“Do Not Weep”

“Do Not Weep”

 

 

 

 

 

 

“After this He went to a town called Nain, and His disciples and a large crowd went along with Him.  As He approached the gate of the town, behold, a dead man was being carried out, the only son of his mother, and she was a widow; and a considerable crowd from the town was with her.  When the Lord saw her, He felt compassion for her and said to her, ‘Do not weep.’  And He came up and touched the bier, and the bearers stood still.  And He said, ‘Young man, I say to you, arise!’  The dead man sat up and began to speak.  And Jesus gave him back to his mother.  Fear seized them all, and they glorified God, saying, ‘A great prophet has arisen among us!’ and ‘God has visited His people!’  This report about Him spread throughout all Judea and all the surrounding region” (Luke 7:11–17).

 

 

 

As I meditate on this passage (Luke 7:11–17), I wish to receive the lessons it gives.

 

(1)   When I read today’s passage, Luke 7:11–17, my attention was drawn to the words that say that Jesus went to “a town called Nain” (v. 11), and there He saw the “one mother” (v. 12) who was a “widow” and whose “only son” (v. 12), a “young man” (v. 14), had “died” (v. 12).  Seeing her, He “had compassion on her and comforted her, saying, ‘Do not weep’” (v. 13).  Because of this, I decided to title this meditation on the passage with Jesus’ own words: “Do Not Weep” (v. 13).

 

(a)    What then came to mind was a YouTube video I made under the title of the hymn lyric “Even this sorrow-filled world is transformed into heaven,” from the hymn “My Soul Has Been Blessed by Grace”, which I thought of yesterday Sunday night while walking from the church pastor’s office to the main sanctuary.

 

(i)               After that, I opened the “Multilingual Bible” website and typed “Do not weep” into the “Integrated Search” box and clicked “Search.” Besides today’s passage, Luke 7:13, three other Bible verses appeared, which I read:

 

·        (1) (Luke 8:52) “And all were weeping and lamenting for her; but He said, ‘Do not weep, for she has not died, but is asleep.’”

 

-        “This verse (Lk. 8:52) records Jesus comparing death to ‘sleep’ and telling them not to weep because He was about to raise the girl.  It emphasizes the Lord’s authority over life, which surpasses the power of death, and declares that in Him death is not the end but a process that leads to life.  People accepted the girl’s death as reality and mourned and wept, but Jesus regarded death as sleep and proclaimed faith and hope that He would restore her life.

 

n  Core meanings

 

A different perspective on death: People saw death as tragic and a permanent end, but Jesus viewed death as a temporary ‘sleep.’

 

Jesus as the Lord of life: Jesus demonstrated that He is the One who can rule even over death and restore life.

 

The importance of faith: This saying carries the message to believe in Jesus’ power to raise even the dead and not to lose hope even in despair.

A foreshadowing of the ultimate resurrection: This event also serves as a preview of Jesus’ resurrection and of the future resurrection in which all who believe will overcome death.

 

Therefore, this verse can be said to be a powerful proclamation of Jesus’ authority that transcends death and of the eternal life given to those who believe in Him.” (Internet source)

 

·        (2) (Nehemiah 8:9) “For all the people were weeping when they heard the words of the Law.   Then Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, ‘This day is holy to the LORD your God; do not mourn or weep.’”

 

-        In order to rejoice in the Lord, we must not grieve or weep: When the people of Israel heard the Law of Moses through the scribe Ezra and came to understand the Law through the Levites, their sins were exposed, and they could not help but shed tears of repentance.   In other words, they wept because the Law brought about a conviction of sins.   Ezra himself is recorded as shedding such tears in Ezra 10:1: “While Ezra prayed and made confession, weeping and casting himself down before the house of God, a very great assembly of men, women, and children gathered to him out of Israel, for the people wept bitterly ….  When the people of Israel were weeping because of this conviction of sin, Nehemiah, Ezra, and the Levites who taught the people exhorted them, saying that it was the holy day of God and that they should not grieve or weep.   Put into modern terms, it would be like this: when believers, after hearing God’s Word through the pastor and Bible study teachers, come to realize their sins and are shedding tears of repentance, the pastor, elders, and teachers exhort them, saying, “Today is the Lord’s Day, so do not grieve or weep.”

