Archives for posts with tag: poor

Woe to those who enact evil statutes
And to those who constantly record unjust decisions,
So as to deprive the needy of justice
And rob the poor of My people of their rights,
So that widows may be their spoil
And that they may plunder the orphans.
– Is 10.1-2

One of the things that God makes very clear—so clear that we cannot miss it—is his concern for the poor, the widow, the needy, and the orphan.  In our verse today, the concern extends to their treatment before the law.  They must not be oppressed just because they have no power.  They must be treated just as well as someone who has power and influence.

When we advocate on behalf of the poor, the widow, the orphan, and the needy, we are doing work of which God approves. We may disagree with how government helps the poor, we may even think it hurts sometimes more than helps, but we should also freely and willingly acknowledge the good desire to care for the poor, needy, orphan and widow.

Government isn’t perfect when it comes to programs, but at least it is trying and we should acknowledge and applaud that. My father gave his working life to just such governmental concern for the poor and needy. He was doing work of which God heartily approves.


I consulted with myself and contended with the nobles and the rulers and said to them, “You are exacting usury, each from his brother!” Therefore, I held a great assembly against them.” (Nehemiah 5:7, NASB95)

Here is an example where the NASB doesn’t do a very good job of translation.  It reads: I consulted with myself, which makes Nehemiah look like a dictator (which, given the authority he had he probably could have been).  Other translations help us clarify what Nehemiah meant:

  • I pondered them NIV84, NIV
  • thinking it over NLT, NRSV
  • After serious thought NKJV
  • I thought over this in my heart LEB

I think I like the NKJV translation here: After serious thought. Nehemiah had an issue (the wealthy oppressing the poor by usury) and he had to do something about it, and it took a lot of thought and wisdom to decide what action to take in light of the issue.

Nehemiah acts to protect the poor, which is exactly what he should have done, given the fact that what the wealthy were doing was contrary to the Mosaic Law. Charles Spurgeon writes here:

When he found that his own words were scarcely powerful enough with them, he gathered together the people and let them all have a voice, for in many voices there is power. Some persons are deaf to the voice of justice until it is repeated loudly by thousands of others.

“In many voices there is power.”  We need to remember that.


Let the other of limited means take pride in his high position, ” (James 1:9, Mounce NT)

One thing that we can be sure about from this verse in James is that there were poor people who followed Jesus, and likely a lot of poor people.  The Christian faith from the very beginning with Jesus’ disciples who were fishermen, not educated according to the rabbinical standards of the day, was a faith that accepted all socio-economic levels. James in the very next verses flips around and has instruction for Christians who were wealthy.

Why can a person who is poor take pride in his high position?  Paul answers that question for us: You are not your own,  for you were bought with a price. So glorify God in your body. (1 Cor 6.19b-20)

Those who come to faith in poverty can take pride because Jesus shed his own blood for them, making them of infinite and eternal worth and this is a high position.

Spurgeon writes:  “I conjure you, my beloved brethren, to remember that ye were “bought with a price,”…it is the greatest fact that ever will occur to you: let it operate upon you, let it dominate your entire nature, let it govern your body, your soul, your spirit, and from this day let it be said of you not only that you are a man, a man of good morals and respectable conduct, but this, above all things, that you are a man filled with love to him who bought you, a man who lives for Christ, and knows no other passion.”

The pride of the poor and the humility of the wealthy is that Jesus died for both of them, oh, and he also died for us.

Hate wrong、 and love right, And station Justice in the gate,— Peradventure Yahweh、 God of hosts、 will be gracious unto the remnant of Joseph.” (Amos 5:15, EMPH)

I’m reading through The Emphasized Bible this year for my Bible reading.  It’s not a great translation, and the language is definitely dated, but it has moments when I really like the way it translates individual verses, as here for instance.  I like the imagery that is produced by the words: station Justice in the gate.

