Luke 4:27

KJV

And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.

KJV (with Strong's)

And {G2532} many {G4183} lepers {G3015} were {G2258} in {G1722} Israel {G2474} in the time {G1909} of Eliseus {G1666} the prophet {G4396}; and {G2532} none {G3762} of them {G846} was cleansed {G2511}, saving {G1508} Naaman {G3497} the Syrian {G4948}.

Complete Jewish Bible

Also there were many people with tzara`at in Isra'el during the time of the prophet Elisha; but not one of them was healed, only Na`aman the Syrian."

Berean Standard Bible

And there were many lepers in Israel in the time of Elisha the prophet. Yet not one of them was cleansed—only Naaman the Syrian.”

American Standard Version

And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian.

Commentary

### SUMMARY
In Luke 4:27, Jesus continues His controversial sermon in Nazareth, citing the Old Testament prophet Elisha and the healing of Naaman the Syrian. This example serves as a powerful illustration of God's sovereign grace, which extends beyond the perceived boundaries of Israel to include Gentiles, challenging the exclusive expectations of His hometown audience and foreshadowing the universal scope of the Gospel.

### CONTEXT
* **Literary Context:** This verse is part of Jesus' inaugural sermon in His hometown synagogue in Nazareth, immediately following His declaration that "no prophet is accepted in his own country" ([Luke 4:24](/luke/4-24 "Luke 4:24 - A Prophet is Not Accepted in His Hometown")). Having just quoted from [Isaiah 61:1-2](/isaiah/61-1-2 "Isaiah 61:1-2 - The Spirit of the Lord on Me") to articulate His messianic mission, Jesus anticipates the skepticism and unbelief of His audience. He then provides two Old Testament examples to underscore God's freedom to bestow grace outside the covenant community of Israel. The first, in [Luke 4:25-26](/luke/4-25-26 "Luke 4:25-26 - Elijah and the Widow of Zarephath"), references Elijah and the Gentile widow of Zarephath. [Luke 4:27](/luke/4-27 "Luke 4:27 - Naaman the Syrian") then presents the second, the story of Naaman, further emphasizing God's prerogative to bless Gentiles while many Israelites remained in need. These pointed examples directly challenged the nationalistic and exclusive theological assumptions of His Jewish listeners, provoking their violent rejection of Jesus, as described in the subsequent verses ([Luke 4:28-30](/luke/4-28-30 "Luke 4:28-30 - The Crowd's Rage and Jesus' Escape")).
* **Historical & Cultural Context:** During the time of Jesus, Jewish society held strong expectations regarding the Messiah, often envisioning a nationalistic deliverer who would restore Israel's political and religious supremacy. There was a prevailing belief that God's favor and salvation were primarily, if not exclusively, for the Jewish people. Leprosy, in ancient Israel, was not merely a physical ailment but carried profound social and ritual implications. As detailed in [Leviticus 13-14](/leviticus/13-14 "Leviticus 13-14 - Laws Concerning Leprosy"), those afflicted were considered ritually unclean, leading to their ostracization from community and worship. The healing of a leper was a rare and significant event, often seen as a divine act. The story of Naaman, a Syrian general, found in [2 Kings 5](/2_kings/5 "2 Kings 5 - The Healing of Naaman"), is particularly striking because he was a Gentile, and an enemy of Israel, yet he received miraculous healing through the Israelite prophet Elisha, while many Jewish lepers remained unhealed. This historical precedent would have been deeply unsettling and offensive to Jesus' Nazareth audience, as it contradicted their ethnocentric understanding of God's covenant blessings.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Luke's Gospel and the broader biblical narrative. Firstly, it highlights **God's Sovereign Grace**, demonstrating that divine favor and healing are not bound by human expectations, national identity, or religious privilege. God freely chooses whom He will bless, often extending His grace to unexpected recipients, challenging any presumption of entitlement. Secondly, the inclusion of Naaman, a Syrian, underscores the **Inclusion of Gentiles** in God's redemptive plan. Jesus, by referencing this story, foreshadows the expansion of His Gospel beyond the Jewish people to all nations, a theme central to the New Testament's message of salvation for all who believe, Jew and Gentile alike ([Romans 10:12](/romans/10-12 "Romans 10:12 - No Distinction Between Jew and Greek")). Lastly, the implicit contrast between the many Israelite lepers who remained uncleansed and Naaman's healing emphasizes the theme of **Unbelief vs. Faith**. While many within Israel may have possessed a superficial "knowledge" of God, they lacked the responsive faith that characterized Naaman's eventual obedience to Elisha's instructions ([2 Kings 5:13-14](/2_kings/5-13-14 "2 Kings 5:13-14 - Naaman's Obedience and Cleansing")), leading to his miraculous restoration.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **lepers (Greek, _leprós'_):** From the same root as the Greek word for "scaly," this term refers to individuals afflicted with various severe skin diseases, often including what we now identify as Hansen's disease, but also other conditions. In ancient Israel, such afflictions rendered individuals ritually unclean and socially ostracized, necessitating their separation from the community.
* **cleansed (Greek, _katharízō'_):** Meaning "to cleanse (literally or figuratively)," "purge," or "purify." In the context of leprosy, to be "cleansed" implied not only a physical healing from the disease but, more significantly, a restoration to ritual purity, allowing the individual to re-enter community life, participate in worship, and fulfill their social roles. This term carries profound theological weight, hinting at spiritual purification.
* **saving (Greek, _ei mḗ'_):** A compound particle meaning "if not," "but," "except (that)," or "save (only) that." In this verse, it functions as an exclusionary conjunction, emphatically highlighting Naaman as the sole exception among the many lepers in Israel who were not cleansed during Elisha's time. It underscores the specificity and selectivity of God's miraculous intervention.