 

n  I wonder whether the tears have been drying up around the eyes of us Christians.  I think the reason lies in our failure to become aware of our sins through the Word. In other words, when God’s Word is likened to a mirror, the first problem is that we do not look into the mirror often, and the second is that even when we do look into it, our spiritual eyes have grown dim so that we cannot see our own ugly appearance.  If this is true, then how should we interpret the shedding of tears during sermons in church?  Pastor John White said the following: “Unfortunately, we can make people at meetings cry by psychological techniques.  Many preachers use psychological manipulation without even realizing that they are doing so.  It is true that when a powerful wave of emotion sweeps over the whole congregation, it feels satisfying ….”  “When we have made people cry, we think we have succeeded! This is because we are more concerned with visible results than with inner awakening.”  What a sober observation this is. I believe it is true. Many times, we preachers tend to pay more attention to visible results—tears—than to the inner awakening of the believers. In other words, the tears we shed may not be tears of repentance arising from conviction of sin through hearing the Word, but rather emotions (tears) brought about by the preacher’s psychological manipulation. This means that the fact that people are shedding tears does not necessarily mean that an inner awakening is taking place. Tears may have no connection at all with the inner awakening of a soul.  That is why the prophet Joel says in Joel 2:12–13a: “‘Yet even now,’ declares the LORD, ‘return to Me with all your heart, with fasting, with weeping, and with mourning; and rend your hearts and not your garments. Return to the LORD your God ….’”  But are tears of repentance—grieving over sin—something that come from our own strength? The answer is “No.” The Bible does not say that tears of repentance are our strength. In other words, coming up to the house of the Lord on the Lord’s Day, becoming aware of our sins through God’s Word, and repenting—these are not our strength.

 

·        (3) (Revelation 5:5) “Then one of the elders said to me, ‘Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that He can open the scroll and its seven seals.’”

 

-        “This verse (Rev. 5:5) points to Jesus Christ and proclaims that the One who possesses authority to carry out the salvation and judgment of all humanity and the world has come. It is a message of hope given to John, who had fallen into despair. ‘The Lion of the tribe of Judah’ refers to the Messiah from the line of David who possesses royal authority, and ‘the Root of David’ refers to Jesus’ genealogical origin.  That He ‘has conquered’ means that He has overcome sin and death and has triumphed as Savior.  Therefore, it signifies that He has the authority to open the sealed scroll (God’s plan), govern history, and execute judgment.

 

n  Verse-by-verse interpretation:

 

One of the elders said to me: An authoritative figure (an elder) speaks to John, who is receiving revelation in a vision.

 

Do not weep: The opening words that give comfort and hope to John, who had lost everything and fallen into despair.

 

The Lion of the tribe of Judah, the Root of David, has conquered:

 

The Lion of the tribe of Judah: A symbol of the tribe of Judah from Genesis, referring to the Messiah who possesses kingship.

 

The Root of David: Refers to Jesus Christ, who would come as a descendant of King David, signifying that He is the heir of the Davidic dynasty.

 

Has conquered: Means that He has overcome sin, death, and the power of Satan and has triumphed, proving His qualification as Savior. …

 

In conclusion, this verse proclaims the central message that amid all the suffering and despair of the world, Christ has already won the victory, and that He alone is the unique One who will lead God’s work of salvation and judgment” (Internet).

 

(b)   Here in Luke 7:11, the “town called Nain” is mentioned. The name “Nain” means “joy,” and it appears only here in the entire Bible.  About a ten-minute walk from this town, in the direction of Endor, there was a cemetery.  Meanwhile, the town of “Nain” still exists today as a small village called “Nein.”  In those days, in order to go up to this place, one had to pass through a narrow and steep area, and it is said that on both sides of the road there were cave-like tombs.  It was near this very spot that Jesus encountered the funeral procession of the son of the widow of Nain—her “only son” (v. 12) (Hochma).

