Luke 1:53

KJV

He hath filled the hungry with good things; and the rich he hath sent empty away.

KJV (with Strong's)

He hath filled {G1705} the hungry {G3983} with good things {G18}; and {G2532} the rich {G4147} he hath sent {G1821} empty {G2756} away {G1821}.

Complete Jewish Bible

filled the hungry with good things, but sent the rich away empty.

Berean Standard Bible

He has filled the hungry with good things, but has sent the rich away empty.

American Standard Version

The hungry he hath filled with good things; And the rich he hath sent empty away.

Commentary

### SUMMARY
Luke 1:53, a profound declaration within Mary's Magnificat, powerfully articulates God's revolutionary justice and providential care. This verse succinctly encapsulates a core theme of God's kingdom: the divine reversal of worldly values and expectations, where the humble and needy are elevated and satisfied, while the proud and self-sufficient are left empty-handed, revealing God's active role in establishing a new order.

### CONTEXT
* **Literary Context:** Luke 1:53 is an integral part of Mary's prophetic hymn of praise, known as the [Magnificat](/luke/1-46-55 "Luke 1:46-55 - Mary's Song of Praise"), uttered after her cousin Elizabeth, filled with the Holy Spirit, affirmed Mary's miraculous pregnancy and the blessedness of her faith. Mary, a humble virgin from Nazareth, responds not with personal exultation, but with a profound theological reflection on God's character and His redemptive plan for Israel and all humanity. Her song echoes the themes of God's faithfulness to His covenant promises and His tendency to humble the proud and exalt the lowly, reminiscent of Old Testament prayers, most notably [Hannah's prayer](/1_samuel/2-1-10 "1 Samuel 2:1-10 - Hannah's Prayer") after the birth of Samuel. This positioning immediately after the annunciation and Elizabeth's affirmation underscores the revolutionary nature of the Messiah's coming.
* **Historical & Cultural Context:** First-century Judea and Galilee, under Roman occupation, was a society marked by significant social and economic stratification. There was a clear divide between the wealthy elite, often aligned with the Roman authorities or the Temple establishment, and the vast majority of the population who lived in poverty, struggling under heavy taxation and limited resources. Religious leaders often held considerable power and influence, sometimes at the expense of the common people. Mary's song, therefore, resonates deeply within this context, speaking to the hopes and longings of the marginalized. Her words are not merely abstract theological statements but a prophetic commentary on the socio-economic realities of her day, envisioning a divine intervention that would upend the existing power structures and bring justice to the oppressed.
* **Key Themes:** This verse contributes significantly to several major theological and narrative themes in Luke's Gospel. Foremost is the theme of **Divine Reversal**, where God actively inverts human expectations and societal norms. The exaltation of the humble and the humbling of the proud is a recurring motif, powerfully illustrated in Jesus' own teachings, such as the [Beatitudes](/luke/6-20-26 "Luke 6:20-26 - The Beatitudes in Luke"), where the poor, hungry, and sorrowful are declared blessed. Another key theme is **God's Justice and Compassion**, demonstrating His preferential option for the poor and downtrodden, and His righteous judgment against arrogance and self-sufficiency. This aligns with the broader Lukan emphasis on social justice and the inclusion of the marginalized, a theme that permeates Jesus' ministry from the outset, as seen in His Nazareth sermon in [Luke 4:18-19](/luke/4-18-19 "Luke 4:18-19 - Jesus' Mission Statement"). Finally, the verse highlights **God's Providential Care**, assuring that He is the ultimate provider who satisfies the genuine needs of those who depend on Him, both physically and spiritually.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **filled (Greek, _empíplēmi'_):** From *en* (in) and the base of *pleistos* (most); to fill in (up), i.e., to satisfy (literally or figuratively). In this context, it signifies a complete and abundant satisfaction, not merely a partial filling. It suggests God's generous and comprehensive provision for those who are in need.
* **hungry (Greek, _peináō'_):** From the same as *penēs* (poor, through the idea of pinching toil); to famish (absolutely or comparatively); figuratively, to crave. This word describes not only physical hunger but also a deep spiritual longing or felt need. Those who "hunger" are those who recognize their emptiness and dependence, creating a space for God to fill.
* **rich (Greek, _ploutéō'_):** From *ploutizō* (to make rich); to be (or become) wealthy (literally or figuratively). This refers to those who possess material abundance, but more significantly, those who are spiritually self-sufficient, relying on their own resources or status rather than on God.
* **empty (Greek, _kenós'_):** Apparently a primary word; empty (literally or figuratively); (in) vain. This word emphasizes the absolute lack of true substance or fulfillment. Those who are "sent empty away" are deprived of the very things they thought they possessed or the spiritual sustenance they disdained.

#### Verse Breakdown
* **"He hath filled the hungry with good things":** This clause declares God's active, compassionate, and abundant provision for those who acknowledge their need. "The hungry" refers not only to the materially deprived but also, and perhaps primarily, to those who are spiritually poor, who hunger and thirst for righteousness and recognize their dependence on God. The "good things" are comprehensive, encompassing not just physical sustenance but also spiritual blessings, justice, comfort, and salvation. God's action here is one of generous satisfaction, meeting a deep-seated need.
* **"and the rich he hath sent empty away":** This contrasting clause reveals God's judgment on those who are self-sufficient and proud. "The rich" are not condemned simply for their possessions, but for their spiritual arrogance, their trust in their own wealth or status, and their perceived independence from God. Because they feel no hunger for God, they receive nothing from Him of eternal value. God's action here is one of dismissal, leaving them devoid of true spiritual substance, exposing the ultimate futility of their self-reliance.

