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Government's Responsibility to Care for the Poor in Scripture

The Hebrew Bible outlines specific provisions and expectations for the care of the poor, primarily placing responsibility on individuals and the community, with the governing structures facilitating these practices through law. Mosaic legislation included several mandates designed to prevent destitution and ensure basic sustenance for the needy [1, 2].

One significant provision was the right of gleaning, allowing the poor to collect leftover produce from fields and vineyards after harvest (Leviticus 19:9-10; Deuteronomy 24:19, 21) [1, 2]. During sabbatical years, the land's produce was to be shared by the poor and strangers (Exodus 23:11; Leviticus 25:6) [1, 2]. The Jubilee year offered a mechanism for the poor to recover lost property, particularly land, which prevented permanent economic disenfranchisement (Leviticus 25:25-30) [1, 2]. Usury was forbidden, and pledged garments taken as collateral were to be returned by nightfall (Exodus 22:25-27; Deuteronomy 24:10-13) [1]. These laws collectively fostered a spirit of charity and aimed to prevent widespread poverty [8].

Beyond these specific laws, the Old Testament emphasizes God's concern for the poor and vulnerable. Psalms frequently highlight God as the one who "does judgment for the oppressed" and "gives bread to the hungry" (Psalm 146:7, YLT) [3]. God is depicted as maintaining the rights of the poor and delivering them (Psalm 140:12; Job 36:15) [4, 6]. The Lord "lifts the poor out of the dust" and "the needy out of the lowest place" (1 Samuel 2:8, BBE) [5]. Isaiah condemns those who exploit the poor, noting that God is their protector and calls his people to share this concern (Isaiah 3:15) [13]. The prophet warns that the "firstborn of the poor will eat, and the needy will lie down in safety" while the oppressors face destruction (Isaiah 14:30) [7].

While the Mosaic Law established a framework, the responsibility for caring for the poor was largely distributed among individuals and families within the community. The rich were explicitly commanded to be generous (Deuteronomy 15:7-11) [1]. The concept of hospitality, particularly towards strangers, was also deeply intertwined with care for the poor, with laws framed to encourage compassion, recalling Israel's own experience as strangers in Egypt (Leviticus 19:33-34; Deuteronomy 15:7) [9].

Later Jewish tradition, as seen in the Midrash Rabbah, reinforces the importance of charity. one tradition states that "He who cares for the poor lends to the Lord" (Proverbs 19:17), implying divine reward for such actions [16]. This tradition also suggests that if individuals do not contribute sufficiently to charity, their money might be confiscated by governmental authorities, which were sometimes identified with "the sated of Esau" or non-Jewish powers [14]. This indicates a recognition of governmental authority's role, even if punitive, in ensuring some form of redistribution or care for the poor. Josephus, in his Antiquities of the Jews, describes instances where rulers, such as a king repairing his kingdom, ensured that "nobody who had been in want was left destitute of a suitable assistance" [10].

In the New Testament, while the Mosaic legal framework is not directly replicated for the Christian community, the principle of caring for the poor remains central. The early church saw deacons appointed to administer alms and care for the poor and sick, as described by Paul (Romans 12:8) [11]. Paul also emphasizes mutual responsibility among Christians, where affluent believers should assist poorer ones so that "all may have enough" (2 Corinthians 8:15, quoting Exodus 16:18) [15]. Patristic writers like Lactantius further articulated the duty to be charitable to all in need, whether due to poverty, illness, or large families, viewing the distribution of aid as a stewardship responsibility [12].