 

(i)               When I learned that the meaning of the name “Nain” is “joy,” I was reminded of “Naomi” in the Old Testament book of Ruth.  The reason is probably that the name “Naomi” means “my joy.”  Therefore, as I was looking again at a meditation I had previously written about Naomi, I reread a reflection on Ruth 1:13 and 21 under the title “God Who Gives Joy to a Woman Who Has Tasted the Bitterness of Life” I would like to share just a few portions from that meditation:

 

·        “When we look at today’s passage, Ruth 1:13 and 21, we see a woman who truly tasted the bitterness of life.  Her name is ‘Naomi.’ Naomi was not a woman who tasted the bitterness of life from the beginning.  Rather, at first she was a woman who tasted the sweetness of life.  How can we know this?  When she lived ‘in the days when the judges ruled’ and ‘in Bethlehem of Judah’ (v. 1), she not only had a husband and two sons (v. 2), but she also lived a life of abundance (v. 21).  In short, at the beginning Naomi lived a ‘happy’ life filled with ‘joy’ and ‘delight,’ just as the meaning of her name (‘my joy’) indicates.  However, after she left her hometown, Bethlehem in Judah, and began to live in the land of Moab (vv. 1–2), she was no longer able to live a happy life filled with joy and delight. The reason was that after she migrated to Moab with her husband and two sons, her husband Elimelech died first (v. 3), and about ten years later, both of her sons, Mahlon and Chilion, also died (vv. 4–5).  Not only that, Naomi even became poor while living in the land of Moab (v. 21).  When she lived in Bethlehem of Judah, she had a husband and two sons and lived an abundant life, but after moving to Moab, her husband died, her two sons died, and she was left empty-handed (v. 21).”

 

·        “When Naomi saw that Ruth was firmly resolved to go with her, she could no longer dissuade her, and the two of them went together as far as Bethlehem (vv. 18–19).  When they returned to Bethlehem, ‘the whole town was stirred because of them, and the women said, “Is this Naomi?”’ (v. 19).  At that time, Naomi asked them not to call her ‘Naomi’ (meaning ‘my joy’), but to call her ‘Mara’ (meaning ‘bitter’) (vv. 19–20).  The reason was that she was no longer Naomi. Although her name was Naomi, while living in the land of Moab she could no longer enjoy the joy, delight, and happiness she once had.  Instead, she had experienced ‘great suffering’ and ‘bitterness’ because of many painful trials, and she believed that God had brought this bitterness upon her (vv. 20–21).  In other words, Naomi thought that God had ‘disciplined’ her and had ‘made her very bitter’ (vv. 20–21).  That is why she told the women of Bethlehem, ‘Do not call me Naomi; call me Mara’ (v. 20).  Here, the word ‘Mara’ means ‘bitter.’”

 

·        “But in the amazing grace and work of God, through the one person Naomi had left—her Moabite daughter-in-law Ruth—God gave joy to Naomi, who was ‘Mara,’ a woman who had tasted the bitterness of life.  How did God do this?  How did God restore Naomi from Mara back to Naomi?  God guided Ruth, Naomi’s daughter-in-law, to the field belonging to Boaz, who was ‘a prominent relative of Naomi’s husband Elimelech’ (2:1).  From a human perspective, it might seem that Ruth came to Boaz’s field ‘by chance’ (v. 3), but under God’s sovereignty there is no such thing as chance. God caused Boaz to show favor to Ruth (vv. 10–16, 20) and also caused Ruth to show lovingkindness to Boaz (3:10).  In the end, God led Boaz—who knew that Ruth was ‘a worthy woman’ (v. 11) and who was the kinsman-redeemer (v. 12)—to take ‘Ruth the Moabite, the wife of Mahlon,’ as his wife (4:10, 13). God allowed Ruth to conceive (v. 13) and give birth to a son named Obed (vv. 13, 22), and He made Obed a ‘restorer of life’ to Naomi (v. 15).  In short, God gave joy to Naomi, who had been ‘Mara,’ by granting her beloved daughter-in-law Ruth—who was more precious to her than seven sons (v. 15)—a child, Obed [the grandfather of David (v. 22)]. In the end, God caused Obed to beget Jesse, and Jesse to beget David (v. 22), and from ‘the line of David’ (Rom. 1:3), He brought Jesus Christ, the Son of God, into this world. And God placed Boaz and Ruth in the genealogy of Jesus (Matt. 1:5).”

 

(c)    When Jesus encountered the funeral procession of the “only son” (Lk. 7:12) of the widow of Nain, “the Lord saw her, had compassion on her, and comforted her, saying, ‘Do not weep’” (v. 13).

