Luke 4:25

KJV

But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land;

KJV (with Strong's)

But {G1161} I tell {G3004} you {G5213} of {G1909} a truth {G225}, many {G4183} widows {G5503} were {G2258} in {G1722} Israel {G2474} in {G1722} the days {G2250} of Elias {G2243}, when {G3753} the heaven {G3772} was shut up {G2808}{G1909} three {G5140} years {G2094} and {G2532} six {G1803} months {G3376}, when {G5613} great {G3173} famine {G3042} was {G1096} throughout {G1909} all {G3956} the land {G1093};

Complete Jewish Bible

It's true, I'm telling you -- when Eliyahu was in Isra'el, and the sky was sealed off for three-and-a-half years, so that all the Land suffered a severe famine, there were many widows;

Berean Standard Bible

But I tell you truthfully that there were many widows in Israel in the time of Elijah, when the sky was shut for three and a half years and great famine swept over all the land.

American Standard Version

But of a truth I say unto you, There were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there came a great famine over all the land;

Commentary

### SUMMARY
In Luke 4:25, Jesus, during his sermon in his hometown synagogue in Nazareth, uses the historical example of the prophet Elijah to challenge the narrow, nationalistic expectations of his audience. He highlights that during a severe drought and famine lasting three and a half years, God's miraculous provision was extended not to the many suffering Israelite widows, but to a Gentile widow in Zarephath. This statement underscores God's sovereign freedom to bestow grace beyond the confines of Israel, foreshadowing the universal scope of the Gospel and implicitly rebuking his countrymen's unbelief and prejudice.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment in Jesus' inaugural sermon in Nazareth, following his powerful declaration of his messianic mission from [Isaiah 61:1-2](/isaiah/61-1-2 "Isaiah 61:1-2 - Jesus' Mission Statement"). Having just stated the proverb, "No prophet is accepted in his own country" ([Luke 4:24](/luke/4-24 "Luke 4:24 - No Prophet Accepted in His Hometown")), Jesus immediately provides two Old Testament examples to illustrate and substantiate this truth, and to further provoke his listeners. The example of the widow of Zarephath (Luke 4:25-26) and Naaman the Syrian (Luke 4:27) serve as direct challenges to the prevailing Jewish expectation that God's favor and the Messiah's blessings would be exclusively for Israel. Jesus' selective retelling of these stories, emphasizing God's grace to Gentiles during times of Israelite suffering, is intentionally confrontational, leading directly to the audience's violent rejection of him in the subsequent verses ([Luke 4:28-30](/luke/4-28-30 "Luke 4:28-30 - Jesus Escapes Nazareth")).
* **Historical & Cultural Context:** Jesus' audience in Nazareth, like many Jews of the time, held strong nationalistic and exclusive views regarding God's covenant blessings. They expected the Messiah to bring deliverance and prosperity primarily, if not solely, to Israel, often with a focus on political liberation from Roman rule. The period of Elijah's ministry (9th century BC) was one of profound apostasy in Israel, marked by the worship of Baal under King Ahab and Queen Jezebel. The three-and-a-half-year drought and famine were a divine judgment upon Israel for their idolatry and disobedience, as prophesied by Elijah ([1 Kings 17:1](/1_kings/17-1 "1 Kings 17:1 - Elijah Prophesies Drought")). In this context, God's sending Elijah to a Gentile widow in Zarephath, a city in Sidon (Phoenicia), was a shocking demonstration of His sovereign grace extending beyond the chosen nation, highlighting both Israel's unfaithfulness and God's impartiality.
* **Key Themes:** This verse powerfully contributes to several key themes in Luke's Gospel and broader biblical theology. Firstly, it highlights **God's Universal Grace and Sovereignty**, demonstrating that His mercy and provision are not bound by human expectations, national identity, or ethnic lineage. God is free to work where and through whom He chooses, often transcending conventional boundaries. Secondly, it underscores the theme of **Prophetic Rejection**, with Jesus drawing a parallel between his own experience of being rejected by his hometown and the historical reality of prophets like Elijah not being fully embraced by their own people. This rejection, paradoxically, often leads to the expansion of God's redemptive purposes to unexpected recipients. Thirdly, it speaks to **Divine Provision in Hardship**, showing that even in times of severe national crisis and famine, God faithfully provides for those who trust Him, regardless of their background, as exemplified by the widow of Zarephath's miraculous sustenance ([1 Kings 17:8-16](/1_kings/17-8-16 "1 Kings 17:8-16 - Elijah and the Widow of Zarephath")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **truth (Greek, _alḗtheia_):** (G225) From _alēthēs_, meaning "truth." Jesus' preface "I tell you of a truth" (literally "in truth") is an emphatic declaration, signaling that what follows is not merely an opinion or a casual observation, but a profound and undeniable reality. It underscores the authoritative nature of his teaching and the certainty of the historical and theological points he is about to make, challenging his listeners to confront an uncomfortable truth about God's ways.
* **widows (Greek, _chḗra_):** (G5503) Feminine of a presumed derivative, meaning "a widow (as lacking a husband)." In ancient Israel, widows were among the most vulnerable members of society, often without means of support and dependent on the charity of others or the protection of the community (cf. [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God Defends the Widow")). By emphasizing "many widows were in Israel," Jesus highlights the widespread suffering and need within the covenant community during the famine, making God's choice to send Elijah to a Gentile widow even more striking and provocative to his Jewish audience.
* **famine (Greek, _limós_):** (G3042) Probably from _leípō_ (through the idea of destitution), meaning "a scarcity of food; dearth, hunger." This word describes the severe economic and agricultural crisis that gripped the land of Israel during Elijah's time. The "great famine" underscores the dire circumstances and the extent of God's judgment, making the miraculous provision to the Gentile widow a stark contrast to the suffering endured by the unfaithful Israelites.
* **Elias (Greek, _Hēlías_):** (G2243) Of Hebrew origin (_'Ēliyyāh_), meaning "My God is Yahweh." This is the Greek transliteration of the prophet Elijah, one of the most significant figures in Israelite history, known for his zealous defense of Yahweh worship against Baalism. Jesus' reference to Elijah immediately calls to mind a period of national apostasy and divine judgment, setting the stage for his challenging message about God's sovereign intervention outside of Israel.