#### Verse Breakdown
* **"And many lepers were in Israel in the time of Eliseus the prophet;":** This clause establishes the historical setting and the widespread nature of leprosy within Israel during the ministry of the prophet Elisha (KJV: Eliseus). It paints a picture of significant suffering and ritual impurity among God's chosen people, setting the stage for the striking contrast that follows.
* **"and none of them was cleansed,":** This statement emphasizes the dire reality that despite the presence of a powerful prophet of God (Elisha) and the widespread need, no Israelite leper received the miraculous healing and restoration that Naaman did. This highlights the selective nature of God's sovereign intervention, challenging the assumption that divine favor would automatically be extended to all within Israel.
* **"saving Naaman the Syrian.":** This concluding phrase delivers the shocking punchline to Jesus' audience. Naaman, a Gentile, a military commander of a rival nation (Syria), and an outsider, was the *only one* to be cleansed. This points to God's freedom to work outside conventional expectations and nationalistic boundaries, showcasing His universal grace and foreshadowing the inclusion of Gentiles into the covenant community.

#### Literary Devices
Luke 4:27 employs several potent literary devices to convey its message. **Juxtaposition** and **Contrast** are central, as Jesus places the multitude of uncleansed Israelite lepers directly against the singular, miraculously healed Gentile, Naaman. This stark comparison highlights the unexpected nature of God's grace and challenges the ethnocentric biases of His audience. The verse functions as an **Allusion** to the detailed narrative in [2 Kings 5](/2_kings/5 "2 Kings 5 - The Healing of Naaman"), relying on the audience's familiarity with this significant Old Testament account to make its point. There is also a strong element of **Irony**: the very people who consider themselves privileged by God's covenant are shown to have been passed over, while an outsider received divine favor. This serves as a **Foreshadowing** of the broader narrative of Luke-Acts, where the Gospel message, initially rejected by many Jews, is joyfully embraced by Gentiles, leading to the expansion of the early church.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 4:27 provides a profound theological insight into the nature of God's grace and His redemptive plan. It unequivocally asserts God's sovereign freedom to choose whom He will bless, demonstrating that His favor is not contingent upon human merit, national identity, or religious affiliation. This challenges any notion of an exclusive claim to God's blessings based on lineage or covenant status, reminding us that grace is always a gift, freely given, and often extended to the unexpected. The story of Naaman, a Gentile, being chosen for healing over many Israelites, serves as a powerful precursor to the New Testament's revelation of the universal scope of the Gospel, where salvation is offered to all who believe, regardless of their ethnic or social background. It underscores that God's love transcends human-made boundaries and prejudices, inviting all to partake in His transformative power.

* [2 Kings 5:1-19](/2_kings/5-1-19 "The Healing of Naaman")
* [Romans 9:14-16](/romans/9-14-16 "God's Sovereign Choice and Mercy")
* [Galatians 3:28](/galatians/3-28 "No Distinction in Christ")

### REFLECTION AND APPLICATION
Luke 4:27 serves as a powerful mirror, reflecting back to us any tendencies we might have to limit God's grace or to presume upon His favor based on our own background, religious affiliation, or perceived righteousness. It calls us to a profound humility, recognizing that God's ways are often higher than our ways, and His mercy extends far beyond our narrow expectations. This verse challenges us to dismantle any spiritual pride or exclusionary attitudes we might harbor, prompting us to embrace the radical inclusivity of God's love. It encourages us to look for God's hand at work in surprising places and through unexpected people, reminding us that His Spirit blows where it wills, bringing healing and salvation to all who genuinely seek Him, regardless of their past or present status.

