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Commentary on Luke 7 verses 11–18
We have here the story of Christ's raising to life a widow's son at Nain, that was dead and in the carrying out to be buried, which Matthew and Mark had made no mention of; only, in the general, Matthew had recorded it, in Christ's answer to the disciples of John, that the dead were raised up, Mat 11:5. Observe,
I. Where, and when, this miracle was wrought. It was the next day after he had cured the centurion's servant, Luk 7:11. Christ was doing good every day, and never had cause to complain that he had lost a day. It was done at the gate of a small city, or town, called Nain, not far from Capernaum, probably the same with a city called Nais, which Jerome speaks of.
II. Who were the witnesses of it. It is as well attested as can be, for it was done in the sight of two crowds that met in or near the gate of the city. There was a crowd of disciples and other people attending Christ (Luk 7:11), and a crowd of relations and neighbours attending the funeral of the young man, Luk 7:12. Thus there was a sufficient number to attest the truth of this miracle, which furnished greater proof of Christ's divine authority than his healing diseases; for by no power of nature, or any means, can the dead be raised.
III. How it was wrought by our Lord Jesus.
1.The person raised to life was a young man, cut off by death in the beginning of his days - a common case; man comes forth like a flower and is cut down. That he was really dead was universally agreed. There could be no collusion in the case; for Christ was entering into the town, and had not seen him till now that he met him upon the bier. He was carried out of the city; for the Jews' burying-places were without their cities, and at some distance from them. This young man was the only son of his mother, and she a widow. She depended upon him to be the staff of her old age, but he proves a broken reed; every man at his best estate is so. How numerous, how various, how very calamitous, are the afflictions of the afflicted in this world! What a vale of tears is it! What a Bochim, a place of weepers! We may well think how deep the sorrow of this poor mother was for her only son (such sorrowing is referred to as expressive of the greatest grief, - Zac 12:10), and it was the deeper in that she was a widow, broken with breach upon breach, and a full end made of her comforts. Much people of the city was with her, condoling with her loss, to comfort her.
2.Christ showed both his pity and his power in raising him to life, that he might give a specimen of both, which shine so brightly in man's redemption.
(1.)See how tender his compassions are towards the afflicted (Luk 7:13): When the Lord saw the poor widow following her son to the grave, he had compassion on her. Here was not application made to him for her, not so much as that he would speak some words of comfort to her, but, ex mero motu - purely from the goodness of his nature, he was troubled for her. The case was piteous, and he looked upon it with pity. His eye affected his heart; and he said unto her, Weep not. Note, Christ has a concern for the mourners, for the miserable, and often prevents them with the blessing of his goodness. He undertook the work of our redemption and salvation, in his love and in his pity, Isa 63:9. What a pleasing idea does this give us of the compassions of the Lord Jesus, and the multitude of his tender mercies, which may be very comfortable to us when at any time we are in sorrow! Let poor widows comfort themselves in their sorrows with this, that Christ pities them and knows their souls in adversity; and, if others despise their grief, he does not. Christ said, Weep not; and he could give her a reason for it which no one else could: "Weep not for a dead son, for he shall presently become a living one." This was a reason peculiar to her case; yet there is a reason common to all that sleep in Jesus, which is of equal force against inordinate and excessive grief for their death - that they shall rise again, shall rise in glory; and therefore we must not sorrow as those that have no hope, Th1 4:13. Let Rachel, that weeps for her children, refrain her eyes from tears, for there is hope in thine end, saith the Lord, that thy children shall come again to their own border, Jer 31:17. And let our passion at such a time be checked and claimed by the consideration of Christ's compassion.