#### Verse Breakdown
* **"But I tell you of a truth,"**: Jesus begins with an emphatic, authoritative statement, signaling that he is about to reveal a profound and perhaps uncomfortable truth. The Greek particle "dé" (G1161, "but") indicates a contrast or transition, here highlighting the shift from a general proverb to specific, challenging examples.
* **"many widows were in Israel in the days of Elias,"**: Jesus sets the historical context, emphasizing the widespread presence of vulnerable widows within Israel during the ministry of the prophet Elijah. This detail highlights the abundant need among God's chosen people, making the subsequent revelation of God's action outside Israel even more pointed.
* **"when the heaven was shut up three years and six months,"**: This specifies the duration and severity of the drought, a divine judgment upon Israel for its idolatry and disobedience during Elijah's time. This precise period is also mentioned in [James 5:17](/james/5-17 "James 5:17 - Elijah's Prayer for Rain"), underscoring its historical accuracy and the prolonged nature of the suffering.
* **"when great famine was throughout all the land;"**: This clause describes the devastating consequence of the prolonged drought – a widespread and severe famine affecting the entire land of Israel. It paints a picture of national distress, intensifying the contrast with God's miraculous provision for a Gentile woman, a point Jesus elaborates on in the following verse.

#### Literary Devices
Luke 4:25 employs several powerful literary devices. **Allusion** is central, as Jesus directly references the well-known Old Testament narrative of Elijah and the drought in [1 Kings 17](/1_kings/17 "1 Kings 17 - Elijah and the Widow of Zarephath"). This allusion serves not merely as a historical anecdote but as a **typological** prefigurement, where Elijah's experience foreshadows Jesus' own ministry and the broader trajectory of God's redemptive plan. There is also a profound **irony** at play: despite the "many widows in Israel" suffering from "great famine," God chose to send His prophet to a Gentile widow. This highlights a **paradox** where God's grace extends beyond the expected recipients, challenging the exclusive mindset of Jesus' audience. The phrase "of a truth" functions as a **rhetorical emphasis**, drawing immediate attention to the gravity and certainty of Jesus' statement, preparing the listeners for a challenging revelation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 4:25 profoundly illustrates God's sovereign freedom and universal love, challenging the human tendency to limit divine grace based on ethnicity, nationality, or perceived merit. In a period of severe judgment upon Israel for its unfaithfulness, God demonstrated His impartiality by extending miraculous provision to a Gentile widow. This act underscores that God's covenant promises and His redemptive purposes are not confined to a single nation but are ultimately intended for all humanity. It highlights that true spiritual lineage is not merely a matter of physical descent but of faith and obedience, and that God's kingdom transcends all human-made boundaries. This foreshadows the New Covenant reality where salvation is offered to all who believe, Jew and Gentile alike, through Christ.

