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Poverty as a Curse from God in Scripture

The concept of poverty as a divine curse in Scripture is complex, with biblical texts and theological traditions offering varied perspectives. While some passages directly link poverty and related hardships to divine judgment for sin, others present poverty as a condition God permits or even uses for specific purposes, without necessarily implying a curse on the individual.

Famine, a severe form of poverty, is frequently depicted in the Old Testament as a direct consequence of God's anger against a sinful people [2]. For instance, God sent famine on account of sin (Leviticus 26:21, 26; Lamentations 4:4-6) and withheld blessings, leading to want (Hosea 2:8-9; Haggai 1:6) [1]. Drought, insect infestations, and devastation by enemies are also described as divine judgments contributing to famine and poverty (Deuteronomy 28:38, 42; Joel 1:4; Amos 4:7, 9) [1]. The prophet Isaiah speaks of people distressed and hungry, cursing their king and God when famine strikes (Isaiah 8:21) [3]. Similarly, the punishment of the wicked is explicitly stated to be "from God" and "on account of their Sin," including iniquity, idolatry, rejection of God's law, and evil ways (Leviticus 26:18; Isaiah 13:11; Jeremiah 36:31) [4].

However, the Bible also presents poverty as a condition that God ordains for various reasons, not always as a direct curse for individual sin. The book of Job, for example, explores the suffering of a righteous man, challenging the simplistic notion that all misfortune is a direct result of personal sin. Job acknowledges that God deprives him of his property and brings him to poverty, even when human agents like the Sabeans are involved, suggesting God's ultimate sovereignty over such events [12]. John Gill, a Baptist/Reformed commentator, notes on 1 Samuel 2:7 that "The Lord maketh poor, and maketh rich," indicating that both states are part of God's wise providence, allowing for human interdependence [9].

The Midrash Rabbah (Jewish Rabbinic tradition) states that "there is nothing in the world as harsh as poverty, as it is harsher than all the suffering in the world" [10]. This tradition also suggests that God "humbles this one and elevates that one," comparing the world to a wheel where fortunes change, implying that poverty is not a fixed state or always a permanent curse [11]. Some rabbinic teachings do link specific actions to poverty as a divine punishment, such as disrespecting ritual washing or a wife cursing her husband [7].

Patristic writers like John Chrysostom distinguish between different kinds of poverty. one tradition argues that not all wealth comes from God, and similarly, not all poverty is a divine curse. He points out that dissolute behavior can lead to poverty, suggesting a self-inflicted condition rather than a direct divine judgment [6]. Chrysostom also speaks of poverty as a "great good" that can lead to humility and virtue, citing Proverbs 10:4 (LXX) and Matthew 5:3 ("Blessed are the poor in spirit") [8]. This perspective views poverty as a potential path to spiritual benefit rather than solely a punitive measure.

The Easton's Bible Dictionary notes that divine maledictions, or curses, "carried their effect with them" [5]. While some curses are pronounced against specific individuals or groups for their actions (e.g., the serpent, Cain), the broader concept of poverty as a curse is often tied to corporate sin or disobedience to God's covenant [5, 2].

