The Bible and Poverty: Part 2
The Poor in the Old Testament cont.
In the Old Testament God identifies himself with the poor several times. Indeed, caring for the poor is equated with knowing God in Jeremiah 22:16. According to Proverbs the person who lends to the poor lends to God Himself (Prov. 19:17; 14:21; 22:9; 28:7; 31:20). It should come as no suprise, then, that God's coming Messianic Kingdom was viewed as the hope of the poor. In that coming Kingdom the poor looked forward to a period of blessing, justice, and equality (Is. 11:4; cf 29:19; 41:17; Ps. 132:15).

We can see God's concern for the poor in the establishment of the nation of Israel. With Israel God desired that there be no poor in the land (Dt. 15:4), although he was aware that their would always be poverty due (by implication) to the nation's sinfulness (Dt. 15:11). From this passage it is clear that to do anything less than help the poor in land was considered a sin (v. 7-11). In the Torah God set up a system in which the poor would be fairly treated and assisted. Whatever was left in the corners of fields and whatever grew in the Sabbatical year belongs to the poor (Lev. 9:10; 23:22; Dt. 24:19; Ex. 23:11). No interest was to be charged to the poor (Ex. 22:25; Lev. 25:36). Food could not be sold for a profit to the poor (Lev. 25:37). The poor were to be paid the day they labored (Dt. 24:14f).

The picture of the tithe in the Old Testament, contrary to the modern American Church™ teachings, was primarily about taking care of the poor in the community. The tithe in the Old Testament was actually meant for those who had no inheritance in Israel: orphans and widows, foreigners, and the Levites (Dt. 14:22-29). The tithe was meant to be enjoyed by the family and the Levites for 2 years at a meal, and then in the 3rd year the tithe was to be stored and given to the poor. God specifically tells the Israelites in this passage that he will bless them if they use the tithe to take care of those in need. This passage along with God's identification with the poor makes the often quoted Malachi 3:6-12 make more sense. When Israel was "robbing" God by not giving their tithes, it was because they were not bringing food to the local storehouses for the poor. The only other tithes were to be consumed by the families or the Levites...only the tithe for the poor was stored.

In other areas of the Scriptures, the person who is righteous knows the rights of the poor and works to make them a reality (Prov. 29:7; cf 13:19). Leaders who rule with justice toward the poor will be established forever (Prov. 29:14). Likewise, the righteousness of those who give to the poor will endure forever (Ps. 112:9; cf Dt. 24:13). The Anointed King will be found on the side of the poor...defending, judging with justice, crushing the oppressor, etc. (Ps. 72:2, 4, 12; cf 83:3f). Note Isaiah 58 where religious action does nothing towards improving a relationship with God, but "spending oneself" on behalf of the poor brings about God's revelation.

In contrast to the above paragraph, it is the wicked who primarily deprive the poor of rights. The Old Testament prophets regularly speak out about the oppression of the poor (Is. 3:14f; Jer. 2:34; Am 8:6; ct Am 2:7; 4:1; 5:11; 8:4; Zec. 7:8-14). Interestingly, in Ezekiel the reason for judgement against Sodom and Gomorah was in large part due to the way they treated the poor among them (Ez. 16:49....does this sound like any other nation we know?). Perhaps the city's refusal to welcome and protect the two wandering (seemingly homeless?) strangers said as much (or more) about them as their sexual sins. Notice that Job is righteous for trying to protect them in a sacrificial act of hospitality.


posted by Jimmy at 8:39 PM | |