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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
Seven Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
And if it is a grave sin that you cannot wash away with the tears of your repentance, let the mother Church weep for you, who intervenes as a widowed mother for each one as if for a single son; she sympathizes with a spiritual sorrow of nature when she sees her children urged towards death by deadly vices. We are her own flesh and blood; for there are also spiritual organs, which Paul says he has, saying: So, brother, let me have joy of you in the Lord: refresh my bowels in the Lord (Philem. 20). Therefore, we are the organs of the Church; since we are the members of its body, of its flesh, and of its bones. Let the pious mother grieve, let the crowd assist: not only the crowd, but also let the good parent grieve with compassion. Now you will rise from the dead, now you will be freed from the tomb: your funeral attendants will stand, you will begin to speak the words of life, everyone will fear; for many will be corrected by the example of one. They will also praise God, who has granted us such remedies to avoid death.
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.
Christ raised him who was descending to his grave. The manner of his rising is plain to see. “He touched,” it says, “the bier and said, ‘Young man, I say unto thee, arise.’ ” How was not a word enough for raising him who was lying there? What is so difficult to it or past accomplishment? What is more powerful than the Word of God? Why then did he not work the miracle by only a word but also touched the bier? It was, my beloved, that you might learn that the holy body of Christ is productive for the salvation of man. The flesh of the almighty Word is the body of life and was clothed with his might. Consider that iron when brought into contact with fire produces the effects of fire and fulfills its functions. The flesh of Christ also has the power of giving life and annihilates the influence of death and corruption because it is the flesh of the Word, who gives life to all. May our Lord Jesus Christ also touch us that delivering us from evil works, even from fleshly lusts, he may unite us to the assemblies of the saints.
He performs the miracle not only in word, but also touches the bier, to the end that you might know that the sacred body of Christ is powerful to the saving of man. For it is the body of Life and the flesh of the Omnipotent Word, whose power it possesses. For as iron applied to fire does the work of fire, so the flesh, when it is united to the Word, which quickens all things, becomes itself also quickening, and the banisher of death.
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.
When the Lord saw her, he was moved with compassion for her and said to her, "Do not weep." He said, "Cease to weep, as if for the dead whom you will soon see rising alive." Here, mystically, the doctrine of Novatian is confounded, who proudly boasted about his own purity, tries to nullify the humble purification of penitents, and denies that Mother Church should be consoled by the hope of life to be restored, weeping over the spiritual extinction of her reborn ones. And beautifully, the evangelist testifies that the Lord was first moved with compassion for the mother, and so revived the son, so that in one instance he showed us an example of imitable piety and in the other, confirmed faith in his wondrous power.
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.
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 7:13 presents a profound moment in Jesus's ministry, revealing His divine nature through an unprompted act of deep compassion and authoritative power. As Jesus encounters a funeral procession for the only son of a widow in Nain, His heart is moved by her profound grief and desperate situation. He immediately intervenes, speaking words of comfort and command that precede a miraculous demonstration of His sovereignty over death, transforming sorrow into overwhelming joy and hope.
Context
Literary Context
This verse is situated within a broader section of Luke's Gospel (chapters 7-9) that highlights Jesus's authority and identity through a series of miracles and teachings. Immediately preceding this event, Jesus has just healed the centurion's servant in Capernaum (Luke 7:1-10), demonstrating His power over disease and His willingness to respond to faith, even from a Gentile. The narrative then shifts to Nain, a small village, where Jesus encounters a funeral procession. This sequence emphasizes Jesus's active engagement with human suffering and His divine initiative, as He is not sought out but rather encounters the grieving widow and acts spontaneously. The raising of the widow's son in Nain serves as a powerful testament to Jesus's authority, following His healing miracles and setting the stage for subsequent declarations of His identity, such as His response to John the Baptist's disciples (Luke 7:18-23).
