Exegetical and Hermeneutical Commentary of Luke 7:14
And he came and touched the bier: and they that bare [him] stood still. And he said, Young man, I say unto thee, Arise.
14. touched the bier ] Rather, ‘the coffin.’ Here again, as in the case of the leper (Luk 5:12), our Lord sacrificed the mere Levitical ceremonialism, with its rules about uncleanness, to a higher law. Jewish coffins were open, so that the form of the dead was visible.
Arise ] Probably the single monosyllable Kum! Compare Luk 8:54; Joh 11:43; Act 9:40. How unlike the passionate tentative struggles of Elijah (1Ki 17:21) and Elisha (2Ki 4:35)!
Fuente: The Cambridge Bible for Schools and Colleges
14, 15. What mingled majesty andgrace shines in this scene! The Resurrection and the Life in humanflesh, with a word of command, bringing back life to the dead body;Incarnate Compassion summoning its absolute power to dry a widow’stears!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he came and touched the bier,…. Or “bed”, as the Syriac version renders it; and such was , “the bier”, or bed, on which one of three years old, and upward, was carried as above mentioned: so that on which Herod was carried to his grave is called
“a bed”, by Josephus y. As for the bed, or bier, of what sort it was that they carried out their dead upon, take the following account: z
“formerly the rich carried out (their dead) upon a bed called Dargash, (which is said a to be a bed that was not platted with ropes, and is called a bed of fortune b,) and the poor carried out (their dead) upon one that was called Celicah, (or Celibah, as sometimes read; and this was made in the form of an iron horn, on which they bound the corpse, that it might not fall; and it was called so, because it was made like a coup of birds c as the word is used in Jer 5:27) and the poor, were made ashamed; and therefore they ordered that all should carry out (their dead) on a Celicah, for the honour of the poor.”
To this Christ came near and touched: not that by his touching of that, the dead should be raised; but this he did as a signal, that the bearers should stop. The Jews d say, one of the charges that Jacob gave to his sons before his death, was, to:
“take care (says he) that no uncircumcised person,
, touch my bed, or “bier”, lest the Shekinah remove from me; but, according to this order, do unto me, carry me, three on the north, three on the south, three on the east, and three on the west, c.”
From whence it should seem, that a circumcised person, as Christ was, might touch a bier without offence, or hurt, and without contracting any ceremonial pollution: to touch a dead body, or the bone of man, or a grave, was forbidden by the law, Nu 19:16 and so, according to the traditions of the elders e, the stone that was rolled at the mouth of the sepulchre, and the, side of the sepulchre, defiled by touching but I do not find that touching a bier was ever forbidden.
And they that bare him stood still: these are they that are called
“the bearers of the bed”, or “bier”: and Maimonides f says,
“they carry the dead upon their shoulders to the grave; and the bearers of the bier are forbidden to put on their sandals, lest the latchet of any one of them should fail, and should be found to hinder him doing his duty.”
And elsewhere it is said g,
“the bearers of the bed, or bier, and their deputies, and their deputies’ deputies, both before the bier and after it, find whoever the bier stood in need of, were free;”
i.e. from reading the Shema, or, “hear, O Israel”, c. and from prayer: the reason of their having so many bearers was, because they carried the dead a great way to be buried. King Herod was carried after this manner two hundred furlongs from Jerusalem, to the castle of Herodion h:
and he said, young man, I say unto thee, arise. The Ethiopic version adds, “and he arose”: Christ spoke as one that had the keys of death and the grave and divine power went along with his words, which raised the dead man to life; and full proof this is of the true and proper deity of Christ.
y De Bello Jud. l. 1. c. 33. sect. 11. z T. Bab. Moed Katon, fol. 27. 1, 2. a T. Hieros. Beracot, fol. 5. 4. b T. Bab. Nedarim, fol. 56. 2. c R. Sampson & Bartenora in Misn. Para, c. 12. sect. 9. d Bereshit Rabba, sect. 100. fol. 87. 4. e Misn. Oholot, c. 2. sect. 4. f Hilchot. Ebel, c. 4. sect. 2. 3. g Misn. Beracot, c. 3. sect. 1. h Josephus, ut supra. (De Bello Jud. l. 1. c. 33. sect. 11.)