* [1 Kings 17:8-16](/1_kings/17-8-16 "Elijah and the Widow of Zarephath Miraculously Sustained")
* [James 5:17-18](/james/5-17-18 "Elijah's Earnest Prayer and the Drought")
* [Romans 9:6-8](/romans/9-6-8 "Not All Israel Is True Israel")
* [Acts 10:34-35](/acts/10-34-35 "God Shows No Partiality to Persons")

### REFLECTION AND APPLICATION
Luke 4:25 serves as a powerful reminder that God's ways are often higher and broader than our own. It challenges us to examine our own biases and assumptions about who is "worthy" or "deserving" of God's favor and blessing. Just as the people of Nazareth struggled with God's grace extending beyond their nationalistic boundaries, we too can inadvertently limit God's work to our own comfortable circles, denominations, or cultural norms. This verse calls us to embrace a more expansive view of God's kingdom, recognizing that His love and redemptive plan are for all people. It encourages us to be open to God working in unexpected places, through unexpected people, and in surprising ways. Furthermore, it offers profound comfort: even in times of "great famine" – whether personal, societal, or spiritual – God remains faithful to provide for those who trust Him, demonstrating His boundless compassion and sovereign power. Our faith should not be confined by circumstances or human limitations but should rest in God's infinite capacity to provide and save.

#### Questions for Reflection
* **In what ways might we, like the people of Nazareth, inadvertently limit God's grace or work to those we deem "worthy" or "within our own group"?**
* **How does Jesus' use of Old Testament examples challenge our preconceived notions of who God chooses to bless or use for His purposes?**
* **Considering the "great famine" in Elijah's time, how does this verse encourage us to trust God for provision and intervention during our own seasons of scarcity or hardship?**

### FAQ

**Why did Jesus choose the examples of the widow of Zarephath and Naaman the Syrian in his Nazareth sermon?**

Answer: Jesus chose these specific examples (Luke 4:25-27) to directly confront the narrow, nationalistic expectations of his Jewish audience in Nazareth. By highlighting instances where God's miraculous favor was extended to Gentiles (a Sidonian widow and a Syrian commander, [Luke 4:27](/luke/4-27 "Naaman the Syrian")) while many Israelites suffered, Jesus underscored God's sovereign freedom to bestow grace beyond the confines of Israel. This challenged their assumption that God's blessings were exclusively for them, foreshadowing the universal scope of the Gospel and implicitly rebuking their unbelief and prejudice. His choice was intentionally provocative, leading to their violent rejection of him.

**What is the significance of the specific duration "three years and six months" for the famine?**

Answer: The duration "three years and six months" (also found in [James 5:17](/james/5-17 "Elijah's Prayer and the Drought")) is significant because it emphasizes the prolonged and severe nature of God's judgment upon Israel during the time of Elijah. This period of drought and famine was a direct consequence of Israel's widespread idolatry and apostasy under King Ahab and Queen Jezebel. It represents a time of spiritual and physical barrenness, highlighting the depth of their unfaithfulness and the severity of God's righteous anger. The precise duration underscores that this was a divinely ordained, extended period of discipline, making God's miraculous intervention for a Gentile even more striking.

### CHRIST-CENTERED FULFILLMENT
Luke 4:25, though rooted in an Old Testament narrative, finds profound Christ-centered fulfillment in the person and work of Jesus. As the ultimate Prophet, Jesus, like Elijah, faced rejection in his own "country" and among his own people ([John 1:11](/john/1-11 "He Came to His Own")). His challenging sermon in Nazareth, using the example of God's grace extending to a Gentile widow, foreshadows the broader trajectory of God's redemptive plan. When Israel, as a whole, largely rejected their Messiah, the door was opened for the Gospel to be proclaimed to the Gentiles, fulfilling ancient prophecies that all nations would be blessed through Abraham's seed ([Galatians 3:8](/galatians/3-8 "The Gospel Preached to Abraham")). Jesus' death and resurrection ultimately broke down the dividing wall between Jew and Gentile ([Ephesians 2:14-16](/ephesians/2-14-16 "Christ Breaks Down the Dividing Wall")), ushering in a new covenant where salvation is available to all who believe, regardless of their ethnic background. The "famine" of God's word in Israel, due to their unbelief, led to the abundant spiritual provision for the "widows" and "Naamans" of the Gentile world, culminating in the Great Commission to make disciples of all nations ([Matthew 28:19](/matthew/28-19 "The Great Commission")) and the apostolic turning to the Gentiles when Jews rejected the message ([Acts 13:46](/acts/13-46 "Paul Turns to the Gentiles")). Thus, Luke 4:25 points to Christ as the one who embodies and extends God's universal, sovereign, and impartial grace to all humanity.

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

1 Kings 17:1

¶ And Elijah the Tishbite, [who was] of the inhabitants of Gilead, said unto Ahab, [As] the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.

James 5:17

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

Isaiah 55:8

For my thoughts [are] not your thoughts, neither [are] your ways my ways, saith the LORD.

Matthew 20:15

Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?

Mark 7:26

The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.

Mark 7:29

And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.

Luke 10:21

In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.