 

(i)               Here, the Greek word translated as “had compassion” is ἐσπλαγχνίσθη (esplagchnísthē), which means “to have mercy,” “to feel compassion,” or “to feel deep sympathy that arises from one’s very inward parts.”  In particular, in the Gospels this word is used when Jesus sees people’s suffering and is deeply moved to show mercy.  It expresses not mere sympathy, but an intense compassion and love, as if one’s very bowels (σπλάγχνα) are stirred (Internet).

 

·        This Greek word also appears in Luke 15:20, in the well-known parable of Jesus about the prodigal son: “So he got up and went to his father. But while he was still a long way off, his father saw him and was filled with compassion (ἐσπλαγχνίσθη); he ran to his son, threw his arms around him and kissed him.”  Here, the father’s being “filled with compassion” and running to embrace his prodigal son signifies the father’s deep love and pity after having lost his son, as well as God’s infinite mercy and joy in unconditionally receiving a repentant child who returns. It symbolizes God’s active and initiative-taking love toward sinners, portraying the scene in which the father approaches first and grants forgiveness and restoration, even when the son feels unworthy to ask to be treated as a hired servant (Internet).

 

-        The meaning of “having compassion”:

 

Deep compassion and love: The father’s heart aches as he sees the son’s miserable condition and suffering.  This is not simple sympathy, but an expression of the father’s essential love.

Forgiveness and acceptance: Without questioning or judging the son’s sins, and even before the son confesses himself to be a sinner, the father runs to him and embraces him, forgiving and accepting him completely.

 

The heart of God: This is the same heart of God who rejoices over finding the one lost sheep and the lost drachma, showing how greatly He delights in sinners who repent and return.

 

Active love: Rather than merely waiting for the son to return, the father sees him from afar and immediately runs to embrace him, showing that God first comes to us and saves us.

 

In conclusion, this verse conveys the core message of the parable of the prodigal son: how God’s unconditional and merciful love welcomes and restores those who repent (Internet).

 

(ii)             Here, in Luke 7:13, in Jesus’ words “Do not weep,” the Greek word for “weep,” κλαῖε (klaie), refers not to simple tears, but to sorrow or mourning that wells up from deep within the heart (Internet).

 

·        This word also appears in John 20:11, 13, and 15: “But Mary stood outside the tomb weeping. As she wept, she bent over to look into the tomb … The angels said to her, ‘Woman, why are you weeping?’ … Jesus said to her, ‘Woman, why are you weeping? Whom are you seeking?’”  From these three verses, we see that Mary stood outside Jesus’ tomb weeping, and while weeping she bent down to look into the tomb. At that time, the two angels who were sitting where Jesus’ body had been asked her, “Woman, why are you weeping?”  And Jesus asked her, “Woman, why are you weeping? Whom are you seeking?”

 

-        As I meditate on this passage, when I think about how Mary was “weeping” with deep sorrow and grief rising from within her heart because she did not yet know that Jesus had already risen and believed only that He was dead, I am reminded once again that even though we believe that Jesus’ resurrection is our resurrection and hold a faith in the resurrection, when a loved one dies and we offer a committal service at the graveside before God, there are times when the deep sorrow that wells up from our hearts cannot help but be expressed in tears.

 

·        I am also led to meditate again on Luke 8:52: “And all were weeping and mourning for her, but He said, ‘Do not weep, for she has not died, but is asleep.’”  Jesus spoke these words when He was about to raise the daughter of Jairus, the synagogue ruler, who had truly died.  At that time, people were certain of the child’s death and mocked Him (vv. 52–53), but Jesus regarded death as a temporary sleep, expressed confidence and hope that she would rise again, and then actually raised her back to life (Internet).

 

-        Core meanings:

 

Not death, but sleep: Jesus reinterprets death not as the end, but as a state from which one can awaken, giving hope to those in despair.

 

Emphasis on faith: While people despair at the sight of death, Jesus emphasizes the importance of faith, saying, “Do not fear; only believe” (Luke 8:50).

 

Lord of life: Jesus reveals that He is the Lord who rules even over death and proclaims that He has the power to raise the dead by His own authority.

