He hath filled the hungry with good things: and the rich he hath sent empty away.
πεινωντας ενεπλησεν αγαθων και πλουτουντας εξαπεστειλεν κενους
11 Church Fathers comment on this verse
Just as he satisfied the needs of the hungry, so too did he bestow upon the Gentiles—who lacked scriptures, laws, or commandments—the blessings of the Word. In contrast, he cast the Jews, who were abundant in law and commandments, out of Jerusalem, burdened by their own knowledge and expertise, and empty of true goodness. Though the Jews seem to possess much, they ultimately hold nothing of true value.
The Jewish people were indeed privileged with the Divine Law and the wisdom of the holy prophets. For they possess the blessings of adoption, the splendor, the covenants, the Law, the acts of worship, and the promises (Rom. 9:4). However, they became dull due to their complacency and were filled with pride over their own achievements. In their refusal to humbly approach the Incarnate Christ, they ultimately left empty, carrying away nothing—neither faith, nor understanding, nor hope for future blessings. Consequently, they found themselves exiled from the earthly Jerusalem and estranged from the glorious life that is to come. Not only did they reject the Author of life, but they also crucified the Lord of glory (1 Cor. 2:8), abandoning the Source of living water (Rev.
21:6) and dismissing the Bread that descended from heaven as insignificant (John 6:51). They experienced a famine more desperate than any other, and a thirst more profound than any physical need, for it was not a craving for mere sustenance or drink, but a longing to hear the words of the Lord (Am. 8:11). In contrast, the Gentiles, suffering from spiritual thirst and affliction, were embraced by the Lord, who bestowed upon them abundant spiritual blessings. Thus, the privileges that belonged to the Jews were transferred to them.
Who are those that hunger (Luke 1:53)? The meek and the destitute. And who are the affluent (Luke 1:53)? The arrogant and boastful. Allow me to provide a brief illustration: within one house of worship, a wealthy individual departs with nothing, while a needy person leaves brimming with blessings. Two individuals entered the temple to pray; one was a Pharisee and the other a tax collector <...> (Luke 18:9-12). Observe how the proud boast in their excess, proclaiming their sufficiency not through righteousness but through pride. The Pharisee prays, ‘God, I thank You that I am not like other men—unjust, immoral, adulterous, or even like this tax collector’ (Luke 18:11). But come, you poor and thirsty tax collector; rather, stay right where you are. For the tax collector stood at a distance. Yet the Lord draws near to those of humble heart. He did not have the courage to raise his eyes to heaven, but even where his eyes did not gaze, his heart was already there.
These words regulate our conduct even with respect to sensible things, teaching the uncertainty of all worldly possessions, which are as shortlived as the wave which is dashed about to and fro by the violence of the wind. But spiritually all mankind suffered hunger except the Jews; for they possessed the treasures of legal tradition and the teachings of the holy prophets. But because they did not rest humbly on the Incarnate Word, they were sent away empty, carrying nothing with them, neither faith nor knowledge, and were bereft of the hope of good things, being shut out both of the earthly Jerusalem, and the life to come. But those of the Gentiles, who were brought low by hunger and thirst, because they clung to the Lord, were filled with spiritual goods.
This echoes the statement made by Hannah, the mother of Samuel, who proclaimed, ‘The Lord makes poor and enriches, humbles and exalts’ (1 Samuel 2:7).
"Those who are spiritually hungry and thirsty will find satisfaction, while the affluent are stripped of their emptiness" (Luke 1:53). Before coming to faith, the Gentiles, yearning for the Divine word, are nourished and delight in sacred teachings after their belief. In contrast, the Hebrews, endowed with the law and the Prophets, remain wanting and live as if they were destitute, having forsaken the heavenly gifts. Consequently, their synagogue, which has received what the prophets refer to as 'the book of remission' (Isaiah 50:1; Jeremiah 3:8), is cast away from God's presence, likened to an unfaithful spouse who seeks companionship with strangers, namely demons.
Thus, it has received a 'book of absolution'—often regarded as a divorce—facing exclusion from the holy Sacraments, resulting in spiritual poverty. We can witness, as recorded in the book of Judges, the prophetic truth: in 'all the earth' and in every corner, 'the dew' of Christ's knowledge has been present, while 'only the fleece' of the Jews remains dry (Judges 6:40); the life-giving and renewing grace has departed from them. Yet, let it be known that those who turn from their sins in repentance and seek the Almighty will be filled with rich blessings of diverse virtues, while the demons who formerly thrived on our transgressions will find their riches lost, as foretold by Isaiah, who declared they carried them 'on donkeys and on camels' (Is. 30:6). This squandered wealth evokes deep lamentation and sorrow from demons when we humble ourselves in repentance.
If we consider that the loss of paradisiacal and spiritual blessings is the shared experience of all humanity since the time of our ancestors, it appears that every individual, without exception, should be destitute in spirit. Indeed, by this line of thought, true spiritual wealth seems absent among people. Worse still, there are those who act as if they are affluent, those who, though impoverished in spirit, masquerade as spiritually wealthy. They are, if one may put it this way, rich in pride, vanity, pretense, ignorance, and blindness; consequently, they fail to recognize their dire need for spiritual humility. Some believe that their few acts of kindness or charity make them rich in virtues. Others, having received praise, convince themselves of their own perfection.
