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 came nigh and touched the bier: and the bearers stood still. And he said, Young man, I say unto thee, Arise.

And he came near and touched the bier. And they that carried it, stood still. And he said: Young man, I say to thee, arise.

and coming up he touched the bier, and the bearers stopped. And he said, Youth, I say to thee, Wake up.

And he came and touched the bier: And they that bore him stood still. And he said, Young man, I say to thee, Arise.

and having come near, he touched the bier, and those bearing it stood still, and he said, 'Young man, to thee I say, Arise;'

Then He went close and touched the bier, and the bearers halted. "Young man," He said, "I command you, wake!"

And he came near, and put his hand on the stretcher where the dead man was: and those who were moving it came to a stop. And he said, Young man, I say to you, Get up.

And he drew near and touched the coffin. Then those who carried it stood still. And he said, "Young man, I say to you, arise."

Then he went up and touched the bier, and the bearers stopped; and Jesus said, "Young man, I am speaking to you – Rise!"

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.)

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 Jeremiah 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, Numbers 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 Jude. 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 Jude. l. 1. c. 33. sect. 11.)

What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!

Touched the bier. As a signal to stop. There was an authority in not only the words but the acts of the Lord which compelled obedience.
Arise. This is the first time he spoke these words to the dead. It must have been to his disciples and the multitude a moment of suspense and wonder.