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Famine — Sent by God -- Ps 10:16. Often on account of sin -- Le 26:21,26; La 4:4-6. One of God's four sore judgments -- Eze 14:21. Caused by God's blessing withheld. -- Ho 2:8,9; Hag 1:6. Want of seasonable rain. -- 1Ki 17:1; Jer 14:1-4; Am 4:7. Rotting of the seed in the ground. -- Joe 1:17. Swarms of insects. -- De 28:38,42; Joe 1:4. Blasting and mildew. -- Am 4:9; Hag 2:17. Devastation by enemies. -- De 28:33,51. Often long continued -- Ge 41:27; 2Ki 8:1,2. Often severe -- Ge 12:10; 1Ki 18:2; Jer 52:6. Expressed by Taking away the stay of bread, & c. -- Isa 3:1. C”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Famine — The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (Gen. 26:1). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (Gen. 26:1, 17). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (Gen. 41-45). Famines were sent as an effect of God's anger against a guilty people (2 Kings 8:1, 2; Amos 8:11; Deut. 28:22-42; 2 Sam. 21:1; 2 Kings 6:25-28; 25:3; Jer. 14:15; 19:9; 42:17, etc.). A famine was predicted by Agabus (”
  3. Isaiah “They will pass through it, very distressed and hungry; and it will happen that when they are hungry, they will worry, and curse by their king and by their God. They will turn their faces upward, -- Isaiah 8:21”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Punishment of the Wicked, The — Is from God -- Le 26:18; Isa 13:11. On account of their Sin. -- La 3:39. Iniquity. -- Jer 36:31; Eze 3:17-18; 18:4,13,20; Am 3:2. Idolatry. -- Le 26:30; Isa 10:10,11. Rejection of the law of God. -- 1Sa 15:23; Ho 4:6-9. Ignorance of God. -- 2Th 1:8. Evil ways and doings. -- Jer 21:14; Ho 4:9; 12:2. Pride. -- Isa 10:12; 24:21; Lu 14:11. Unbelief. -- Mr 16:16; Ro 11:20; Heb 3:18,19; 4:2. Covetousness. -- Isa 57:17; Jer 51:13. Oppressing. -- Isa 49:26; Jer 30:16,20. Persecuting. -- Jer 11:21,22; Mt 23:34-36. Disobeying God. -- Ne 9:26,27;”
  5. Easton's Bible Dictionary “Easton's Bible Dictionary: Curse — Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions. No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16). The words "curse God and die" (R.V., "renounce God ”
  6. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: her own body grows rich, and a handsome youth oftentimes selling his bloom with disgrace brings himself gold, and the tomb-spoiler by breaking open men’s sepulchres gathers together unjust wealth, and the robber by digging through walls. All wealth therefore is not from God. “What then,” saith one, “shall we say to this expression?” Acquaint thyself first with a kind of poverty which proceeds not from God, and then we will proceed to the saying itself. I mean, that when any dissolute youth spends his wealth either on harlots, or on conjurors, or ”
  7. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Shabbat 62b.13: On a related note, Rabbi Abbahu said, and some say it was taught in a baraita : Three matters bring a person to a state of poverty as a divine punishment from Heaven: One who urinates before his bed while naked, and one who demeans the ritual washing of the hands, and one whose wife curses him in his presence.”
  8. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: but ever follow after poverty: for this is a great good. But (you say) it makes one humble and of little account. [True:] for we have need of this, for it benefits us much. “Poverty” (it is said) “humbles a man.” ( Prov. x. 4 , LXX.) And again Christ [says], “Blessed are the poor in spirit.” ( Matt. v. 3 .) Dost thou then grieve because thou art upon a path leading to virtue? Dost thou not know that this gives us great confidence? But, one says, “the wisdom of the poor man is despised.” ( Eccles. ix. 16 .) And again another says, “Give me neither ri”
  9. 1 Samuel (Baptist/Reformed) “John Gill on 1 Samuel 2:7: The Lord maketh poor, and maketh rich,.... Which is true in a natural sense of the same persons, as might be exemplified in the case of Job; and of different persons, as in the parable of the rich man and Lazarus; for both poverty and riches are of God, see Pro 22:2. Poverty is of God; for though it is sometimes owing to a man's own conduct, yet that there is such a difference among men in general, that some should be poor, and others rich, is owing to the wise providence of God, that men may be dependent on one another. Riches are of God, and are the gifts of his bo”
  10. Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Shemot Rabbah 31:12: Another matter, “you shall not be as a creditor to him,” that is what is written: “One who cares for the poor lends to the Lord, and He will pay his reward.” (Proverbs 19:17). To what extent? “A borrower is a servant to a man who lends” (Proverbs 22:7). Another matter, “to the poor who is with you,” there is nothing in the world as harsh as poverty, as it is harsher than all the suffering in the world. Our Rabbis said: All forms of suffering on one side, and poverty on the other. If it is your wish to know, come and see: When the accuser was denouncing Job ”
  11. Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Shemot Rabbah 31:14: Another matter, “to the poor who is with you,” that is what is written: “But it is God who is the Judge; He humbles this one and elevates that one” (Psalms 75:8). To what is this world similar? To a wheel in a garden. The earthenware vessels in it, the lower ones ascend full and the upper ones descend empty. So too, not everyone who is wealthy today is wealthy tomorrow, and not everyone who is poor today, is poor tomorrow. Why? It is because the world is like a wheel. “For it is due to [ biglal ] this matter” (Deuteronomy 15:10); Rabbi Aḥa said: The world i”
  12. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 34: madness by despair. The Sabeans cruelly and wickedly make a sudden incursion to rob another of his goods. Job acknowledges that he was deprived of all his property, and brought to poverty, because such was the pleasure of God. Therefore, whatever men or Satan himself devise, God holds the helm, and makes all their efforts contribute to the execution of his Judgments. God wills that the perfidious Ahab should be deceived; the devil offers his agency for that purpose, and is sent with a definite command to be a lying spirit in the mo”
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