Still others have merely succeeded in concealing their faults, leading them to think they no longer require virtues. Another group, focused solely on the pleasures of the flesh, is largely oblivious to the spirit's needs. The abundance of worldly possessions satisfies their earthly appetites, dulling their desire for the spiritual. When their homes are filled and their attire is lavish, and their bodies are indulged, they feel completely content. Similar to how a wealthy person views the poor, they overlook those who speak of the joy found in the spiritual realm, the nakedness of sin, and our humble existence far from the glorious and eternal home of our Heavenly Father. "He that hath an ear, let him hear what the Spirit saith" (Rev. 3:13). "Thou sayest that I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked" (Rev. 3:17). Let us also be attentive to the fate that God has ordained for such deluded and dream-like rich individuals: "He hath filled the hungry with good things; and the rich he hath sent empty away" (Luke 1:53). Why should it be otherwise? The one who believes himself wealthy feels no need; the one who perceives no need does not ask; and the one who does not ask cannot receive, as the Apostle teaches: "Ye have not, because ye ask not" (James 4:2). For the heavenly Giver of gifts, just as He does not instruct us to give pearls to swine, He will not grant benefits without a sincere request; likewise, one who does not seek grace from God cannot obtain it, since their heart is closed. Thus it is declared, "For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened" (Matthew 7:8), ushering one into the hidden kingdom of God.
The joyous and divinely inspired salutation that Elizabeth offered to Mary filled Our Lady with profound delight, prompting her to express her overflowing spirit of joy and thankfulness to God, the Saviour, through a beautiful hymn. This hymn can be seen as comprised of distinct sections: verses 46-47 serve as an introduction relevant to the subsequent content, identifying the focus of admiration—God as Saviour. This notion of salvation is perceived as Messianic. In verse 48 and the first part of verse 49, God is exalted as Saviour in connection with Mary. At that time, the lineage of David was in a state of degradation, with its heirs lacking any notable social standing. Despite belonging to this humble and obscure household, Mary humbly regarded herself as the least significant.
Yet the Lord gazed upon her lowly condition with favor; as a result, all future generations would honor her as the mother of the Saviour, the Messiah. Mary's glorification is a testament to God's omnipotence, leading her to ascribe to Him the title of Mighty One. The latter half of verse 49 and verse 60 acts as a bridge to the glorification of God for the salvation of the Israelites, which is elaborated upon in verses 51-55. This transitional declaration reflects on God's actions regarding Mary, emphasizing His sanctity and boundless mercy toward humanity, especially those who pursue holiness and work out their salvation with reverent awe. This same divine holiness and mercy, extended to future generations who revere Him, serve as the foundation of the salvation God has accomplished through the Messiah for the Israelites (verses 54-55: “mercies are mentioned for Abraham and his seed to the ages of ages”), which Mary prophetically acknowledges as having taken place. In the latter portion, her declaration begins abstractly, using general and metaphorical language (verses 51-53), and then directly addresses those who are humble and hungry, whom God will elevate from their lowly condition, demonstrating His omnipotent strength (“the power of His muscle”). Thus, it becomes evident that the proud in heart, the strong, and the wealthy refer to the Gentiles who wielded authority over the world, particularly over Israel. Until that moment, it seemed as if the Lord had completely overlooked and forsaken His people, allowing the Gentiles dominance; however, He now redeems them, fulfilling the mercies pledged to Abraham and his descendants, which must endure eternally, since these mercies are realized through the Messiah, the everlasting King on David's throne.
Aware of her remarkable significance and the glory that awaits her, the Blessed Mary, beautifully elevated in her humility, confidently proclaims her future role. While she acknowledges herself as merely an instrument of divine Providence, she stands as the most exalted of the chosen women, serving as the gateway for the Messiah's entrance into the world. “He has shown strength with His arm; He has scattered the proud in the imagination of their hearts; He has put down the mighty from their thrones, and exalted the lowly; He has filled the hungry with good things, and the rich He has sent away empty.” These verses encapsulate the essential message of the Gospel, emphasizing that true power and wealth stem from humility. God does not rely on our help to fulfill His plans.
It is imperative that we humbly acknowledge our own unworthiness to be embraced by God. The proud Pharisees and the powerful figures of this world, such as Herod and Caesar, have been cast aside, while the humble maiden of Israel is honored as the focal point of universal adoration in both heaven and earth. The reign of pride, oppression, and riches has come to an end, as God shuns these in favor of rewarding humility, gentle submission, and poverty with His love, holiness, and the radiance of His glory.
"He has filled the hungry with good things" serves as a symbolic depiction of the same idea. Here, hunger and its fulfillment, as well as enrichment and its cessation, are not to be understood in a physical sense, but rather in a spiritual context, for it pertains to the spiritual gifts of the Messiah’s kingdom to come. Those who "hunger and thirst for righteousness" (cf. note to Mt 5:6), who earnestly seek justification before God, and yearn to be filled with the blessings of the Messiah's Kingdom, find complete satisfaction in Him.
In contrast, those who are affluent, who, in their arrogance, perceive themselves as spiritually self-sufficient and lack a desire for the spiritual blessings of the Messiah’s Kingdom, are left empty-handed, clinging to an illusory sense of spiritual wealth, which, in truth, amounts to nothing.
To the hungry, He provided a wealth of blessings, while leaving the wealthy empty-handed.
Passages read together with this verse.
Greek text, 7 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS