnational ministry – His willingness to step into the messiness of human grief and despair, not as a detached observer, but as one who is deeply moved and capable of bringing supernatural intervention. It anticipates the ultimate defeat of death through Christ's own resurrection and offers a glimpse into His sovereign authority over all creation, including the grave.
Reflection and Application
Luke 7:12 serves as a poignant reminder that Jesus is not a distant deity, but one who intimately encounters and responds to human suffering. The scene at Nain's gate is a timeless tableau of grief, vulnerability, and the apparent finality of death. Yet, into this very moment, Jesus steps, not by chance, but by divine appointment. For us today, this means that no sorrow, no loss, no depth of despair is beyond His notice or outside the sphere of His profound compassion and power. When we face our own moments of profound grief, or witness the suffering of others, this verse assures us that Jesus sees, He cares, and He has the ultimate authority to intervene. It compels us to cultivate a similar heart of compassion, to be present with those who mourn, and to extend practical help and spiritual comfort to the vulnerable in our communities, remembering that our Lord Himself entered into the deepest human pain.
Questions for Reflection
FAQ
Why did Jesus encounter this specific funeral procession at the city gate of Nain?
While the text does not explicitly state Jesus' intentionality in timing His arrival, the encounter at the city gate of Nain appears to be a divinely orchestrated "collision" between the Lord of Life and the stark reality of death. The city gate was a common public thoroughfare, making it a natural place for such a procession to be seen. The specific details—a widow's only son—highlighted a situation of profound human despair and vulnerability, creating a perfect context for Jesus to demonstrate His unique compassion and authority over death. This encounter was not merely coincidental but served as a powerful public manifestation of Jesus' mission to bring life and hope to a world gripped by sin and its consequences, including death. It underscores the active, seeking nature of Jesus' ministry, as He steps into the very heart of human suffering.
What was the social and economic status of a widow in ancient Israel, especially one who had lost her only son?
In ancient Israel, a widow was one of the most vulnerable members of society. Without a husband, she lacked legal protection, financial support, and often social standing. Her economic survival typically depended on male relatives, particularly her sons. If a widow lost her "only son," as in Luke 7:12, her situation became dire, often leading to extreme poverty, destitution, and a complete lack of hope for future security or the continuation of her family line. The Law of Moses and prophetic tradition frequently emphasized the protection and care of widows and orphans, reflecting God's own concern for the vulnerable (e.g., Deuteronomy 24:17-22 and Isaiah 1:17). Jesus' compassionate response to this widow aligns perfectly with this biblical tradition of caring for the most marginalized.
Christ-Centered Fulfillment
Luke 7:12, in its stark portrayal of death's finality and human despair, sets the stage for a profound Christ-centered fulfillment. The encounter at Nain's gate is not merely a historical event but a powerful prefigurement of Jesus' ultimate victory over death itself. The "dead man carried out" represents humanity's universal plight under the dominion of sin and death, a reality from which no one can escape on their own. Jesus, the "resurrection and the life" (John 11:25), steps into this scene of death and grief, not with a philosophical discourse, but with a direct, compassionate, and life-giving intervention. His raising of the widow's son foreshadows His own resurrection, which would definitively break the power of the grave for all who believe in Him (1 Corinthians 15:20-22). This miracle at Nain is a tangible demonstration of the power that would ultimately be unleashed on the cross and in the empty tomb, offering not just a temporary reprieve from death, but the promise of eternal life through faith in Him (John 3:16). Thus, the scene at Nain is a microcosm of the gospel message: Jesus confronts humanity's greatest enemy, death, and offers the ultimate hope of life through His divine authority and boundless compassion.