Historical & Cultural Context
In ancient Israel, the loss of an "only son" (Luke 7:12) was a devastating blow, particularly for a "widow" (Luke 7:12). Women in that society were largely dependent on male relatives for economic and social security. A widow's only son was her primary, often sole, means of support and her hope for the future, including the continuation of the family line and care in her old age. His death plunged her not only into profound emotional grief but also into extreme vulnerability, destitution, and social isolation. Funeral processions were public displays of communal lament and solidarity, reflecting the deep impact of death on the community. The large crowd accompanying the procession signifies the widespread sympathy for the woman's plight and the gravity of her loss, underscoring the desperate circumstances Jesus encountered.
Key Themes
Luke 7:13 powerfully contributes to several overarching themes in Luke's Gospel. Firstly, it underscores Jesus's profound compassion and empathy for the marginalized and suffering, a recurring motif throughout Luke's narrative, as seen in His interactions with tax collectors, sinners, and the poor. His visceral reaction to the widow's grief reflects the very heart of God's concern for humanity. Secondly, the verse, especially when viewed with the subsequent miracle, highlights Jesus's absolute authority over life and death. His command "Weep not" is not merely a comforting word but a divine decree that precedes and enables the resurrection, demonstrating His unique power as the "Lord" (Luke 7:13). This theme resonates with other instances where Jesus displays His power over the natural world and spiritual forces, such as calming the storm in Luke 8:22-25. Finally, this event powerfully illustrates the theme of hope in the face of despair, showcasing God's ability to intervene miraculously in human suffering, turning deep sorrow into joy and demonstrating that with God, all things are possible, even the reversal of death itself, a promise echoed in Luke 18:27.
Exposition and Analysis
Key Word Analysis
This term, used here for Jesus, signifies supreme authority and mastery. It is a respectful title that also carries theological weight, often used in the Septuagint (Greek Old Testament) to translate the divine name Yahweh. Its application to Jesus in this context immediately elevates His status beyond that of a mere prophet or teacher, indicating His divine sovereignty and inherent power over all things, including life and death.
More than a mere physical observation, this verb implies a deeper perception and understanding. Jesus "saw" her not just with His eyes, but with a full comprehension of her desperate situation—her grief, her social vulnerability, and the totality of her loss. This seeing leads directly to His compassionate response, indicating a profound awareness of human suffering.
This powerful verb literally means "to have the bowels yearn" or "to be moved in one's inner parts." It conveys a deep, visceral, gut-wrenching empathy, not just intellectual pity. It signifies a profound emotional response from the very core of Jesus's being, illustrating the intensity of His feeling for the grieving mother and His active identification with human pain.
Verse Breakdown
"And when the Lord saw her"
This phrase establishes Jesus's divine perception and initiative. He is identified as "the Lord," emphasizing His authority. His act of "seeing" is not passive; it is a perceptive, empathetic gaze that fully comprehends the widow's profound sorrow and desperate plight. This seeing is the catalyst for His subsequent action, highlighting His proactive engagement with human suffering.
"he had compassion on her"
This clause reveals the core of Jesus's character and motivation. His "compassion" (Gk. splanchnízomai) is a deep, visceral empathy that moves Him to His very core. It is a profound, internal stirring of pity and mercy, demonstrating His active identification with human pain and His divine love for the suffering. This is not a detached observation but an intimate, heartfelt response.
"and said unto her, 'Weep not.'"
This concluding phrase showcases Jesus's unique authority. His command "Weep not" is more than a comforting suggestion; it is a powerful, authoritative declaration that precedes and anticipates the miracle of resurrection. It signals His absolute power over the sorrow of death and His ability to reverse its effects, offering immediate comfort and a promise of transformation.
Literary Devices
Luke 7:13 is rich in literary devices that amplify its theological impact. The immediate shift from the centurion's servant to the widow's son creates a juxtaposition, highlighting Jesus's universal compassion—He responds to both the powerful and the powerless, the faithful and the utterly broken. The phrase "when the Lord saw her" employs divine initiative, emphasizing that Jesus's action is unprompted by human request, underscoring His inherent goodness and active benevolence. The use of "Lord" (Greek, kýrios) is a form of christological title, affirming Jesus's divine identity and authority, especially when paired with His subsequent power over death. The deep, visceral meaning of splanchnízomai (compassion) is a form of pathos, designed to evoke a strong emotional response from the reader, mirroring Jesus's own profound empathy. Finally, Jesus's command, "Weep not," before the miracle, functions as foreshadowing and a display of divine prescience, indicating His full knowledge of the outcome and His absolute power to bring it about, transforming despair into joy.