#### Questions for Reflection
* **How does the story of Naaman challenge any preconceived notions you might have about who is "deserving" of God's grace or blessing?**
* **In what areas of your life or community might you be unknowingly limiting God's ability to work, perhaps by overlooking those you deem "outsiders"?**
* **What "leprosy" – whether spiritual brokenness, social marginalization, or physical ailment – might God be calling you to see with new eyes, recognizing His potential to bring cleansing and restoration in unexpected ways?**

### FAQ

**Why did Jesus choose these specific Old Testament examples (the widow of Zarephath and Naaman) in His Nazareth sermon?**

Answer: Jesus chose these examples primarily to illustrate God's sovereign freedom to extend His grace and favor beyond the boundaries of Israel, specifically to Gentiles. In both cases, God provided miraculous intervention for non-Israelites (a Sidonian widow and a Syrian general) while many Israelites in similar distress (widows during famine, lepers) did not receive such help. This challenged the ethnocentric and exclusive understanding of God's blessings prevalent among His Jewish audience in Nazareth. By highlighting these instances, Jesus underscored that God's plan of salvation was never meant to be confined to one nation but was always intended for all humanity, foreshadowing the universal mission of the Gospel ([Matthew 28:19](/matthew/28-19 "The Great Commission")).

**What was the significance of leprosy in ancient Israel, and how did it relate to being "cleansed"?**

Answer: In ancient Israel, "leprosy" (Hebrew: _tzara'at_) referred to a range of severe skin diseases, not necessarily limited to modern Hansen's disease. According to the Mosaic Law ([Leviticus 13-14](/leviticus/13-14 "Leviticus 13-14 - Laws Concerning Leprosy")), those afflicted were considered ritually unclean and were required to live apart from the community. This separation was not just for health reasons but also had profound religious and social implications, as it barred them from participating in temple worship and communal life. To be "cleansed" of leprosy meant not only physical healing but, crucially, a return to ritual purity, allowing the individual to be reintegrated into society and worship. The process of cleansing involved specific rituals performed by a priest, signifying divine approval and restoration.

### CHRIST-CENTERED FULFILLMENT
Luke 4:27, through the narrative of Naaman's cleansing, finds its ultimate fulfillment in the person and work of Jesus Christ. Jesus is presented as the Prophet greater than Elisha, not merely performing miracles but embodying the very presence of God's sovereign grace. Just as God chose to extend healing to Naaman, a Gentile outsider, so too does Jesus' ministry break down the dividing wall between Jew and Gentile, offering salvation to all who believe ([Ephesians 2:14](/ephesians/2-14 "Christ Breaks Down the Wall Between Jew and Gentile")). His miracles of healing lepers (e.g., [Luke 5:12-13](/luke/5-12-13 "Luke 5:12-13 - Jesus Heals a Leper")) demonstrate His divine authority and compassion, showing that He is the one who truly cleanses, not just from physical disease but from the deeper spiritual leprosy of sin. The cleansing of Naaman by water foreshadows the spiritual cleansing offered through Christ's atoning sacrifice, where His blood purifies our consciences from dead works to serve the living God ([Hebrews 9:14](/hebrews/9-14 "Christ's Blood Cleanses Conscience")). Ultimately, Naaman's story points to the universal scope of Christ's redemptive mission, fulfilling God's ancient promise to bless all the families of the earth through Abraham's seed ([Genesis 12:3](/genesis/12-3 "Genesis 12:3 - Abraham's Blessing for All Nations")), culminating in the global reach of the Gospel proclaimed by the resurrected Christ ([Acts 1:8](/acts/1-8 "Acts 1:8 - Witnesses to the Ends of the Earth")).

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

2 Kings 5:1

¶ Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, [but he was] a leper.

2 Kings 5:27

The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper [as white] as snow.

1 Kings 19:19

¶ So he departed thence, and found Elisha the son of Shaphat, who [was] plowing [with] twelve yoke [of oxen] before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him.

1 Kings 19:21

And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.

John 17:12

While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

Matthew 12:4

How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?

Job 33:13

Why dost thou strive against him? for he giveth not account of any of his matters.