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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
12 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.
(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 he approached and touched the bier. But they who carried it stood still. The bier, on which the dead person is carried out, is the badly secure conscience of a desperate sinner. And those who carry it out for burial are either the unclean desires which drag a person to perdition or the poisonous flatteries of deceitful companions, which indeed augment sins while they elevate them with favors, and bury the sinners under contempt, like a heap of earth. Of these it is said elsewhere: "Let the dead bury their own dead" (Matthew 8). Indeed, the dead bury the dead, when sinners seduce others like themselves with harmful favor, and with a heap of worst flattery, oppress them so that they may never have the hope of rising again. Therefore, the pallbearers stood still when the Lord touched the bier, because the conscience touched by the fear of divine judgment often restrains and returns upon itself, and hastily responds to the Savior calling it to life. Rightly follows:
And he said, "Young man, I say to you, arise." And he who was dead sat up and began to speak, and he gave him back to his mother. Indeed, he who was dead sat up when a sinner revives with internal compunction. He begins to speak, showing to all who had lamented the sin the signs of returning life. He is given back to his mother when, by the decree of priestly judgment, he is restored to the communion of the Church.
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 7:14 records the climactic moment of Jesus' compassionate intervention at the funeral procession in Nain, where He encounters a grieving widow who has lost her only son. Moving beyond societal norms and ritual purity laws, Jesus approaches the bier, halting the procession with a touch, and then, with unparalleled divine authority, commands the deceased young man to "Arise." This powerful word immediately brings the young man back to life, demonstrating Jesus' absolute sovereignty over death and His profound empathy for human suffering.
Context
Literary Context
Luke 7:14 is situated within a series of powerful demonstrations of Jesus' authority and compassion. Immediately preceding this event, Jesus heals the centurion's servant in Capernaum (Luke 7:1-10), showcasing His power over disease even from a distance and commending the centurion's great faith. The narrative then shifts to Nain, presenting a stark contrast: from a request for healing to an unsolicited act of resurrection. This miracle is followed by John the Baptist's disciples questioning Jesus' identity (Luke 7:18-23), to which Jesus responds by pointing to His works, including raising the dead, as evidence of His messianic claims. The raising of the widow's son thus serves as a pivotal sign, affirming Jesus' divine identity and foreshadowing His ultimate victory over death.
Historical & Cultural Context
The scene in Nain vividly portrays the devastating impact of death in ancient Jewish society, particularly for a widow. The loss of an "only son" (Luke 7:12) meant not only immense emotional grief but also the complete loss of economic support and social standing. Widows were among the most vulnerable members of society, often dependent on the charity of others. The funeral procession itself was a public display of mourning, with professional mourners often hired to lament loudly. Furthermore, touching a dead body or anything associated with it, like a bier (Luke 7:14), would render a person ceremonially unclean according to Mosaic Law (Numbers 19:11-13). Jesus' willingness to approach and touch the bier, rather than being defiled, signifies His transcendence of ritual law and His direct engagement with human suffering and death, bringing life and purity instead.
Key Themes
This verse powerfully contributes to several overarching themes in Luke's Gospel and the broader biblical narrative. It highlights Divine Compassion, as Jesus is "moved with compassion" for the widow (Luke 7:13), demonstrating God's active empathy for the suffering. It unequivocally establishes Jesus' Authority Over Death, portraying Him as the Lord of life who can command the dead to rise, a power previously seen in the Old Testament only through prophets acting on God's behalf, but here exercised by Jesus directly. This miracle also serves as a profound sign of Jesus' Messianic Identity, fulfilling prophecies of a coming deliverer who would bring life and restoration. The immediate and public nature of the miracle also underscores the theme of God's Power Manifest, confirming His presence and activity among His people, bringing hope and challenging the finality of death, foreshadowing the ultimate triumph found in the resurrection of Jesus Christ.
Exposition and Analysis
Key Word Analysis
This word (G680) means to attach oneself to, or to touch in various implied relations. In this context, Jesus' physical touch of the bier is significant. While Jewish law would declare one unclean for touching a corpse or its associated objects (Numbers 19:11), Jesus' touch does not defile Him; rather, it is an act of power that precedes the imparting of life. It signifies His direct, unmediated engagement with the realm of death and His ability to transcend ritual purity laws through His inherent holiness and life-giving power.
This verb (G2476) means to stand (transitively or intransitively), to cause to stand, or to halt. The immediate cessation of movement by those bearing the bier signifies the sudden, authoritative interruption of a solemn procession by Jesus. It creates a moment of dramatic pause and anticipation, drawing all attention to Jesus and His impending action. This stillness underscores the extraordinary nature of the event about to unfold, as the natural course of death is momentarily suspended.
This imperative verb (G1453) means to waken, rouse, lift up, or rise. It is a direct, authoritative command, not a prayer or a request. The same word is frequently used in the New Testament to describe Jesus' own resurrection and the resurrection of others from the dead (e.g., Matthew 28:6). Its use here emphasizes Jesus' inherent power over life and death, demonstrating that He possesses the authority to summon the dead back to life by His mere word.
Verse Breakdown
"And he came and touched the bier"
This clause describes Jesus' physical approach and action. His coming signifies His intentional intervention, not a casual encounter. The act of touching the bier is profoundly symbolic and counter-cultural. In a society where contact with the dead brought ritual impurity, Jesus' touch demonstrates His divine authority to reverse the effects of death and impurity. His touch is not one of defilement, but of life-giving power, initiating the miraculous transformation.
