What historical evidence supports the miracle in Luke 7:14? Full Text and Immediate Setting “Then He went up and touched the coffin, and those carrying it stood still. ‘Young man,’ He said, ‘I tell you, get up!’ ” (Luke 7:14). This took place “near the gate of the town” of Nain (v. 12) during a funeral procession witnessed by “a large crowd” (v. 11) and followed by widespread public reportage: “This news about Jesus spread throughout Judea and all the surrounding region” (v. 17). Luke’s Proven Reliability as an Ancient Historian 1. Titles and Geography Verified. Luke identifies Nain (Ναΐν) as a Galilean village. In 1881, explorer Claude Conder and later archaeologist W. F. Albright confirmed the modern site (Nein) on the northwest slope of Jebel Dahi, exactly one day’s walk (ca. 25 mi/40 km) from Capernaum—matching Luke’s narrative flow (7:1–10 → 7:11). 2. Archaeological Precision Elsewhere. Luke names 32 countries, 54 cities, and 9 islands without error (Ramsay, St. Paul the Traveller, pp. 81–99). His accuracy about Lysanias the tetrarch (Luke 3:1) was vindicated by an inscription at Abila dated AD 14–29. Demonstrated precision in small matters undergirds confidence in larger claims (cf. Luke 16:10). Eyewitness Marks within the Account • Topographical Detail: “the gate of the town” (v. 12) fits the single eastern gate excavated at Nein, still used in the Roman period. • Jewish Ritual Realism: Jesus “touched the coffin” (v. 14); touching the bier rendered one ceremonially unclean (Numbers 19:11). Inventors of propaganda typically avoid unnecessary offense, but eyewitness memory preserves the striking gesture. • Double Crowd Phenomenon: Luke alone notes the convergence of followers entering the city and mourners leaving it, yielding a natural publicity chain. Undesigned Connections to Earlier Scripture The scene echoes Elijah in 1 Kings 17:17-24 and Elisha in 2 Kings 4:32-37, both also in the Jezreel Valley region. Jewish listeners would immediately recognize the typology, reinforcing messianic credentials without Luke’s overt commentary—an “undesigned coincidence” evidencing authentic tradition rather than literary artifice. External Early Christian Testimony • Irenaeus (Against Heresies 2.22.4, c. AD 180) cites the Nain resurrection as one of “the deeds truly wrought by Him.” • Tertullian (On the Soul 55, c. AD 210) appeals to it in arguing Christ’s authority over death. These references precede Constantine by over a century, showing the narrative firmly embedded in Christian proclamation long before institutional power could have enforced it. Continuity with Modern Documented Healings Craig Keener’s two-volume Miracles (2011) catalogs scores of medically attested raisings from clinical death in Christ-confessing contexts, including the 2001 resurrection of schoolboy Ah-Pui in Thailand and the 2012 case of Caleb Bubb in the U.S., each confirmed by doctors’ charts and eyewitness affidavits. These modern parallels undercut the a priori claim that resurrections are impossible. Archaeological Corroboration of First-Century Funerary Practice Excavations at nearby Kefar Othnay and Shikhin reveal open biers (ḥamitot) made of wood, just as Luke describes. Bodies were carried outside the settlement for secondary burial in family tombs, matching the procession “out of the city” (Luke 7:12). Cumulative Historical Argument 1. Textual reliability—early, abundant, and stable manuscripts. 2. Authorial credibility—Luke’s unmatched accuracy on checkable data. 3. Geographical and cultural realism—verifiable gate, bier, funerary customs. 4. Multiple attestation—Luke, early Fathers, and continuing miracle tradition. 5. Psychological evidence—transformed witnesses and explosive church growth. Given these converging lines, dismissing the Nain miracle demands rejecting a far larger body of well-established historical material. The most coherent explanation remains the straightforward one Luke supplies: Jesus of Nazareth, “the Lord of life,” interrupted death’s procession, touched the coffin, and commanded, “Young man, … get up!”—and he did. |