LUKE 7:11-17
Luke 7:11. And it happened, that he went into a city. In all
the miracles of Christ, we must attend to the rule which Matthew lays down.
We ought to know, therefore, that this young man, whom Christ raised from
the dead, is an emblem of the spiritual life which he restores to us. The
name of the city contributes to the certainty of the history. The same
purpose is served by what Luke says, that a great multitude from every
direction followed him: for Christ had many attendants along with him,
and many persons accompanied the woman, as a mark of respect, to the interment
of her son. The resurrection of the young man was beheld by so many witnesses,
that no doubt could be entertained as to its truth. There was the additional
circumstance of its being a crowded place: for we know that public assemblies
were held at the gates. That the dead man was carried out of the city was
in accordance with a very ancient custom among all nations. Jerome says
that, in his time, the city of Nain was still in existence, two miles below
Mount Tabor, in a southerly direction.
12. The only son of his mother. The reason which induced Christ
to restore the young man to life was, that he saw the widow bereft of her
only son, and had compassion on her: for he did not withhold his favor
till some one requested it, as he did on other occasions; but anticipated
the prayers of all, and restored the son to his mother, by whom nothing
of this sort was expected. We have here a striking emblem of his freely
bestowed compassion in raising us from death to life. By touching the coffin
he intended perhaps to show, that he would by no means shrink from death
and the grave, in order to obtain life for us. He not only deigns to touch
us with his hand, in order to quicken us when we are dead, but, in order
that he might raise us to heaven, himself descends into the grave.
14. Young man, I say to thee. By this word Christ proved the
truth of the saying of Paul, that God calleth those things which are not
as , they were, (Romans 4:17.) He addresses the dead man, and makes himself
be heard, so that death is suddenly changed into life. We have here, in
the first place, a striking emblem of the future resurrection, as Ezekiel
is commanded to say, O ye dry bones, hear the word of the Lord, (37:4.)
Secondly, we are taught in what manner Christ quickens us spiritually by
faith. It is when he infuses into his word a secret power, so that it enters
into dead souls, as he himself declares,
The hour cometh, when the dead shall hear the voice of
the Son of God, and they who hear shall live, (John 5:25.)
16. And fear seized all. A sense of the divine presence must
have brought fear along with it: but there is a difference between the
kinds of fear. Unbelievers either tremble and are dismayed; or, struck
with alarm, murmur against God: while devout and godly persons, moved by
reverence, willingly humble themselves. Fear, therefore, is here taken
in a good sense, because they gave the honor which was due to the power
of God which they had beheld, and rendered to God not only homage, but
thanksgiving.
God hath visited his people. I understand this to refer not to
every kind of visitation, but to that which would restore them to their
original condition. Not only were the affairs of Judea in a depressed state,
but they had sunk under a wretched and frightful slavery, as if God were
not looking at them. The only remaining hope was, that God had promised
to be their Redeemer, after they had endured very heavy calamities. I have
no doubt, therefore, that they were excited by the miracle to expect an
approaching restoration to prosperity: only they fall into a mistake as
to the nature of the visitation. Though they acknowledge and celebrate
the unwonted grace of God in this respect, that a great Prophet hath risen
up among us, yet this eulogium comes very far short of the dignity and
glory of the promised Messiah. Hence it appears that the faith of that
people was, at this time, exceedingly confused, and involved in many unfounded
imaginations.