Theological and Thematic Connections
Luke 7:13 stands as a profound theological statement about the nature of God revealed in Jesus Christ. It demonstrates that God is not a distant, unfeeling deity, but one who intimately knows and is deeply moved by human suffering. Jesus's compassion is not mere sentimentality; it is an active, divine attribute that compels Him to intervene directly in the most desperate human circumstances, even conquering death itself. This passage affirms His absolute authority over life and death, portraying Him as the ultimate source of comfort and hope in a world marred by sorrow. His unprompted intervention underscores God's sovereign grace and proactive love for humanity, particularly for the vulnerable and marginalized.
Reflection and Application
Luke 7:13 offers immense encouragement and a powerful call to action for believers today. For those experiencing profound grief, loss, or despair, this verse is a tender reminder that Jesus sees your suffering, understands its depth, and is moved with deep, visceral compassion. He is not indifferent to your pain but actively present, able to intervene in seemingly impossible situations. This passage invites us to bring our deepest sorrows to Him, trusting in His sovereign power to bring comfort, hope, and even miraculous transformation. Furthermore, it challenges us, as followers of Christ, to cultivate a similar compassion for others. Just as Jesus was moved by the widow's plight and acted, we are called to see the suffering around us—the marginalized, the grieving, the vulnerable—and allow our hearts to be stirred to empathy and action. This means not just offering platitudes, but actively seeking to alleviate suffering, embodying the compassionate heart of our Lord in practical ways.
Questions for Reflection
FAQ
Why was the widow's situation in Nain so particularly dire, and how does Jesus's intervention address it?
The widow's situation was dire on multiple levels. Culturally and economically, women in ancient Israel were largely dependent on male relatives. Losing her husband meant she was a widow, a vulnerable status. Losing her "only son" meant she had lost her sole provider, her hope for future support, and the continuation of her family line. This left her not only in profound emotional grief but also facing destitution and social isolation. Jesus's intervention directly addresses all these aspects: He restores her son to life, thereby restoring her economic security, her social standing, and her hope for the future. His act is a complete reversal of her desperate circumstances, demonstrating His holistic care and power.
How does Jesus's "compassion" in Luke 7:13 differ from mere pity?
The Greek word for "compassion" here, splanchnízomai (G4697), is far deeper than mere pity. It literally means "to have the bowels yearn" and conveys a profound, visceral, gut-wrenching empathy. It's a feeling that stirs one's innermost being, indicating a deep identification with the suffering of another. Unlike detached pity, Jesus's compassion is active and leads directly to intervention. It signifies a profound emotional and spiritual response that compels Him to act decisively to alleviate the suffering He perceives.
Christ-Centered Fulfillment
Luke 7:13, with its powerful portrayal of Jesus's compassion and authority over death, finds its ultimate fulfillment in His own redemptive work. The raising of the widow's son in Nain is a profound prelude to Christ's ultimate victory over the grave. Jesus, who felt such deep compassion for a grieving mother, would Himself face the ultimate suffering and death on the cross, not as a victim, but as the conquering Lamb of God (John 1:29). His death and glorious resurrection (1 Corinthians 15:3-4) are the definitive answer to human sorrow and the sting of death. The "Weep not" He spoke to the widow of Nain foreshadows the grand promise that for all who believe in Him, death is swallowed up in victory (1 Corinthians 15:54-57). Because Jesus Himself conquered death, He is able to truly sympathize with our weaknesses (Hebrews 4:15) and offers the ultimate hope of a future where God will wipe away every tear from our eyes, and death shall be no more (Revelation 21:4). The compassion displayed in Nain is the very heart of the Savior who gave His life to secure eternal life and joy for all who trust in Him.