Fuente: John Gill’s Exposition of the Entire Bible
Touched the bier ( ). An urn for the bones or ashes of the dead in Homer, then the coffin (Ge 5:26), then the funeral couch or bier as here. Only here in the N.T. Jesus touched the bier to make the bearers stop, which they did (stood still , ), second aorist active indicative of .
Fuente: Robertson’s Word Pictures in the New Testament
Touched. Not fearing the ceremonial defilement of contact with the dead.
The bier [] . In classical Greek, originally, of a vessel for holding anything : sometimes of a cinerary urn. Here the open bier. Edersheim says “of wicker – work.”
Fuente: Vincent’s Word Studies in the New Testament
1) “And he came and touched the bier” (kai proselthon hepsato tes sopou) “And when he approached he touched the bier,” Lev 21:1, which was an open coffin, with the corpse exposed, unafraid of being defiled, as when He often touched and instantly healed the diseased and unclean, Eze 44:25.
2) “And they that bare him stood still.” (ho de bastazontes estesan) “Then the ones who were bearing it stopped, stood still.” Those carrying the corpse of the widow’s son out to the burying place stopped at the presence of Jesus.
3) “And he said, Young man, I say unto thee, Arise.” (kai eipen neanisle so! lego egerthete) “And he said, young man, to you I say, arise (get up),” Jesus addressed this young man much as He did Lazarus when He called him from his four days of resting as a corpse, Joh 11:39; Joh 11:42-44. What a word! He raised the dead in three cases with: 1) “Maid,” 2) “Young man,” and 3) “Lazarus … .. Arise!” and they did, Joh 5:26.
Fuente: Garner-Howes Baptist Commentary
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, (Rom 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, [Eze 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, (Joh 5:25.)
Fuente: Calvin’s Complete Commentary
(14) He came and touched the bier.The noun so translated is used by classical authors in various senses. Here the facts make it clear that it was after the Jewish manner of burial. It was not a closed-up coffin, like the mummy-cases of Egypt, but an open bier on which the corpse lay wrapped up in its winding-sheet and swathing bands, as in the description of the entombment of Lazarus (Joh. 11:44) and of our Lord (Joh. 20:6-7), with the sudarium, the napkin or handkerchief, laid lightly over the face. The immediate effect of the touch was that they who bore the bier stood still. They must have marvelled, that One who was known as a Teacher should touch that which most Rabbis would have avoided as bringing pollution, and their halting in their solemn march implied, perhaps, both awe, and faith that the touch could not be unmeaning.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. They that bare him stood still Jesus, at the head of his attendants, was not unknown to them. The bearers of the bier obeyed the touch of his arresting hand. They trusted that this stoppage by the great prophet meant something.
I say The Lord speaks as if the case of life and death was controlled by the will of this I.
Arise And this utterance to the body is heard by the departed soul. In the land of spirits, the spirit receives the sudden message to return. For to call the dead to life requires the Lord of both worlds, who holds the keys of death and of Hades.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he came near and touched the bier, and the bearers stood still.’
Then He came near to the bier and touched it, probably in a recognised way in order to indicate that the carriers should stop. This was not a time for words. And they did stop immediately. This required a certain level of faith, and is the only sign of faith that we discover in the story (the phrase is central in the chiasmus), but it was enough. In spite of the situation they were waiting for Jesus to do something.
Normally for Jesus to touch the bier would render Him ‘unclean’. But in this case it was the act of One Who rose above such things because of what He was about to do. In the same way as when He had previously touched the leper and healed him (Luk 5:13) He was now also conscious of no uncleanness (all good Jews knew instantly when they had become unclean). He stood in a unique position to such things, for He was turning all things upside down. As the man lived there could be no question of uncleanness.
Fuente: Commentary Series on the Bible by Peter Pett
‘And he said, “Young man, I say to you, Arise.” ’
Then Jesus spoke to the young man, saying, “Young man, I say to you, Arise.” John tells us that one day that voice will speak the same words and all who are in the graves will come forth, some to everlasting life, and some to judgment (Joh 5:28-29). It was the command of the Lord of life, the heavenly King. Again Jesus had healed by a word (compare Luk 7:7, also Luk 4:39). He was a man ‘under’ the greatest Authority of all.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1500
THE WIDOWS SON RAISED
Luk 7:14-16. And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother. And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.
