Theology of Poverty
How does scripture present the poor?
One lacking material goods, honor, and power. Recent anthropological and sociological studies have shown that the “poor” is not just an economic concept, but is more especially a question of honor, social status, a lack of power that led to oppression.
addition to economic considerations the NT also focuses on the lack of honor, social status, and powerlessness which led to the oppression of the poor. The Epistle of James stands out as a writing concerned for the poor, who lack power—they are at the mercy of the rich. The rich “have dishonored the poor” who have no rights—the poor are brought to court by the rich (Jas. 2:6). The rich are boastful and arrogant, relying solely upon their own power (Jas. 4:13–17). Wealth has brought honor to the rich and shame to the poor (Jas. 2:1–7).
ʿānî H6714 (over 70 times, esp. in Psalms and Isaiah; among several cognates, ʿānāw H6705, which more often can be rendered “humble” or “afflicted,” occurs some 20 times, esp. in Psalms). It is used of the poor and needy, such as those who have a right to the gleanings (Lev. 19:10; 23:22).
The noun ʾebyôn H36 (occurring some 60 times, esp. in Psalms) is used mostly of those who have little or no material possessions. These are the poor who are subject to oppression and abuse (Amos 2:6; 5:12). They are to be the special objects of concern (Exod. 23:11; Deut. 15:11; Prov. 31:9).
A third term, dal H1924 (almost 50 times, esp. in Proverbs), comes from a root meaning “to be low, to languish.” It is used of the poor whose situation was worsened due to oppression (Job 20:19; Prov. 22:16; Amos 4:1). They are contrasted to the rich (Exod. 30:15; Lev. 14:21; Prov. 10:15; 28:11).
The cognate dallâ H1930 occurs only five times and always refers to the poorest class, consisting mainly of vine dressers and plowmen, who were left in Palestine during the Babylonian captivity (2 Ki. 24:14; 25:12; Jer. 40:7; 52:15–16).
Less frequent terms include the following: The verb rûš H8133, “to be poor” (related to yāraš H3769, “to take possession of” or “to dispossess”), occurs over twenty times, especially in Proverbs, where the rich and the poor are contrasted (Prov. 14:20; 22:7; 28:6); and its cognate noun rêš H8203, “poverty,” is used seven times, only in Proverbs (Prov. 6:11 et al.).
As p 928 the situation of the poor worsened, the prophets took up their cause, criticizing especially forced labor (Amos 5:11–12), the enslaving of fellow countrymen (Jer. 34:8–11), and the depriving of widows, orphans, and the poor of their rights (Isa. 10:1–2). The socially strong were guilty of oppression (Amos 2:7; 4:1; 5:11) and an inordinate desire to increase wealth (Isa. 3:15; Amos 8:4). Their hunger for land was driving the poor from their inheritance (Isa. 5:8–10; Mic. 2:2). The injustice was so great that the poor are almost equated with God’s people (Isa. 3:15; 10:2; 14:32).
The situation of the poor often seemed hopeless, but God would not forget them (Ps. 9:12; 40:17; et al.). He pities them and comforts them (Ps. 34:6; Isa. 49:13; et al.). The OT king likewise had a special responsibility to the weak and poor (Ps. 72:4, 12); he could establish his throne by fair treatment of them (Prov. 29:14). Anyone who has a concern for the poor is blessed and rewarded by God (Ps. 41:1; Prov. 14:21); indeed, to honor the poor is to honor God (Prov. 14:31)