The Least of These (Part 2)

Poverty in the N.T.

Just as we began in the O.T. by looking at the ways that God had prescribed for dealing with the poor in a “perfect” community, we will continue on in the N.T. by looking at the life of Christ and the way that he handled the poor as the perfect man.

The first observation that we make is that while the gospel make mention of many different times that Christ sought to provide for someone in need, it rarely records His discussion of the poor. This is because what mattered for Christ was the doing. He understood more truly than any that the “walk talks louder than the talk talks” and sought to live a life of sacrifice and love for others. We might mention one of the many times He healed a beggar or provided for a widow. We might cite one of His numerous parables involving the poor, or His discussion with Zacchaeus. But in the end there is only one act that needs to be discussed, and it is the act of ultimate provision. Christ gave up His position in heaven and then His life on earth – He became poor – so that we, as spiritually impoverished people, might partake in the divine nature of God and His rich blessing.[1] For Christ, nothing mattered but what He could do for others, especially those who could do for themselves.

Observation of the apostles and their writings also lends to our understanding of what we are to do for the poor, and especially helps to provide us some ways in which we might practically apply these principals to our lives.

The first thing that we notice is that the poor were being cared for within the body of the Church; that is, it was seen as a serious responsibility of the Church to care for the poor. This is evidenced by the fact that there was a conflict over how much the gentile widows were receiving in aid and that the apostles appointed specific people to take care of this area of church ministry.[2]

The second thing is something that is drawn out in the book James. In chapter two James establishes the rich man and the poor man as equal and encourages those in the Church not be partial to the rich simply because they are materially blessed. This is a strand that we also see in Paul when he says that there is no distinction of social class for those who declare themselves to be in Christ.[3] This is significant because it draws the body of Christ closer together, making each individual the responsibility of the rest of the Church. It carries an implication of “no man left behind.” In essence, it makes the responsibility of caring for the poor less a responsibility or task of the church and more of the very definition of what it means to be Christian and live Christ.[4]

Conclusion/Application for the Global Church

Since we are discussing a “global” theology I thought it would be most fitting to try and make this theology of the poor relevant to the worldwide situation our Church finds itself struggling in. We know that the majority of the Church throughout the world is made up of what is materially and financially considered the “lower class” while in America we enjoy the benefits of a nation with a good economy and a stable government. So how is this reconciled? Is it our responsibility as the Church in America to provide aid to the Church in other parts of the world? I would posit that yes, it is our responsibility to address the needs of our fellow believers, no matter where they live.

On a couple of different occasions we see Paul requesting financial support for groups of believers in other geographical locations, and we see specific local churches responding and seeking to help those other churches in need. I think specifically of Macedonian church mentioned in II Corinthians 8-9 whom Paul praises for their generosity even in their own need.[5]

The foundation is laid and the precedence set; all that is left is for us to respond. We have been graciously gifted with much more than we need and it is our responsibility and our privilege to be able to express God’s love to our fellow brothers and sisters around the world. A little self-sacrifice is the least we can do in the name of the one who forfeited everything to ensure that we would not have to spend an eternity living in spiritual poverty.

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[1] II Corinthians 8:9

[2] Acts 6:1-6

[3] Galatians 3:28; Colossians 3:11

[4] The distinction between the saved and unsaved here is important to note. As Christians we are called to serve the poor whether saved or not. However, we have a special obligation to provide for fellow brothers and sisters of the faith who are in need.

[5] We might also look to the Philippian church who supported Paul, and the aid sent to the Jerusalem church by the other churches – which, in fact is what we take Paul to be referring to in the II Corinthians passage.

The Least of These (Part 1)

Historically the poor have been one of the most overlooked and compromise people groups in every society, and the world of the present is no exception. As the face of the worldwide church continues to configure itself more and more like the church of the south the poor are becoming a reality we can no longer ignore. Tragically, it seems that in recent years the church has offloaded its responsibility to care for the less privileged to government agencies or Para-church organizations. I submit that God has made it the responsibility of His people to care and provide for the “poor” of society, which I will attempt to show with the support of Scripture.

The first thing to be understood when constructing a theology of the poor is the nature of “poorness” or poverty. Poverty is an opportunity to show God’s love and fulfill our humanity, not a sociological problem with an answer or a disease to be eliminated.[1] In fact, Deuteronomy 15:11 tells us that we will always have the poor to deal with, and sets it [poverty] up as an opportunity to minister to our brothers and sisters in need.[2]

Poverty in the O.T.

When God gave the law to Moses he was not simply setting up a moral code of ethics for which the nation of Israel was to abide by, He was also constructing for them a culture and a way to do life. This is significant because this was the prescribed community of God. If properly instituted and obeyed this would be the prime model of life in community. This was no creation of man, but a series of constructs provided by God. The Pentateuch reports an extensive social policy for the provision of the impoverished. If a man was forced to sell his home and possessions, another was to support him as though he were a guest.[3] Owners of farms, orchards, and vineyards were to leave some of the harvest behind so that the poor and needy would not go entirely without food.[4] Employers were even commanded to pay their workers before the sun set on the same day of their work.[5]

As we continue to follow poverty through the O.T., it is next enumerated upon in the wisdom literature. The nature of poverty and its affects are discussed at some length, but we are more interested in the way that Solomon seeks to deal with those who are poor. There seems to be two common themes here; the first being that the man who blesses the poor will himself be blessed while those who take advantage or subjugate them will be punished.[6] The second theme is the idea of giving the poor the justice that they deserve and yet rarely receive because they lack the means to provide it for themselves.[7]

Finally, we approach the prophetic books, and while at first it be surprising that they include so much discussion about the poor, it is understandable. We must remember the things that the nation of Israel was experiencing at the time. They were constantly under attack from enemy nations and were eventually displaced from their homeland. Many of them were forced to begin new lives in a foreign land with virtually nothing of their own. It was in this setting that the prophets stressed to the people of Israel God’s retribution to those who oppressed them, encouraging them by reminding them of God’s covenant with them.[8]

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[1] This is important because Matthew 22 tells us that the two greatest things a human can do is love God and love others, which often becomes the same thing in practice – that is, loving others is loving God. This mandate for love is really just the human doing what he was meant to do. Man was created in the likeness of God, who is the very definition of love. So if man is to fulfill and live out the image of God, then it is necessary that he love others. In fact, one could go so far as to say that he who ceases to love his fellow human beings has forgotten what it means to be human; likewise if we treat the poor as less than human we not only rob them of the dignity that they have as image bearers of God, but we also strip ourselves of our own humanity (Proverbs 14:31; 17:5).

[2] Deut. 15:11 - For there will never cease to be poor in the land. Therefore I command you, 'You shall open wide your hand to your brother, to the needy and to the poor, in your land.' (ESV)

[3] Leviticus 25:25, 35; Deuteronomy 15:7

[4] Leviticus 23:22

[5] Deuteronomy 24:15

[6] Proverbs 14:21; 19:17; 22:9; 28:27

[7] Proverbs 29:7; 29:14; 31:9

[8] Ezekiel 16:49; Amos 4:1-3; 8:4-7; Zechariah 7:10-14