THE more faithful any servant of God is, the more he will abound in labours. Of those who were men of like passions with us, none ever equalled St. Paul; but our blessed Lord far exceeded all the children of men. No day elapsed without fresh manifestations of his power and compassion. He had on the preceding day raised the Centurions servant from a bed of sickness; now we behold him employed in restoring a dead man to life. We shall consider,
I.
The miracle
The Jews used to bury their dead without the precincts of their cities. At the gate of the city of Nain Jesus met a funeral procession: the principal mourner tnat followed it engaged his attention
[She was a mother following her own son to the grave. How afflictive is such an event to a tender parent! This son had grown up to the estate of manhood. We may see in Davids lamentations for Absalom what an affliction this is! Her loss was further aggravated in that this was her only child. If one out of many had died, she would have been deeply grieved: how much more in losing him, in whom her affections had so long centered! That which added ten-fold poignancy to her sorrow was, that she was a widow. When her husband had died she had been consoled by her surviving child; but now she had none left to be the support and comfort of declining years. Destroyed both root and branch, she had no prospect but that her name would be extinct in Israel.]
Filled with compassion he wrought a miracle on her behalf
[Jesus, addressing himself to the mourning widow, bade her not weep. How vain, how impertinent had such advice been, if given by a common man! But, from him, it came as a rich cordial to her fainting spirit. He then stopped the procession, and said to the dead man, Arise. Nor were the hopes, occasioned by his interference, disappointed. On other occasions he wrought his miracles at the request of others [Note: Intercession was made for Jairuss daughter, by her own father; for the Centurions servant, by his friends; for the paralytic, by his neighbours; but none besought him for this distressed widow.]. This he performed spontaneously, and unsolicited by any. Nothing moved him to it but that very compassion which brought him down from heaven: nor did he exercise this power in the name of another [Note: Elijah and Elisha obtained this power by prayer, 1 Kings17:21. 2Ki 4:33.; and Peter wrought his miracles in the name of Jesus, Act 3:6; Act 9:34.]. He spake authoritatively, as one who could quicken whom he would [Note: Joh 5:21.]: nor did he merely recall the soul without renovating the body [Note: 2Ki 4:34-35.]; the restoration to life and vigour was effected perfectly, and in an instant [Note: He sat up, and began to speak.]. To complete the mercy, he delivered the man to his mother; and preferred the comfort of the widow to the honour he himself might have gained in retaining such a follower.]
Such a stupendous miracle could not fail of exciting suitable emotions
II.
The effect it produced
There is little in the Scriptures to gratify our curiosity. Hence we are not told what the man spake, or how the mother was affected at the first interview with her son; but, if once she forgat her pangs, for joy that he was born, how much more her sorrows now, that he was restored to life? Doubtless the scene must have been inexpressibly interesting
[We may conceive Jesus, meekly majestic, delivering the man to his mother: but it is not so easy to conceive the first emotions of their minds. Nature would stimulate the reunited relatives to expressions of mutual endearment. Grace, on the other hand, would rather lead them first to admire and adore their Benefactor. Perhaps, looking alternately on Jesus and on each other, they might stand fixed in silent astonishment. We need not however dwell on that which, at best, is mere conjecture.]
The effect produced on the multitude is recorded for our instruction
1.
They were all filled with fear
[The people that attended Jesus, and those who followed the funeral, meeting together, the concourse was very great; and one impression pervaded the whole body. The fear which came upon them was a reverential awe: this is natural to man, when he beholds any signal appearance of the Deity. It is equally produced whether God appear in a way of judgment or of mercy [Note: Compare Act 5:11 and Luk 1:65.]. Somewhat of this kind is felt by the seraphim before the throne [Note: Isa 6:2.]: and it would be more experienced by us, if we realized more the Divine presence [Note: Jer 10:6-7.]. When it is excited only by some visible display of the Deity, it will generally vanish with the occasion; but when it is caused by faith, it will abide and influence our whole conduct. Happy would it be for us if we were continually thus impressed [Note: Pro 28:14.].]
