II. Poverty: Not in God's Nation

This is part II of a four part series. Part I is here.
 
When humanity chose oppression and exploitation over caring for one another and for God’s creation, God decided to show the world how things ought to work through a single nation. He chose the family of Abraham to display to the entire planet what a kingdom ruled by his principles might look like.
 
God waited until this family had become slaves to an oppressive nation that was executing a kind of genocidal population control by killing all Hebrew baby boys (see Exodus 1). God figured that since this slave race knew first hand what oppression felt like, they would be careful not to oppress others.
 
“True justice must be given to foreigners living among you and to orphans, and you must never accept a widow’s garment as security for her debt. Always remember that you were slaves in Egypt and that the Lord your God redeemed you from your slavery. That is why I have given you this command.” Deuteronomy 24:17-18 (NLT)

Since humans were not responding to our genetic encoding – made in God’s image to govern in such a way as to create and inspire human and environmental flourishing – he gave these liberated slaves specific instructions which they referred to as The Law. If they followed it the world would see how things were meant to be.
 
“There should be no poor among you, for the Lord your God will greatly bless you in the land he is giving you as a special possession. You will receive this blessing if you are careful to obey all the commands of the Lord your God that I am giving you today.” Deuteronomy 15:4-5 (NLT).

Imagine it. An entire nation without a single poor person. But God knew our penchant to stray from his principles, and he knew that a nation like this would be such good news to the poor from surrounding nations that there would always be someone in need in the land. So just to be sure we understood that a nation under his laws would not permit poverty to survive for long, he laid out some additional safeguards.
 
Anyone who loaned money was commanded to forgive any and all debts every seventh year. And every fiftieth year people who had acquired a lot of property, either because of the misfortune of others or because of their own business prowess, were required to give it back to the family from whom they had bought it. This would be a society where there were no super rich or super poor, where everyone was commanded to be open handed with their resources.
 
“But if there are any poor Israelites in your towns when you arrive in the land the Lord your God is giving you, do not be hard-hearted or tightfisted toward them. Instead, be generous and lend them whatever they need. Do not be mean-spirited and refuse someone a loan because the year for canceling debts is close at hand. If you refuse to make the loan and the needy person cries out to the Lord, you will be considered guilty of sin. Give generously to the poor, not grudgingly, for the Lord your God will bless you in everything you do. There will always be some in the land who are poor. That is why I am commanding you to share freely with the poor and with other Israelites in need.” Deuteronomy 15:7-11 (NLT)

The agricultural and societal laws that God gave to this former-slave nation were designed to guard against greed and exploitation and insure that the weak and powerless were defended by law. Poverty could not exist in a family for more than one generation in such a society, nor would any family have to suffer the terrible illusion that they were independent of God because they had become so wealthy (either by accumulating interest on debts or by accumulating other people’s property).
 
Give me neither poverty nor riches; feed me with the food that I need, or I shall be full, and deny you, and say, "Who is the Lord?" or I shall be poor, and steal, and profane the name of my God. Proverbs 30:8-9 (NRSV)
 
Poverty was not part of creation when God dreamed up the world at the beginning. It came about as a result of the Fall. And when God established a nation of freed slaves, poverty would not be part of their reality if they followed his laws. Unfortunately the slaves forgot what it was like to be oppressed and became oppressors themselves. Poverty remained part of the picture.
 
God's next attempt to rid us of this scourge came when the Church was born. Stay tuned for Part III.

Social Justice and Evangelism

It is probably a frightening oversimplification to claim that when the early Church emphasized Jesus' humanity she spawned great social programs and when she emphasized his deity produced great theology. Understanding and expressing the reality of these two natures existing in a single person inspired the historic schisms. To this day we quibble about the deified power of Christ to save and the incarnational power of Christ to serve, as if they were at odds with one another.

This tension between social justice and evangelism - or Christ as Man and Christ as God - is a bit like the tension between LOVE as verb (I love) and LOVE as noun (my love) - it works great both ways, it just depends on what you are trying to say. In fact the noun and verb can have a symbiotic relationship, "A lover loves." I become the noun, a lover, when I consistently engage the act of loving.

I am grieved when Christians feel like an invitation to accept Jesus is the only way to legitimize the protesting of evil or need to throw an altar call in when feeding the homeless, as if confronting evil or doing good were not enough. Jesus held up a Samaritan as the picture of what it meant to inherit eternal life by fulfilling the law of loving your neighbor (Lk 10) even though he had substantial theological issues with what Samaritans believed (Jn 4). Hating evil and loving justice do not need an evangelistic call in order to become valid. Those actions please Jesus all by themselves.

I am grieved when I meet Christians who have no problem protesting unfair wages for migrant farmers but have no desire to call people into a saving relationship with Jesus. How can we see the kingdom come without inviting others to acknowledge the King? Justice flows from a Judge and answering Jesus' question, "who do you say I am?" matters. A friend of mine, Doug Schaupp, observes that it is easier for him to take someone who is good at evangelism and turn them into a lover of justice than to take a socially active Christian and grow them into a good evangelist. That is sad to me.

Separating social justice and evangelism is like getting married and then not living together. Is it better to have the security of a marriage covenant and never see your spouse, or to live together with no real commitment or promise? I want both. Some of us may be more gifted at the prophetic confrontation of evil systems and structures and others at calling people to say yes to Jesus' invitation to trust him for salvation, but we must remain stoutly committed to both.

Jesus as God and Jesus as man, separating those things is heresy.

 

Disclaimer: These blogs are the words of the writers and do not represent InterVarsity or Urbana. The same is true of any comments which may be posted about any blog entries. Submitted comments may or may not be posted within the blog, at the bloggers' discretion.

learn. be. go. serve. ask.

 

"Come, let us bow down in worship, let us kneel before the LORD our Maker."

Psalms 95:6 (NIV)

 
 

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Books by Scott Bessenecker:
The New Friars: The Emerging Movement Serving the World's Poor

How to Inherit the Earth - coming in November
coming in November