#### Literary Devices
Luke 1:53 is a masterclass in **Antithesis**, employing a stark contrast between two opposing groups ("the hungry" vs. "the rich") and their respective fates ("filled with good things" vs. "sent empty away"). This creates a powerful sense of **Inversion** or **Reversal**, a common theme in Luke's Gospel, where the expected social and spiritual order is turned upside down by God's kingdom values. The verse also functions as a **Prophetic Declaration**, not merely describing what God *does*, but what He *will do* through the coming Messiah, establishing a new order of justice and righteousness. The language is **Concise** yet **Impactful**, using simple terms to convey profound theological truths about divine justice and the nature of true blessedness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 1:53 stands as a foundational statement of God's character and the nature of His kingdom, echoing throughout scripture. It reveals a God who actively intervenes in human affairs to uplift the humble and bring low the proud, demonstrating His impartial justice and profound compassion. This divine reversal is not merely economic but fundamentally spiritual, addressing the posture of the human heart towards God—whether one approaches Him in humble dependence or in self-sufficient pride. It underscores that true fulfillment comes not from earthly accumulation but from acknowledging one's need and receiving God's gracious provision.

* [1 Samuel 2:7-8](/1_samuel/2-7-8 "1 Samuel 2:7-8 - Hannah's Prophetic Song")
* [Matthew 5:6](/matthew/5-6 "Matthew 5:6 - Blessed are those who hunger and thirst for righteousness")
* [James 4:6](/james/4-6 "James 4:6 - God resists the proud but gives grace to the humble")

### REFLECTION AND APPLICATION
Luke 1:53 serves as a profound mirror, inviting us to examine the posture of our own hearts. Are we among "the hungry" – those who recognize their deep spiritual need, their dependence on God for everything, and who genuinely long for His righteousness and presence? Or are we, in some measure, among "the rich" – those who, perhaps unconsciously, rely on their own resources, achievements, or perceived self-sufficiency, leaving little room for God to fill? This verse challenges us to cultivate a spirit of humility and dependence, understanding that true abundance is found not in what we accumulate, but in what we receive from God's gracious hand. It calls us to re-evaluate our priorities, to hunger for spiritual good things, and to extend compassion to those who are genuinely in need, both physically and spiritually, reflecting God's own heart.

#### Questions for Reflection
* **In what areas of your life do you tend to rely on your own strength or resources instead of God's provision?**
* **What does it mean for you to "hunger and thirst for righteousness" in a practical sense today?**
* **How does this verse challenge your understanding of true wealth and poverty, both material and spiritual?**
* **What steps can you take to cultivate a deeper sense of dependence on God and a greater compassion for the "hungry" around you?**

### FAQ

**Does this verse condemn all wealthy people?**

Answer: No, this verse does not condemn wealth itself, but rather the spiritual posture often associated with it: self-sufficiency, pride, and a lack of dependence on God. The "rich" here are those who, because of their perceived abundance, feel no need for God and therefore remain spiritually empty. Scripture features many examples of righteous wealthy individuals, such as [Abraham](/genesis/13-2 "Genesis 13:2 - Abraham's Great Wealth") or [Joseph of Arimathea](/luke/23-50-53 "Luke 23:50-53 - Joseph of Arimathea, a Rich Man"), who used their resources for God's purposes. The condemnation is against those who trust in their riches rather than in God, as Jesus warns in [Luke 12:15](/luke/12-15 "Luke 12:15 - Beware of Covetousness").

**What are the "good things" that the hungry are filled with?**

Answer: The "good things" (Greek: *agathos*) are comprehensive, encompassing both physical and spiritual blessings. While it certainly includes God's provision for material needs, as seen in the feeding of the multitudes by Jesus ([Luke 9:10-17](/luke/9-10-17 "Luke 9:10-17 - Feeding the Five Thousand")), it primarily refers to spiritual sustenance: righteousness, peace, joy, salvation, and the very presence of God. Those who hunger for God's kingdom and His justice will find their deepest longings satisfied, as promised by Jesus in the [Beatitudes](/matthew/5-6 "Matthew 5:6 - Blessed are those who hunger for righteousness").

### CHRIST-CENTERED FULFILLMENT
Mary's prophetic declaration in Luke 1:53 finds its ultimate and most profound fulfillment in the person and ministry of Jesus Christ. He is the embodiment of God's divine reversal, born into humble circumstances, yet King of kings. Jesus consistently identified with the poor and marginalized, proclaiming good news to them and demonstrating God's preferential option for the humble and needy. His very first sermon in Nazareth, quoting [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Spirit of the Lord is upon me"), announced His mission to "preach the gospel to the poor...to set at liberty them that are bruised" ([Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus' Mission Statement")). Throughout His ministry, Jesus invited those who were spiritually "hungry" and "thirsty" to come to Him for satisfaction, promising that He would provide living water and the bread of life ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life"); [John 7:37-38](/john/7-37-38 "John 7:37-38 - Rivers of Living Water")). Conversely, He challenged the self-righteous and those who trusted in their own wealth or status, illustrating their spiritual emptiness, as seen in the parable of the [rich man and Lazarus](/luke/16-19-31 "Luke 16:19-31 - The Rich Man and Lazarus"). Jesus Himself became poor, though He was rich, so that through His poverty we might become rich ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")), offering the ultimate "good things" of salvation, reconciliation, and eternal life to all who humble themselves and hunger for Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 107:8

Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!

Psalms 107:9

For he satisfieth the longing soul, and filleth the hungry soul with goodness.

Luke 6:21

Blessed [are ye] that hunger now: for ye shall be filled. Blessed [are ye] that weep now: for ye shall laugh.

Psalms 34:10

The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good [thing].

Luke 6:24

But woe unto you that are rich! for ye have received your consolation.

Revelation 7:16

They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.

Revelation 7:17

For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.