The Miracle at Nain (Luke 7:11-17): Part 2 of 5

 

The Only Son of a Widow

“But as he approached the town’s gate, behold one having died was being carried out, the only son of his mother; and she was a widow. And a considerable crowd of the town was with her” (Luke 7:12). [All Scripture references are the author’s own translation unless otherwise noted.] To arrive at just the right moment must have entailed foresight, planning, and haste. The Lord was not summoned or approached, as on many other occasions (4:40, 42; 5:12, 15, 18-19; 6:17-19; 7:3-4; 8:41, 44; 9:38; 17:13; 18:38). He took the initiative. 

The deceased, like Jesus, was a firstborn son and therefore consecrated to God (Exod. 13:1; Luke 2:23). At his father’s death, he became the head of the household with the solemn duty of caring for his widowed mother. As the only son, the responsibility was his alone. When he died, the widowed mother suffered a double tragedy, both the emotional loss of her closest loved ones and the material loss of her principal means of subsistence. In the first-century Mediterranean world, women who lost their spouses with no other family assistance were deemed “truly” widows (1 Tim. 5:3, 5, 16). In ancient Jewish culture, to lose a husband, especially prior to old age, carried the stigma of God’s presumed displeasure and accompanying shame (Ruth 1:13, 20-21; Isa. 54:4). 

This poor widow was truly alone. But she was not totally alone, as “a considerable crowd of the town was with her.” The prospect of professional mourners notwithstanding, there appears to have been a sympathetic and supportive community. The words of Zechariah, later applied at Christ’s death (John 19:37), would be appropriate here: “… and they will mourn for him as one mourns for an only child, and grieve for him as one grieves for a firstborn” (Zech. 12:10b; cf. Jer. 6:26; Amos 8:10). 

Jesus took special interest in widows (Mark 12:40-44; Luke 18:3-5; cf. Jas. 1:27), as well as misfortunes involving an only child (Luke 8:42; 9:38). Stranded at the bottom of the socioeconomic ladder, brokenhearted and destitute, the tragic departure of this mother’s only son was met by the gracious arrival of God’s only Son. While the gathering of mourners may have offered a surface level of consolement, there was only one who could provide the deeper comfort of God. 

“And having seen her, the Lord was moved with compassion for her, and said to her, ‘Do not mourn’” (Luke 7:13). To have “seen” this grieving parent was more than a casual glance but included mental perception (cf. 5:20; 9:27; 18:24) that provoked an intense emotional response. The same cause-and-effect reaction is portrayed in the Lord’s parables featuring a good Samaritan and a prodigal son’s father (10:33; 15:20). The Greek verb translated “[he] was moved with compassion,” from the noun splágchna (“internal organs” or “inward parts”), describes a deep-seated, gut-wrenching emotion (Matt. 9:36; 14:14; 15:32; 18:27; 20:34; Mark 1:41; 9:22). In a throng of troubled souls, Jesus was especially moved by one in particular. 

Saying to the distraught mother, “Do not mourn,” might sound insensitive and inappropriate were it not for the identity of the one speaking. The designation “Lord” occurs throughout the Third Gospel, but here is the first time the inspired author himself, as narrator, uses it in reference to Jesus. It is a title of honor and reverence, indicative of authority and rule. Luke associates the term with divine power (5:17) and applies it as much to the Lord God as he does to the Lord Jesus (note 20:42-44). In fact, the Greek text of Luke’s Gospel begins by using the full definitive title ho kúrios (“the Lord”) to refer to the heavenly Father (1:6, 9, 28, 46, 68; 2:15, 22), then, beginning with our current text, makes application to the Father’s Son (7:13, 19; 10:1, 2, 39, 41; 11:39; 12:42; 13:15; 17:5, 6; 18:6; 19:8a; 22:61; 24:3). 

 

The seemingly callous directive signaled the Lord’s certainty of what was about to happen, reaching beyond the immediate circumstance and offering reassurance and hope (cf. 8:52; Matt. 5:4; Rev. 7:17). Jesus was not voicing empty words in a feeble attempt to console. He himself would weep at the gravesite of someone close to him (John 11:35). He rather backed up his words with his gracious presence and merciful actions. Death had cruelly severed a cherished relationship that he aimed to restore. 

 

As a church community, like the people of Nain, we ought to be known for weeping with those who weep and bearing one another’s burdens (Rom. 12:15; Gal. 6:2; Heb. 12:12). What do we say to someone whose loved one has died? What words are adequate or even appropriate? What is needed more than words?