(2.)See how triumphant his commands are over even death itself (Luk 7:14): He came, and touched the bier, or coffin, in or upon which the dead body lay; for to him it would be no pollution. Hereby he intimated to the bearers that they should not proceed; he had something to say to the dead young man. Deliver him from going down to the pit; I have found a ransom, Job 33:24. Hereupon they that bore him stood still, and probably let down the bier from their shoulders to the ground, and opened the coffin, it if was closed up; and then with solemnity, as one that had authority, and to whom belonged the issues from death, he said, Young man, I say unto thee, Arise. The young man was dead, and could not arise by any power of his own (no more can those that are spiritually dead in trespasses and sins); yet it was no absurdity at all for Christ to bid him arise, when a power went along with that word to put life into him. The gospel call to all people, to young people particularly, is, "Arise, arise from the dead, and Christ shall give you light and life." Christ's dominion over death was evidenced by the immediate effect of his word (Luk 7:15): He that was dead sat up. Have we grace from Christ? Let us show it. Another evidence of life was that he began to speak; for whenever Christ gives us spiritual life he opens the lips in prayer and praise. And, lastly, he would not oblige this young man, to whom he had given a new life, to go along with him as his disciple, to minister to him (though he owed him even his own self), much less as a trophy or show to get honour by him, but delivered him to his mother, to attend her as became a dutiful son; for Christ's miracles were miracles of mercy, and a great act of mercy this was to this widow; now she was comforted, according to the time in which she had been afflicted and much more, for she could now look upon this son as a particular favourite of Heaven, with more pleasure than if he had not died.
IV. What influence it had upon the people (Luk 7:16): There came a fear on all; it frightened them all, to see a dead man start up alive out of his coffin in the open street, at the command of a man; they were all struck with wonder at his miracle, and glorified God. The Lord and his goodness, as well as the Lord and his greatness, are to be feared. The inference they drew from it was, "A great prophet is risen up among us, the great prophet that we have been long looking for; doubtless, he is one divinely inspired who can thus breathe life into the dead, and in him God hath visited his people, to redeem them, as was expected," Luk 1:68. This would be life from the dead indeed to all them that waited for the consolation of Israel. When dead souls are thus raised to spiritual life, by a divine power going along with the gospel, we must glorify God, and look upon it as a gracious visit to his people. The report of this miracle was carried, 1. In general, all the country over (Luk 7:17): This rumour of him, that he was the great prophet, went forth upon the wings of fame through all Judea, which lay a great way off, and throughout all Galilee, which was the region round about. Most had this notice of him, yet few believed in him, and gave up themselves to him. Many have the rumour of Christ's gospel in their ears that have not the savour and relish of it in their souls. 2. In particular, it was carefully brought to John Baptist, who was now in prison (Luk 7:18): His disciples came, and gave him an account of all things, that he might know that though he was bound yet the word of the Lord was not bound; God's work was going on, though he was laid aside.
The Creator's prophets had wrought such; then why not His Son much rather? Now, so evidently had the Lord Christ introduced no other god for the working of so momentous a miracle as this, that all who were present gave glory to the Creator, saying: "A great prophet is risen up among us, and God hath visited His people." What God? He, of course, whose people they were, and from whom had come their prophets.
However, although I do not allow this sense, I may as well ask, by way of a superfluous refutation, for the reasons of the alleged temptation, To what purpose could they have tempted Him by naming His mother and His brethren? If it was to ascertain whether He had been born or not-when was a question raised on this point, which they must resolve by tempting Him in this way? Who could doubt His having been born, when they saw Him before them a veritable man?-whom they had heard call Himself "Son of man? "-of whom they doubted whether He were God or Son of God, from seeing Him, as they did, in the perfect garb of human quality?-supposing Him rather to be a prophet, a great one indeed, but still one who had been born as man? Even if it had been necessary that He should thus be tried in the investigation of His birth, surely any other proof would have better answered the trial than that to be obtained from mentioning those relatives which it was quite possible for Him, in spite of His true nativity, not at that moment to have had.
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.
Let it be known to people everywhere that the Lord is God, and even though he appeared in a form like us, yet has he given us the indications of a godlike power and majesty on many occasions and in a multitude of ways. He drove away diseases and rebuked unclean spirits. He gave the blind their sight. Finally, he even expelled death itself from the bodies of men, death that cruelly and mercilessly had tyrannized humankind from Adam even to Moses, according to the expression of the divine Paul. That widow’s son at Nain arose unexpectedly and wonderfully. The miracle did not remain unknown to everyone throughout Judea but was announced abroad as a divine sign, and admiration was upon every tongue.
This was a great thing in an insensible and ungrateful people. For in a short time afterward they would neither esteem Him as a prophet, nor allow that He did aught for the public good. But none of those that dwelt in Judæa were ignorant of this miracle, as it follows, And this rumour of him went forth throughout all Judæa.