The biblical emphasis on caring for the poor is not merely a suggestion but a divine expectation, with God himself identified as the ultimate protector and provider for the needy [6]. The laws and exhortations throughout Scripture demonstrate a consistent concern for social justice and the well-being of the vulnerable, with various levels of society, including governing structures, implicitly or explicitly tasked with facilitating this care.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Poor — The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19, 21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6). (3.) In the year of jubilee they recovered their property (Lev. 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the poor (Deut. 15:7-11). (5.) In the sabbatical and jubi”
  2. Smith's Bible Dictionary “Smith's Bible Dictionary: Poor — The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: + The right of gleaning. (Leviticus 19:9,10; 24:19,21) + From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) + Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) + Prohibition of usu”
  3. Psalms “Psalms 146:7 (YLT) — Doing judgment for the oppressed, Giving bread to the hungry.”
  4. Psalms “Psalms 140:12 (BBE) — I am certain that the Lord will take care of the cause of the poor, and of the rights of those who are troubled.”
  5. I Samuel “I Samuel 2:8 (BBE) — Lifting the poor out of the dust, and him who is in need out of the lowest place, to give them their place among rulers, and for their heritage the seat of glory: for the pillars of the earth are the Lord's and he has made them the base of the world.”
  6. Torrey's Topical Textbook “Torrey's Topical Textbook: Poor, The — Made by God -- Job 34:19; Pr 22:2. Are such by God's appointment -- 1Sa 2:7; Job 1:21. Condition of, often results from Sloth. -- Pr 20:13. Bad company. -- Pr 28:19. Drunkenness and gluttony. -- Pr 23:21. God Regards equally with the rich. -- Job 34:19. Forgets not. -- Ps 9:18. Hears. -- Ps 69:33; Isa 41:17. Maintains the right of. -- Ps 140:12. Delivers. -- Job 36:15; Ps 35:10. Protects. -- Ps 12:5; 109:31. Exalts. -- 1Sa 2:8; Ps 107:41. Provides for. -- Ps 68:10; 146:7. Despises no the prayer of. -- Ps 102:17. Is the refuge of. -- Ps 14:6. Shall never c”
  7. Isaiah “The firstborn of the poor will eat, and the needy will lie down in safety; and I will kill your root with famine, and your remnant will be killed. -- Isaiah 14:30”
  8. Easton's Bible Dictionary “Easton's Bible Dictionary: Alms — Not found in the Old Testament, but repeatedly in the New. The Mosaic legislation (Lev. 25:35; Deut. 15:7) tended to promote a spirit of charity, and to prevent the occurrence of destitution among the people. Such passages as these, Ps. 41:1; 112:9; Prov. 14:31; Isa. 10:2; Amos 2:7; Jer. 5:28; Ezek. 22:29, would also naturally foster the same benevolent spirit. In the time of our Lord begging was common (Mark 10:46; Acts 3:2). The Pharisees were very ostentatious in their almsgivings (Matt. 6:2). The spirit by which the Christian ought to be actuated in this d”
  9. Smith's Bible Dictionary “Smith's Bible Dictionary: Hospitality — Hospitality was regarded by most nations of the ancient world as one of the chief virtues. The Jewish laws respecting strangers (Leviticus 19:33,34) and the poor, (Leviticus 23:14) seq. Deuteronomy 15:7 And concerning redemption (Leviticus 25:23) seq., etc. are framed in accordance with the spirit of hospitality. In the law compassion to strangers is constantly enforced by the words "for ye were strangers in the land of Egypt." (Leviticus 19:34) And before the law, Abraham's entertainment of the angels, (Genesis 18:1) seq., and Lot's, (Genesis 19:1) are ”
  10. Project Gutenberg “Flavius Josephus, Antiquities of the Jews, CHAPTER 9, section 3: their fruitful soil, so that every one had now a plentiful provision of food. Upon the whole, when the harvest of the land was approaching, he sent no fewer than fifty thousand men, whom he had sustained, into the country; by which means he both repaired the afflicted condition of his own kingdom with great generosity and diligence, and lightened the afflictions of his neighbors, who were under the same calamities; for there was nobody who had been in want that was left destitute of a suitable assistance by him; nay, further, the”
  11. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 85: deacons, of whom two classes are mentioned by Paul in the Epistle to the Romans, “He that giveth, let him do it with simplicity;” “he that showeth mercy, with cheerfulness” ( Rom. 12:8 ). As it is certain that he is here speaking of public offices of the Church, there must have been two distinct classes. If I mistake not, he in the former clause designates deacons, who administered alms; in the latter, those who had devoted themselves to the care of the poor and the sick. Such were the widows of whom he makes mention in the Epistle”
  12. Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — THAT WE OUGHT TO BE CHARITABLE TO ALL SORTS OF PERSONS IN WANT. (part 1): IV. For what if some are neither widows nor widowers, but stand in need of assistance, either through poverty or some disease, or the maintenance of a great number of children? It is thy duty to oversee all people, and to take care of them all. For they that give gifts do not of their own head give them to the widows, but barely bring them in, calling them free-will offerings, that so thou that knowest those that are in affliction mayest as a good stewar”
  13. Isaiah (Protestant academic) “Tyndale House on Isaiah 3:15: 3:15 The Lord cares for the poor. These were the marginalized and oppressed (see 1:17), but God is their protector (see 25:4). God called for his people to share his concern for the poor, but the Israelites were exploiting them to gain wealth (see 3:14).”
  14. Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Vayikra Rabbah 34:13: “And offer [your soul] to the hungry” (Isaiah 58:10); if you merit, [you will give] to the hungry of Jacob; if not, to the sated of Esau. 34 If you do not contribute sufficiently to charity, your money will be confiscated by the non-Jewish authorities. In the time of the Sages, this was Rome, which is identified as a descendant of Esau. “And bringing home the wretched poor” (Isaiah 58:7), these are the poor from their youth. 35 They present themselves as needy even though they are no longer poor. Some explain that this refers to the governmental authoritie”
  15. 2 Corinthians (Protestant academic) “Tyndale House on 2 Corinthians 8:15: 8:15 Paul quotes from Exod 16:18 to say that there is a mutual responsibility among Christians: Affluent believers (the Corinthians) should help poor believers (in Jerusalem) so that all may have enough.”
  16. Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Vayikra Rabbah 34:2: Another matter, “if your brother will become poor” – that is what is written: “He who cares for the poor lends to the Lord” (Proverbs 19:17). Rabbi Elazar said: It is written: “He gives food to all flesh” (Psalms 136:25). This one 3 The individual who supported the poor. came and snatched the mitzva from Him. The Holy One blessed be He said: ‘It is incumbent upon Me to pay him his reward.’ That is what is written: “And He will pay his reward” (Proverbs 19:17). Rabbi Tanḥuma said it in the name of Rabbi Ḥiyya bar Abba, Rabbi Naḥman said it in the name of Rab”
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