2.
They glorified God
[They did not know that Jesus was indeed a divine person; but they manifestly saw that he was a great prophet, and that God, after suspending all miraculous interpositions for above three hundred years, had again visited his people. In these tokens of Gods favour they could not but rejoice. Doubtless they congratulated each other on this glorious event, and gave vent to their gratitude in devoutest adorations. We have reason indeed to fear that these impressions were soon effaced. Happy had they been if they had retained this heavenly disposition; but who has not reason to regret, that mercies produce too transient an effect upon his mind? Let us at least profit by the example they then set us, and labour to glorify God for the inestimable mercies he has conferred upon us.]
Improvement
1.
This history may teach us to sit loose to the things of this life
[If we possess personal and family mercies, let us be thankful for them. The continuance of them is no less a favour than the restoration of them would be: but let us not inordinately fix our affections upon any created good. We know not how soon our dearest comforts may become the occasion of our deepest sorrows. The case of Job affords a striking admonition to men in all ages [Note: Job 1:13-19.]. Let us then endeavour to practise that advice of the Apostle [Note: 1Co 7:29-31.], and place our affections on those things which will never be taken from us [Note: Col 3:2.].]
2.
It shews us whither we should flee in a season of deep affliction
[As no physician could restore the widows son, so none could heal her wounded spirit; but there was one at hand, when she little thought of it, that could do both. That same Almighty Deliverer is very nigh unto us, and calls us to him-self when we are bowed down with trouble [Note: Psa 50:15. Mat 11:28.]. Let us then call upon him under every spiritual or temporal affliction, and, above all, under the guilt and burthen of our sins . And, with a conviction of his all-sufficiency, let us say with Peter [Note: Joh 6:68-69.]]
3.
We may take occasion from it to bless God for the preached Gospel
[The word of Christ is as powerful now in his Gospel as ever it was in the days of his flesh. It quickens many who were dead in trespasses and sins: it rescues them from the second death, and awakens them to an eternal life. How many have seen the souls, over which they had long mourned, called forth to life by the almighty voice of Jesus!. Let the whole multitude of us then fear the Lord and his goodness [Note: Hos 3:5.]?. Let us glorify him for sending us such an adorable Saviour: and let us seek, both for ourselves and others, fresh displays of his power and grace.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
14 And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.
Ver. 14. Young man, I say unto thee, Arise ] Had he said as much to all the dead (as once he shall, Surgite, mortui, venite in iudicium ) they had certainly all risen immediately.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. ] The (= , Jos. Antt. xv. 3. 2) was an open coffin . There was something in the manner of our Lord which caused the bearers to stand still. We need not suppose any miraculous influence over them.
All three raisings from the dead are wrought with words of power, ‘Damsel, arise,’ ‘Young man, arise,’ ‘Lazarus, come forth.’ Trench quotes an eloquent passage from Massillon’s sermons (Miracles, p. 241), ‘Elie ressuscite des morts, c’est vrai; mais il est oblig de se coucher plusieurs fois sur le corps de l’enfant qu’il ressuscite: il souffle, il se rtrcit, il s’agite: on voit bien qu’il invoque une puissance trangre; qu’il rappelle de l’empire de la mort une me qui n’est pas soumise sa voix: et qu’il n’est pas lui-mme le matre de la mort et de la vie. Jsus-Christ ressuscite les morts comme il fait les actions les plus communes: il parle en matre ceux qui dorment d’un sommeil ternel: et l’on sent bien qu’il est le Dieu des morts comme des vivans, jamais plus tranquille que lorsqu’il opre les plus grandes choses.’
Fuente: Henry Alford’s Greek Testament
Luk 7:14 . , the bier (here only in N. T.), probably an open coffin, originally an urn for keeping the bones of the dead. : those who carried the coffin stood, taking the touch of Jesus as a sign that He wished this.
Fuente: The Expositors Greek Testament by Robertson
came = came up.
touched. Without defilement. Another remarkable fact, emphasized by the and”.
bier. Probably of wicker-work.
stood still. Another remarkable particular. Young man. App-108. Arise. App-178.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] The (= , Jos. Antt. xv. 3. 2) was an open coffin. There was something in the manner of our Lord which caused the bearers to stand still. We need not suppose any miraculous influence over them.
All three raisings from the dead are wrought with words of power,-Damsel, arise,-Young man, arise,-Lazarus, come forth. Trench quotes an eloquent passage from Massillons sermons (Miracles, p. 241),-Elie ressuscite des morts, cest vrai; mais il est oblig de se coucher plusieurs fois sur le corps de lenfant quil ressuscite: il souffle, il se rtrcit, il sagite: on voit bien quil invoque une puissance trangre; quil rappelle de lempire de la mort une me qui nest pas soumise sa voix: et quil nest pas lui-mme le matre de la mort et de la vie. Jsus-Christ ressuscite les morts comme il fait les actions les plus communes: il parle en matre ceux qui dorment dun sommeil ternel: et lon sent bien quil est le Dieu des morts comme des vivans,-jamais plus tranquille que lorsquil opre les plus grandes choses.
Fuente: The Greek Testament
Luk 7:14. , touched) A touch full of power.-, the bier) on which the youth seems to have been laid, rather than shut into [as in a coffin].-, the bearers) expecting help.-, young man) Jesus knew that the youth who had died was not a daughter, but a son. He employed in such addresses, either the appellative, Mar 5:41, or else a proper name, Joh 11:43.- , I say to thee) to thee, not as yet [as I shall at the general resurrection] to the other men.
Fuente: Gnomon of the New Testament
bier: or, coffin
Young: Luk 8:54, Luk 8:55, 1Ki 17:21, Job 14:12, Job 14:14, Psa 33:9, Isa 26:19, Eze 37:3-10, Joh 5:21, Joh 5:25, Joh 5:28, Joh 5:29, Joh 11:25, Joh 11:43, Joh 11:44, Act 9:40, Act 9:41, Rom 4:17, Eph 5:12
Reciprocal: 2Sa 3:31 – bier 2Ki 4:35 – and the child opened Mat 8:3 – I will Mat 11:5 – the dead Mar 5:41 – Damsel Mar 7:34 – Be opened Luk 5:24 – I say Luk 7:17 – General Luk 7:22 – the dead Act 14:10 – Stand
Fuente: The Treasury of Scripture Knowledge
4
Jesus touched the bier (casket) to indicate he wished the pallbearers to stop. He then spoke to the dead man, showing he had power over inanimate objects.
Fuente: Combined Bible Commentary
And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise.
[Touched the bier.] In Syriac, he approached to the bier. The Talmudist would say, he came to the bed of the dead; which indeed is the same, 2Sa 3:31; David followed after the bed. The Targumist, after the bier.
“Jacob said to his sons, Beware ye, that no uncircumcised person touch my bed; lest he drive away thence the Divine presence.”
Fuente: Lightfoot Commentary Gospels
Luk 7:14. The bier. An open coffin was used among the Jews.
The bearers stood still. Stopped, not by miraculous influence, yet probably because of our Lords manner. That they had heard of Him is of course possible, but not certain.
Young man, I say onto thee, Arise. A command, as in all the similar cases. A simple word, uttered in the exalted composure of sufficient, all-sufficient might. The simplicity of the narrative attests its truthfulness; the simplicity of the command attests the power of the Prince of Life.
Fuente: A Popular Commentary on the New Testament
Verse 14
Touched the bier; laid his hand upon it, signifying that they should put it down.
Fuente: Abbott’s Illustrated New Testament
The "coffin" (Gr. sorou) was a litter that carried the shrouded corpse. By touching it Jesus expressed His compassion, but His act also rendered Him ritually unclean (Num 19:11; Num 19:16). Probably His action told the bearers that He wanted to do something. So they stopped. Undoubtedly the residents of Nain knew Jesus, and His reputation was probably another reason they stopped. This was the first time Jesus restored to life someone who had died, according to the Gospel records. Again the simple but powerful word of "the Lord" proved sufficient to effect the miracle.