--Kevin L. Moore

*Originally appearing as “Jesus and Power (Luke 7:11-17)” in the 2022 FHU Lectureship Book.

Related Posts: Miracle at Nain: Part 1, Part 3, Part 4, Part 5

 

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The Miracle at Nain (Luke 7:11-17): Part 1 of 5

The word “power” can describe any number of things, like physical strength, political influence, military might, mechanical energy, and various natural phenomena. But there is an ultimate power that transcends them all, emanating from heaven and wondrously displayed on earth. As Jesus went about doing good throughout his earthly mission, he routinely exhibited power over sin (Luke 4:13; 5:20), demonic forces (Luke 4:41; 6:18), nature (Luke 5:4-9; 8:24), sickness (Luke 4:38-40; 6:19), and disability (Luke 5:18-25; 7:22). Early in his Galilean ministry, in an episode recounted only in Luke’s Gospel, he manifested power over death. 

He Went to a Town Called Nain

Following the healing of a centurion’s servant at Capernaum, Jesus directly headed south. “And it happened afterwards, he went to a town called Nain, and his disciples and a large crowd were traveling with him” (Luke 7:11). [All Scripture references are the author’s own translation unless otherwise noted.] Textual variation of a single letter in the Greek text raises the question of whether this was “soon afterward” (ESV) or “the day after” (NKJV). Either way, we get the impression he was in somewhat of a hurry. 

A distance of approximately 32 miles (52 km) separated the fishing village of Capernaum, on the northern shore of the Sea of Galilee, from the small farming village of Nain in Lower Galilee. It was about six miles (9.5 km) southeast of Nazareth at the base of the Hill of Moreh. Today, with modern roads and motorized vehicles, the trip from Capernaum to Nain would take about an hour. The average person in the first century would have needed a couple of days to make the journey by foot, especially considering the terrain. Capernaum is about 682 feet (208 m) below sea level, whereas Nain is around 700 feet (213 m) above sea level, an arduous, uphill climb. 

Even though the abrupt expedition was not an easy excursion, Jesus was accompanied by “his disciples and a large crowd.” Their commitment to Christ and eagerness to be with him and learn from him is evident. The obscure village, mentioned nowhere else in scripture, was out of the way, off the beaten path. One did not simply pass through Nain or end up there unintentionally. It was not a densely populated, bustling metropolis or strategic location for a major soul-winning campaign. It was, however, the home of a person in need. Jesus appears to have made a special trip to this unremarkable place to do a remarkable thing for an otherwise unnoticed, disadvantaged soul. 

Already in the account we get an informative glimpse of true discipleship. Do we stay close to the Lord when life’s journey is inconvenient and hard? Will we follow his lead to go out of our way to help someone in need?

--Kevin L. Moore

*Originally appearing as “Jesus and Power (Luke 7:11-17)” in the 2022 FHU Lectureship Book.

Related Posts: Miracle at Nain (Part 2), Part 3, Part 4, Part 5

 

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Did the early church practice socialism?

Socialism is a political and economic philosophy that advocates community ownership and distribution of resources, typically controlled by the governing authorities. Does Acts 4:32-35 provide an example of socialism being practiced in the early church, and does it set a precedent for all Christians to follow? The passage reads:

Now the multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common. And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all. Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles’ feet; and they distributed to each as anyone had need. (NKJV)

Contextually, multiplied thousands of Jewish people from distant lands had travelled to Jerusalem to celebrate Pentecost (Acts 2:1, 5), a large percentage of whom had learned and obeyed the gospel to mark the beginning of Christ’s church (vv. 41, 47; 4:4; 5:14). Rather than returning home, however, they remained in Jerusalem for continued instruction and fellowship (2:42) until they were later forced to disperse (8:1-4).

In the meantime, how were their physical needs to be met? A community spirit prevailed, coordinated first by the apostles and then by other godly men, that included selfless generosity and mutual sharing (2:44-45; 4:32-33; 6:1-3). This was a unique situation not necessarily applicable to more normal living conditions.

The scriptures teach a balanced message of bearing one another’s burdens (Gal. 6:2), while each is to bear his own load (v. 5). Accountable, able-bodied persons are expected to work, not be an unnecessary burden on others, and provide for themselves (2 Thess. 3:7-13) and for their families (1 Tim. 5:8), while also helping the needy (Eph. 4:28). But the economic model of socialism is not biblically enjoined.

--Kevin L. Moore

Related Posts: 

 

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