Make Poverty History (2 of 3)

Throughout the Hebrew Bible there are commands to defend the poor. Laws were designed to feed and protect them: Israelites were instructed to leave the edges of their fields unharvested so that the hungry could gather what food they needed (Lev 23:22), and after a period of time they were supposed to cancel all debts owed to one another and return the land to its rightful owners (Lev 25:8-54). Nonetheless, as the kingly elite took control over the country, it became easy to overlook and ignore the plight of the poor. During these times God’s prophets rose up to remind those in power that God chose to defend the poor and to take up their cause:


The LORD takes his place in court;
he rises to judge the people.
The LORD enters into judgment
against the elders and leaders of his people:
“It is you who have ruined my vineyard;
the plunder from the poor is in your houses.
What do you mean by crushing my people
and grinding the faces of the poor?”
declares the Lord, the LORD Almighty. (Isaiah 3:13-15)

The prophets held the unique role of being God’s voice for the society: while the nation ignored and marginalized the impoverished, the prophets reminded the powerful that their wealth came through “grinding the faces of the poor.” The use of the word “face” is significant: those in power live at a distance from the poor and therefore they cannot cross the barriers that have been created to dehumanize their relationships with the poor. In ignorance (or perhaps downright malice) they cannot see that their actions harm and damaging fellow human beings. The oppressed have faces, stories, and are loved by God. The prophets’ voice made sure that they remembered that.

Ultimately, when Jesus came to earth he chose to live among the poor, (2 Cor 8:9, Php 2). He explained that he was sent for them in particular (Lk 4:18-21). And, in his life and teachings he aimed to humanize the poor, to know their names. Of all the characters Jesus mentions in his parables - a prodigal son, a shrewd woman, friends and family members - only one has a name: the beggar Lazarus (Lk 16:19-31), while the rich man in the parable remains nameless.

Jesus’ work with the poor cannot be reduced to the fact that he fed five thousand people, or that he was able to heal the crippled of their illnesses. What is most remarkable about Jesus was not these healings and miracles, but the fact that he removed their anonymity and restored their humanity while the rest of society ignores or marginalizes them. “It isn’t that Jesus healed lepers, it’s that he touched lepers.”