What does the Bible say about famine?

One of God's 'four sore judgements' which He in past times brought upon the earth, and which He has foretold will again be sent as a punishment. The most severe famines recorded in scripture are the two of seven years' duration, one in the time of Joseph, and the other in the days of Elisha. Gen. 41:27-57; 2 Kings 8:1-2: cf. Ezek. 14:21; Matt. 24:7; Luke 21:11; Rev. 18:8. In speaking of the tribulations that will come upon Israel before the remnant of them are brought into blessing, Amos prophesies that there will be a famine of the 'words of Jehovah.' When judgements are falling on them, they will seek for some word from God for guidance and comfort; but will not find it: God will for a time leave them in darkness and perplexity. Amos 8:11-12.

The famine then was God's call to repentance, and should ever have been so considered: "When heaven is shut up, and there is no rain because they have sinned against Thee." Even where there had been no public departure from God, such an affliction should always have brought them upon their faces, in heart-searching inquiry, Why is this?

From these and other scriptures we learn that in Canaan famine was an instrument of chastisement used by God for the correction of His people. When they, His elect nation, fell into idolatry and immorality, He shut up the heavens, as in the notable instance during Ahab's reign, when on account of His displeasure there was neither dew nor rain for three years and six months (1 Kings 17:1; James 5:17).

Famine in the Land of Israel

The reference in the opening sentence of the Book to famine in the land is itself suggestive of the degenerate state of the chosen people. In their case, famine was not a mere physical contingency, but a mark of divine displeasure. The land which Jehovah had bestowed upon the children of Israel was "a land that flows with milk and honey" — milk from well-fed flocks and herds, and honey from luxuriant vegetation. A threat of starvation in such a fertile land implied that the chastisement of God had fallen upon the tribes because they had neglected His worship and transgressed His laws. And that for this reason God withheld rain from heaven they could have learned from the words of Moses (Deut. 11:8-15). At any rate, we read here, "And it came to pass in the days when the judges ruled (judged) that there was a famine in the land" (ver. 1). The physical fact is stated, but not its moral cause.

It seems a strange contradiction to have a famine at Bethlehem. If there is no food at the "house of bread," where can it be found? And yet famines are not unknown in God's land. Abraham found one in his day, and so did Isaac. The character of the country, with its rugged hills and hot climate, without many perennial streams, made it particularly susceptible to drouth. It was dependent upon the periodic rains, and if these failed there was no river, as in Egypt, to take their place. Thus the land was in a marked way dependent upon heaven, which but illustrates the spiritual meaning. Our heritage is a goodly one, none so fertile, and supplying spiritual food in abundance. But it must be in constant intercourse with heaven for this richness to be made good to us.

If then, for any reason, divine blessing is withheld, the house of bread becomes a place of famine. Well do we know that it is not the desire of God that His people should suffer. He is no niggard, and if the rain is withheld, the fault is with His people and not with Him. He had emphasized this for them, so that they well understood that when heaven was "shut up" it was in chastening.

Verse 16 assures us that the terrible famine in Egypt and Canaan was not merely a providential happening, but God “called for a famine upon the land” to carry out His purpose. It was one ordered item in the great sequence of events.

The siege of Samaria with all its horrors, and the grace of God in all its fulness, were soon forgotten. Neither misery endured, nor mercy received, turned the nation to the Lord their God. Nevertheless, God does not abandon His people. He still acts on their behalf, even though it may be in the way of chastening because of their evil. Thus we find Elisha saying, "The Lord has called for a famine." It is not only revealed to the prophet that a famine is coming, but, that it is sent directly by the Lord, proving the truth of that word which says, "Surely the Lord God will do nothing, but He reveals His secret to His servants the prophets."