(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 fear seized them all, and they glorified God, saying: A great prophet has arisen among us. The more desperate the death of the soul that is recalled to life, the more numerous are those corrected by the same example. Consider the prophet David, consider the apostle Peter. The higher their rank, the graver their fall. However, the graver the fall, the more pleasing the piety of the one who raises them. And the greater the piety of the Lord appeared in them, the more certain the hope of salvation appeared to all the penitent, so that all who hear may rightly say:
Because God has visited his people. Not only by once incorporating his word, but also by always sending it into our hearts, so that we must rise.
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 7:16 captures the profound and immediate reaction of the crowd to Jesus' miraculous raising of the widow's son in Nain. Overwhelmed by the display of divine power, the eyewitnesses were struck with a deep sense of awe and reverence, leading them to glorify God. Their declarations reveal a dual recognition: that a "great prophet" had indeed appeared among them, reminiscent of the mighty prophets of old, and, more significantly, that God Himself had graciously intervened and "visited His people" through Jesus, signaling a moment of divine redemptive presence.
CONTEXT
Literary Context: This verse serves as the climactic response to Jesus' compassionate and powerful miracle in Nain. Immediately preceding Luke 7:16, Jesus encounters a funeral procession for the only son of a widow, a situation of profound despair. Moved with pity, Jesus commands the young man to rise, and he is restored to life (Luke 7:11-15). The verse thus encapsulates the immediate, overwhelming impact of this unprecedented display of authority over death, framing it as a divine act that elicits awe and worship from all who witnessed it. It highlights Jesus' unique power and compassion, setting the stage for subsequent narratives about His identity and mission.
Historical & Cultural Context: In ancient Israel, death was seen as the ultimate enemy, and raising the dead was an act reserved for God or His specially empowered agents. Prophets like Elijah and Elisha had performed similar miracles (1 Kings 17:17-24 and 2 Kings 4:32-37), making the crowd's recognition of Jesus as a "great prophet" deeply significant. Furthermore, the concept of God "visiting His people" carried profound historical and eschatological weight. It evoked memories of God's past interventions, such as the Exodus (Exodus 3:16), and fueled expectations for a future, decisive visitation of salvation, often associated with the coming of the Messiah. The crowd's reaction, therefore, reflects their understanding of Jesus within the framework of divine action in Israel's history.
Key Themes: The immediate aftermath of the miracle at Nain brings several key themes to the forefront. Firstly, the theme of Divine Authority over Death is powerfully established, as Jesus demonstrates power that only God possesses, a power that transcends human limitations and offers a glimpse into His ultimate victory over the grave. Secondly, the declaration of Jesus as a "great prophet" highlights the theme of Prophetic Fulfillment, aligning Jesus with the lineage of God's chosen spokesmen, particularly those who performed mighty signs and wonders, and pointing toward the fulfillment of the promise of a prophet like Moses (Deuteronomy 18:15). Thirdly, the crowd's pronouncement that "God hath visited his people" underscores the theme of God's Redemptive Intervention. This phrase signifies a moment of divine presence and action, implying God's active engagement in the affairs of humanity, bringing help, deliverance, and salvation, echoing the language of Zechariah's prophecy concerning the Messiah's coming (Luke 1:68). Finally, the natural response of Glorifying God emphasizes that true miracles serve to reveal God's character and lead humanity to worship Him (Matthew 9:8).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 7:16 employs several literary devices to convey the profound impact of Jesus' miracle. The phrase "there came a fear on all" utilizes Hyperbole to emphasize the universal and overwhelming nature of the crowd's reaction, indicating that no one present was untouched by the awe-inspiring event. The recognition of Jesus as a "great prophet" and the declaration that "God hath visited his people" serve as Foreshadowing, hinting at Jesus' true identity and mission, even if the crowd's understanding was still incomplete. This moment acts as a Thematic Revelation, showcasing Jesus as the one through whom God's power and compassion are uniquely manifested. The entire scene is imbued with Dramatic Irony, as the crowd's partial understanding of Jesus as merely a "great prophet" contrasts with the reader's growing awareness of His full divine identity as the Messiah and Son of God, who is not just a prophet but the very embodiment of God's visitation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 7:16 stands as a powerful testament to God's active presence and intervention in human history through Jesus Christ. The crowd's dual declaration—recognizing Jesus as a "great prophet" and proclaiming that "God hath visited his people"—underscores the profound theological significance of the miracle at Nain. It connects Jesus' ministry directly to the Old Testament tradition of divine visitation and prophetic authority, yet it also hints at something greater. This "visitation" is not merely a fleeting appearance but a decisive, redemptive act of God drawing near to His creation, bringing salvation and life where there was death and despair. It foreshadows the ultimate visitation of God in Christ, who fully embodies the divine presence and power to save.