 

In conclusion, this message conveys that even in hopeless situations we must not lose faith, and that through the resurrection power of Jesus Christ, death is not the ultimate end but can lead back to life (Internet).

 

·        Revelation 5:5 also comes to mind for meditation: “One of the elders said to me, ‘Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has overcome, so as to open the scroll and its seven seals.’”  Here, the words “Do not weep” are words of comfort and encouragement, telling us not to despair in the face of destruction, because the Lion of the tribe of Judah, the Root of David (Jesus Christ), who possesses the authority of salvation and judgment over all humanity, has appeared.  Since He alone is able to open the sealed scroll (God’s plan of salvation) and govern history, we are exhorted to have hope.  This is a message that informs John, who is despairing at the threshold of judgment, that only Jesus Christ is the Savior and the Victor (Internet).

 

-        Key meanings

 

Comfort and encouragement: When no one is found worthy to open the scroll and everyone is sorrowful and despairing, one of the elders comforts John and tells him not to weep.

 

The appearance of the Savior: It proclaims that Jesus Christ, described as “the Lion of the tribe of Judah, the Root of David,” has won the victory.

 

Victory and hope: Although Jesus was slain, He has now triumphed, and because He will break the seals and fulfill God’s plan, there is no need to fear.

 

The executor of judgment: Chapter 5 shows that before God’s judgment fully unfolds, the only One qualified to carry out that judgment is Jesus Christ.

 

In conclusion, this verse contains a powerful message that even in times of destruction, God’s plan of salvation will surely be fulfilled through the victory and reign of Jesus Christ; therefore, we are called to look to Christ and not lose hope (Internet).

 

(d)   After Jesus saw the widow of Nain, had compassion on her, and said, “Do not weep” (Lk. 7:13), He went up and touched the bier on which her only son lay, and those who were carrying it stood still (v. 14).  Then Jesus said, “Young man, I say to you, arise,” and the dead young man sat up and began to speak (v. 15).

 

(i)               Here, the Greek word ἐγέρθητι (egerthēti), translated as “arise,” is the aorist passive imperative of the verb ἐγείρω (egeirō, “to raise,” “to awaken”).  Depending on the context, it means “rise,” “awake,” or “be raised (from death).”  It is especially well known from Luke 7:14, where Jesus commands the dead son of the widow of Nain, “Young man, I say to you, arise (ἐγέρθητι).”  This is not merely a command to stand up, but a powerful command to “be restored to life and awaken” (Internet).

 

·        Miracles of resurrection during Jesus’ earthly ministry: Before His own resurrection, three resurrection events are recorded: the raising of the widow of Nain’s son (Lk. 7:14–15), the raising of Jairus’s daughter [(Mk. 5:41–42): “Taking her by the hand He said to her, ‘Talitha koum,’ which means, ‘Little girl, I say to you, arise.’  And immediately the girl got up and began walking, for she was twelve years old, and immediately they were completely astonished”], and the resurrection of Lazarus (Jn. 12:1, 9, 17).  All of these demonstrate Jesus’ authority over death.  In every case, the people were filled with awe and gave glory to God: “Fear seized them all, and they glorified God” (Lk. 7:16) (Internet).

 

(e)    When the people saw the dead young man sit up and begin to speak, Scripture says: “Fear seized them all, and they glorified God, saying, ‘A great prophet has arisen among us,’ and ‘God has visited His people.’  And this report about Him spread throughout all Judea and the surrounding region” (vv. 16–17).  Here, the term “a great prophet” refers to “the prophet like Moses” spoken of in Deuteronomy 18:15, that is, the Messiah.

 

(i)               In other words, all who witnessed Jesus raising the dead son (“only son”) of the widow of Nain believed that the prophet foretold by Moses in Deuteronomy 18:15 had appeared.  They also said, “God has visited His people” (Lk. 7:16), meaning that they believed the promised Messiah had come to His suffering people, had compassion on them, and carried out a work of love and salvation by giving life (cf. Internet).

 

·        As a result of Jesus raising the dead son of the widow of Nain, the crowds praised God, proclaiming that a great prophet had arisen among them, and news of Jesus’ great power to raise the dead spread rapidly throughout all Judea and the surrounding regions (Hochma).