Here we find again, as in this entire history, the character of grace of the prophet Elisha. As in 2 Kings 7 he, a true minister of the good news for all, announced the good news to all the people without-respect of persons, so here he is occupied in grace with a faithful remnant, the Shunammite, to whom his heart was attached by so many bonds according to God. This upright woman had been the object of the special care of God who preserved her at a time when His judgment fell upon all the land. The prophet knew of the years of famine beforehand and had informed the Shunammite, just as he had known ahead of time the end of the famine at Samaria and had announced it to all the people, small and great. He communicates his secret to this soul, chosen by him, and whom together with her house he wanted to shelter. The preceding chapter and this one mention two famines. The first, that at Samaria, was local and partial; it was a judgment of God, but the enemy served Him as instrument to produce it. The second which now occupies us, much more severe, was a direct judgment of God extending to all the land of Israel. These same facts are seen in the Revelation, where the judgments at first have a providential character, and then acquire an extreme intensity when they are applied directly by the Lord.

"Rise up," says the prophet to the Shunammite, "and go, thou and thy household, and sojourn wheresoever thou canst sojourn." This woman, whose joy was to dwell in the midst of her people, must abandon her goods and her inheritance and flee before imminent judgment, accepting the first shelter that might present itself. A complete cycle, a week of years, was assigned to her as a time of refuge among strangers. It was not a matter for her of remaining, like Abraham, in Canaan, in the midst of the famine, nor like Isaac of making a short sojourn in Philistia, for neither of these patriarchs was to go down to Egypt. No, she must sojourn where she could, the only condition being that it be not in Canaan. Judgment was to reach to all the land of Canaan, just as to all Egypt in the time of Joseph; only for Canaan now, there was no providential provision to remedy the evil. The Shunammite must remain outside the place of this tribulation which was to come upon all Israel. This is in figure the history of the faithful remnant at the time of the end, whereas the Church, in contrast to the remnant, will be kept from the hour of trial.

God was still dealing with His people. An unusually protracted famine came upon them; and He would have them know that His hand had done it. Moreover, He could exempt whom He would from its operation. The Shunammite woman had passed through her trial, and had glorified God under it. The discipline to which she had been subjected had indeed brought forth the "peaceable fruit of righteousness" to her exercised soul, and God does not prolong discipline unduly. "He Both not willing afflict, nor grieve, the children of men," and in all cases where the object of the trial has been attained, His holiness and truth vindicated, and the lesson learnt, He withdraws the trial. In the case before us we have reason to believe that this woman had now become a widow, otherwise it would be difficult to understand her taking the independent action she does here, so evidently in contrast with the propriety of her action on a previous occasion (2 Kings 4:8-9). The sorrows of her people are strikingly illustrated in her experience, but in close connection with the grace that sustains, and the faith which shines out all the brighter for being tried. The kindness of God toward her is beautifully shown out in His caring for her during these seven years of famine. Jacob and his household were preserved and nourished by Joseph in Egypt. Both are typical of the nation preserved and spared and kept alive, until God's time for bringing them hack to the land of Israel.

Yet there is another side of the truth as to Israel in exile; and we must not omit to notice it. "It came to pass in the days that the judges ruled that there was a famine in the land, and a certain man of Bethlehem-Judah went to sojourn in the country of Moab, he and his wife and his two sons. And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem-judah. And they came into the country of Moab, and continued there. And Elimelech, Naomi's husband, died; and she was left, with her two sons. And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth; and they dwelled there about ten years. And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband" (Ruth 1:1-5). Here we see a proud, self-sufficient Israelite, who, if he find difficulties in Palestine, will go to live elsewhere. He attempts to run away from the hand of God, and death overtakes him. His two sons choose themselves wives of the women of Moab in disobedience of God's warning, and the hand of God reaches them also. Then it is that Naomi, humbled and weakened, submits to God's hand, and foreshadows the spirit of the remnant, who in the coming day of their repentance, will cast themselves upon the mercy and faithfulness of Jehovah, and will find Him gracious unto them.

Moreover, we learn that if the Lord calls for a famine because of the low condition of the nation He will also provide for the godly during the time of famine. Thus, once more, we see the grace of God to the Shunammite. This godly woman, who had cared for the prophet in days of prosperity, is now warned and instructed by the prophet in days of adversity. Her circumstances apparently have changed. It would seem she is now a widow with her only son. She is told to leave the land during the years of famine.