REFLECTION AND APPLICATION
Luke 7:16 invites us to consider our own response to the manifest presence and power of God in our lives and in the world. Just as the crowd at Nain was struck with awe and compelled to glorify God, we too are called to recognize the profound ways in which God "visits" His people today. This visitation may not always be in dramatic miracles like raising the dead, but it is certainly present in the transformative power of the Gospel, the indwelling of the Holy Spirit, and the ongoing work of Christ in redeeming and restoring lives. This verse challenges us to move beyond a casual acknowledgment of God's existence to a deep, reverential awe that leads to genuine worship and glorification. It reminds us that when we truly grasp the depth of God's compassion and His active intervention in our broken world, our natural response should be one of profound gratitude and adoration, inspiring us to share the good news of His visitation with others.
Questions for Reflection
FAQ
What kind of "fear" is mentioned in Luke 7:16?
Answer: The "fear" (Greek: phóbos) mentioned in Luke 7:16 is not a terror-inducing fright but rather a profound sense of awe, reverence, and holy dread. It signifies an overwhelming respect and wonder in the presence of the divine, a recognition of God's manifest power and holiness. This type of fear often accompanies encounters with God's majesty and leads to worship, as seen in the crowd's immediate response of glorifying God. It's a response of humility and astonishment before the supernatural.
Why did the crowd call Jesus a "great prophet" and not the Messiah?
Answer: The crowd's identification of Jesus as a "great prophet" was a significant, yet incomplete, understanding of His true identity. In Jewish tradition, prophets were highly esteemed figures through whom God spoke and acted, often performing miracles like raising the dead (e.g., Elijah in 1 Kings 17 and Elisha in 2 Kings 4). Given Jesus' miracle at Nain, comparing Him to these powerful prophets was a natural and high compliment. The concept of the Messiah was more complex and often tied to political and nationalistic expectations of a kingly deliverer. While some might have privately wondered if He was the Messiah, publicly declaring Him a "great prophet" was a safer, more understandable category for the crowd, reflecting their immediate interpretation of His miraculous power within their existing theological framework. It shows a partial, but growing, recognition of His unique authority.
What does "God hath visited his people" mean in this context?
Answer: The phrase "God hath visited his people" (Greek: episképtomai) carries profound theological weight. It signifies a divine intervention or gracious presence, indicating that God has actively drawn near to His people with the intent to help, deliver, or save. In the Old Testament, God's "visitation" often marked moments of divine action, such as the Exodus (Exodus 3:16). In the New Testament, particularly in Luke's Gospel, it points to the eschatological fulfillment of God's promises through Jesus. It means that God is not distant or absent but has graciously and powerfully entered human history through Jesus to bring about salvation and redemption, fulfilling the long-awaited hope of Israel as seen in Zechariah's prophecy in Luke 1:68.
CHRIST-CENTERED FULFILLMENT
Luke 7:16, while expressing the crowd's awe and their recognition of Jesus as a "great prophet" and God's "visitation," points powerfully to a deeper Christ-centered fulfillment. Jesus is not merely a prophet, even a great one, but the Prophet par excellence, the very Word of God made flesh (John 1:14). His raising of the widow's son is not just a prophetic sign, but a foretaste of His ultimate victory over death through His own resurrection (Romans 6:9). The crowd's declaration that "God hath visited his people" finds its fullest and most profound meaning in the incarnation of Jesus Christ. God did not merely send a messenger or a representative; in Jesus, God Himself "visited" humanity, dwelling among us (John 1:1-18), taking on human flesh to redeem His people from sin and death (Philippians 2:5-8). This divine visitation culminates in Jesus' atoning sacrifice on the cross and His glorious resurrection, through which He secured eternal life for all who believe, making His "visitation" the ultimate act of salvation for all mankind (Colossians 1:19-20).