The translator capitalizes “Justice” to force us to think about her as “Lady Justice,” as this concept that, because God is God, must be obviously present in the life of Israel.  The reason that Justice should be stationed in the gate is because it was in the gates of the city where the city elders sat and adjudicated civil (and criminal) matters that concerned the city and its inhabitants.  So if Lady Justice is sitting in the gates of a particular city, then that city will be righteous because her affairs will be handled rightly, in a way that honors God.

Therefore, if Lady Justice is present, the wealthy will not be preferred over the poor, but the two will be equal when it comes to matters of law.  Orphans and widows will not be neglected because they do not have a champion, instead the law will ensure that they are treated fairly and correctly.  The problem in Amos’ time was that justice was not being done, widows and orphans were neglected, wrong was loved and right was hated.  Everything was topsy-turvy to the way that God had commanded the life of the nation to operate.  Amos rightly condemns this.

As followers of Christ we ought to be on the side of Lady Justice, not when it is convenient, or when we happen to agree with it, and not when it is merely politically expedient to do so.  We ought to be on the side of justice because this is God-honoring, and we ought to be there no matter the consequences to our reputation or particular choice in political parties.

Defend the defenseless,

The fatherless and the forgotten,

The disenfranchised and the destitute. (Ps. 82.3, Passion Translation)

Psalm 82 is written to those in Israel who act as judges, who hear a case and then make a ruling about that case, but of course, it also reveals God’s heart and the application of that extends to all of us.

God’s heart is for the weakest, the defenseless, the ones who have the least power in society and so were then—and often are in our own society— marginalized, oppressed, and exploited: the orphan, the widow, the disenfranchised, and the poor. While society often forgets these people, and often applies laws in such a way that their concerns are ignored, God does not forget them. God remembers them, and he calls judges of Israel (and us) to remember them also.

There is a lot in Scripture that is difficult to understand, and in any particular situation it is sometimes difficult to know what God calls us to do. In regards to the defenseless, the disenfranchised, and the destitute, this is not one of those situations. What God requires of us is clear as crystal. Adam Clarke puts it this way: “Defend the poor. You are their natural protectors under God.”

He will care for the needy and neglected
When they cry to him for help.
The humble and helpless will know his kindness,
For with a father’s compassion he will save their souls. (Psalms 72:12, Passion Translation)

This King that we worship is an odd king because he seems to care about others more than he does himself, which is quite un-king-like.  In addition, this King seems to care about the weakest and most vulnerable members of society the most.  He will care for the needy and neglected. Most kings care for themselves and neglect the needy, this King is just the opposite.

This King has a father’s compassion, most kings are compassionate only as it suits them to be so.  The humble and helpless will know his kindness, he pays them special attention, he makes sure that they are cared for and have peace and rest.

Spurgeon writes here: “A child’s cry touches a father’s heart, and our King is the Father of his people…The proverb says, “God helps those that help themselves; “but it is yet more true that Jesus helps those who cannot help themselves, nor find help in others.”







I’ve taken a screenshot of Deuteronomy 24.17-22 so that you can see how often the word “sojourner” suddenly appears in the text.  The word can also be translated “alien, stranger, foreigner, or resident alien.”  It refers to the people living in Israel who were not Hebrew.  These were immigrants or aliens residing in the land and they were very often poor.  Notice how God’s heart and concern were for the alien, and he wanted the people to be for them also because they had once been foreigners themselves in the land of Egypt.

Notice also that they were grouped together with the fatherless and the widow.  The reason for this is that orphans and widows, along with resident foreigners, were often the most financially vulnerable in the country.  This was the position of Naomi and Ruth when they returned from Moab after the great famine.  Indeed, Ruth herself went out and gleaned grain left over from those who had harvested the crop so that she and Naomi could survive.

The point of all this is that the most vulnerable in society should be the ones that the people were most concerned about.  We see this same concern in the New Testament as well.  One of the instructions that we see again and again there is to remember the poor.

How we remember the poor and how we serve them is a matter for our own wisdom and creativity to figure out in our particular culture.  Tim Keller has written an excellent book on that particular subject that is well worth reading.  That we remember and serve the poor, is not a subject for debate because this is one of the clear commands of Scripture, and something we see practiced throughout the Bible.