"and they that bare [him] stood still"
This describes the immediate and involuntary reaction of the pallbearers to Jesus' action. Their sudden halt signifies the interruption of the funeral procession, a powerful visual cue that something extraordinary is about to happen. It creates a dramatic pause, drawing the attention of the entire grieving crowd and setting the stage for Jesus' authoritative declaration. This stillness highlights Jesus' commanding presence and the immediate impact of His actions.
"And he said, ‹Young man, I say unto thee, Arise.›"
This is the pivotal, authoritative command. Jesus addresses the deceased directly, demonstrating His personal power over death. The phrase "I say unto thee" underscores the directness and inherent authority of His word; it is not a prayer to God, but a divine command from God Himself. The single word "Arise" (Greek: egeírō) is a powerful, life-imparting imperative, demonstrating that life is restored by His sovereign will and word alone, without any elaborate ritual or prolonged effort.
Literary Devices
The narrative of Luke 7:14 employs several powerful literary devices. Dramatic Irony is evident as the funeral procession, steeped in the finality of death, unknowingly carries the deceased into the presence of the very Lord of Life. The mourners are focused on burial, while Jesus is about to bring resurrection. Symbolism is rich; the bier itself symbolizes death's dominion, which Jesus directly confronts and overcomes. The young man, dead and then resurrected, symbolizes humanity's spiritual death and the new life offered through Christ. The scene also employs Contrast, juxtaposing the profound grief and despair of the widow and the community with the sudden, overwhelming joy and wonder of life restored. This stark contrast amplifies the miraculous nature of Jesus' power. Furthermore, the event serves as Foreshadowing, pointing forward to Jesus' own resurrection from the dead and His ultimate victory over the grave, as well as the future resurrection of all believers.
Theological and Thematic Connections
The resurrection of the widow's son at Nain is a profound theological statement about the person and power of Jesus Christ. It unequivocally declares His divine nature and His absolute sovereignty over life and death. Unlike Old Testament prophets who raised the dead through prayer and God's intervention (e.g., Elijah raising the son of the widow of Zarephath in 1 Kings 17:17-24), Jesus acts with inherent authority, commanding life back into a lifeless body by His own word. This miracle is not merely a display of power but an outpouring of divine compassion, demonstrating that God is intimately acquainted with human suffering and actively intervenes to bring hope and restoration. It underscores the truth that Jesus is indeed "the resurrection and the life" (John 11:25), capable of reversing death's dominion.
Reflection and Application
The miracle at Nain offers enduring hope and comfort to all who face loss, grief, or seemingly insurmountable despair. It reminds us that Jesus is not a distant, unfeeling deity, but a God of profound compassion who is deeply moved by our suffering. His willingness to interrupt a funeral procession and directly confront death demonstrates His active presence in our darkest moments. For those experiencing the pain of loss, this passage testifies to Jesus' ultimate power over death and His ability to bring life where there is only despair. It encourages believers to trust in His sovereignty and His promise of future resurrection, knowing that He holds the keys to life and death. Furthermore, it challenges us to cultivate a similar compassion for those who grieve and suffer, prompting us to be instruments of God's comfort and hope in a broken world. This narrative calls us to recognize Jesus' authority in every area of life, even over what seems final, and to live with the profound hope that death does not have the final word.
Questions for Reflection
FAQ
Why did Jesus choose to perform this miracle in Nain, and what is its significance?
Nain was a small, obscure village in Galilee, not a major center like Capernaum or Jerusalem. Its obscurity highlights that Jesus' compassion and power are not limited to prominent places or people; He cares for the marginalized and overlooked. The significance lies in the specific circumstances: a widow who had lost her only son. This situation represented complete destitution and despair in ancient society. By raising this young man, Jesus not only demonstrated His power over death but also provided profound social and economic restoration to a truly vulnerable individual, showcasing His comprehensive care for the whole person. This miracle also echoes Old Testament accounts of prophets raising the dead (e.g., 1 Kings 17), subtly affirming Jesus' prophetic and messianic identity.
What is the significance of Jesus touching the bier, given Jewish purity laws?
According to Mosaic Law, touching a dead body or anything associated with it, such as a bier, would render a person ceremonially unclean for a period (Numbers 19:11-13). Jesus' action of touching the bier is highly significant because it demonstrates His divine transcendence of these ritual laws. He does not become defiled by contact with death; instead, His touch brings life and purity. This act foreshadows how Jesus, through His sacrifice, would cleanse humanity from the defilement of sin and death, transforming what is unclean into something holy and alive. It signifies that He is the source of true purity and life, not subject to the limitations of the Law He came to fulfill.
Christ-Centered Fulfillment
The resurrection of the widow's son at Nain stands as a powerful Christ-centered fulfillment, not merely as an isolated miracle, but as a vivid demonstration of Jesus' ultimate identity and mission. This event points directly to Jesus as the embodiment of God's life-giving power, foreshadowing His own triumphant resurrection from the grave (e.g., Luke 24:6-7) and His victory over the spiritual death that afflicts all humanity. Just as He commanded the young man to "Arise" and brought physical life, so too does He call spiritually dead sinners to "Arise" and receive new life through faith in Him (e.g., Ephesians 2:1-5). The compassion Jesus showed the widow at Nain is a perfect illustration of His divine empathy for a fallen world, ultimately culminating in His sacrifice on the cross to conquer death and sin for all time (e.g., Hebrews 2:14-15). This miracle assures us that because Jesus is the "resurrection and the life" (John 11:25), those who believe in Him, though they die, yet shall live, looking forward to the glorious hope of eternal resurrection (e.g., 1 Corinthians 15:20-22).