Exploiting the Vulnerable in Christian Ethics and Practice
Christian ethics and practice strongly condemn the exploitation of the vulnerable, emphasizing compassion, liberality, and protection for those in need. The example of Christ himself highlights this, as he demonstrated compassion for the weary, the weak in faith, the tempted, the afflicted, the diseased, the poor, and perishing sinners [1]. His sympathy is seen as necessary for his priestly office and an encouragement for believers to pray [1].
Scripture and theological tradition consistently advocate for the care of the vulnerable. For instance, Christ's ability to help those who are tempted stems from his own experience of suffering temptation [3, 10]. This divine empathy serves as a model for believers. Christians are called to exercise communion with God, which is inseparable from showing love and compassion to others, particularly the afflicted, the chastened, the poor, and the weak [4]. This includes extending liberality towards the poor, strangers, and even enemies [5].
Exploitation often involves deceit and taking advantage of those who cannot protect themselves. John Calvin describes the practices of "bad men" who prioritize their own gain and are "always bent on cheating and 'deceiving,'" especially those who are "simple" and "cannot take care of themselves" [9]. Such actions are considered "shameful and flagrant" [9]. Flattery, for example, is identified as a tool used by the wicked, hypocrites, and false prophets to manipulate others, including those in authority [2]. Saints and ministers are explicitly warned against using flattery [2].
The concept of Christian liberty, as described by John Gill, calls believers out of bondage to sin and into the freedom of the Gospel [6]. This liberty, however, is not to be used as an occasion for selfish indulgence or exploitation. Instead, it implies a responsibility to care for others. The apostle Paul, in his own suffering, found pleasure in infirmities and reproaches, not for their own sake, but because they highlighted the glory and strength of Christ [8]. This perspective underscores a commitment to humility and service rather than self-aggrandizement at the expense of others.
The early church fathers also spoke against exploitation. John Chrysostom, for example, describes a violent and shameless individual who compels others to expose their possessions, noting that such a person is "more wicked" than those who merely defraud, because they add contempt to injury [7]. This highlights the severe ethical condemnation of those who not only harm but also demean the vulnerable. The consistent message across Christian traditions is a call to protect and uplift the vulnerable, following Christ's example of compassion and self-sacrifice.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Compassion and Sympathy of Christ, The — Necessary to his priestly office -- Heb 5:2,7. Manifested for the Weary and heavy-laden. -- Mt 11:28-30. Weak in faith. -- Isa 40:11; 42:3; Mt 12:20. Tempted. -- Heb 2:18. Afflicted. -- Lu 7:13; Joh 11:33,35. Diseased. -- Mt 14:14; Mr 1:41. Poor. -- Mr 8:2. Perishing sinners. -- Mt 9:36; Lu 19:41; Joh 3:16. An encouragement to prayer -- Heb 4:15.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Flattery — Saints should not used -- Job 32:21,22. Ministers should not use -- 1Th 2:5. The wicked use, to Others. -- Ps 5:9; 12:2. Themselves. -- Ps 36:2. Hypocrites use, to God. -- Ps 78:36. Those in authority. -- Da 11:34. False prophets and teachers use -- Eze 12:24; Ro 16:18. Wisdom, a preservative against -- Pr 4:5. Worldly advantage obtained by -- Da 11:21,22. Seldom gains respect -- Pr 28:23. Avoid those given to -- Pr 20:19. Danger of -- Pr 7:21-23; 20:5. Punishment of -- Job 17:5; Ps 12:3. Exemplified Woman of Tekoah. -- 2Sa 14:17,20. Absalom. -- 2Sa 15:2-6”
- Hebrews “For in that he himself has suffered being tempted, he is able to help those who are tempted. -- Hebrews 2:18”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Communion With God — Christ set an example of -- Lu 19:41,42. Exhortation to -- Ro 12:15; 1Pe 3:8. Exercise towards The afflicted. -- Job 6:14; Heb 13:3. The chastened. -- Isa 22:4; Jer 9:1. Enemies. -- Ps 35:13. The poor. -- Pr 19:17. The weak. -- 2Co 11:29; Ga 6:2. Saints. -- 1Co 12:25,26. Inseparable from love to God -- 1Jo 3:17; Joh 4:20. Motives to The compassion of God. -- Mt 13:27,33. The sense of our infirmities. -- Heb 5:2. The wicked made to feel, for saints -- Ps 106:46. Promise to those who show -- Pr 19:17; Mt 10:42. Illustrated -- Lu 10:33; 15:20. Exemp”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Liberality — Pleasing to God -- 2Co 9:7; Heb 13:16. God never forgets -- Heb 6:10. Christ set an example of -- 2Co 8:9. Characteristic of saints -- Ps 112:9; Isa 32:8. Unprofitable, without love -- 1Co 13:3. Should be exercised In the service of God. -- Ex 35:21-29. Toward saints. -- Ro 12:13; Ga 6:10. Toward servants. -- De 15:12-14. Toward the poor. -- De 15:11; Isa 58:7. Toward strangers. -- Le 25:35. Toward enemies. -- Pr 25:21. Toward all men. -- Ga 6:10. In leading to those in want. -- Mt 5:42. In giving alms. -- Lu 12:33. In relieving the destitute. -- Isa 58:”
- Galatians (Baptist/Reformed) “John Gill on Galatians 5:12: For brethren, ye have been called unto liberty,.... He calls them "brethren", to testify his affection to them, and to put them in mind of their relation to one another, which required mutual love, a thing he is about to press them to; he asserts that they were "called" not merely externally, but internally, by the effectual grace of God, out of bondage to sin, Satan, and the law, unto the liberty of the Gospel and of the grace of God; that liberty wherewith Christ had made them free, Gal 5:1 this he said in a judgment of charity, hoping well of them: only use no”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: the door, he with confidence opens everything, he compels them to expose all their possessions themselves. 370 Such is the excess of his violence. This man is more wicked than those, inasmuch as he is more shameless and tyrannical. For he that has suffered by fraud is indeed grieved, but he has no small consolation, that he who injured him was afraid of him. But he who together with the injury he suffers is also despised, will not be able to endure the violence. For the ridicule is greater. Tell me, if one committed adultery with”
- 2 Corinthians (Baptist/Reformed) “John Gill on 2 Corinthians 12:8: Therefore I take pleasure in infirmities,.... Not in them simply considered, but as they were made use of to his advantage, for the exercise of his grace, and for his more abundant consolation; and especially as they tended to the glory of Christ, and made his grace, power, and strength the more conspicuous: by infirmities are meant all outward troubles, everything that is mean and abject, distressing and afflicting, whether from Satan or the world; it seems to be a general term, which includes and is explained by the following particulars: in reproaches; of ”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 20.12: is certain that this is a description of the practices of bad men, who think of nothing but their own convenience and gain, and are always bent on cheating and “deceiving.” Christ brings to light those persons, and their tricks and contrivances. To speak against the poor in judgment. 336 336 {Bogus footnote} Various circumstances are brought forward, to present in a more striking light the shamefulness of this wickedness. First, “to deceive the simple,” who cannot take care of themselves, is more shameful and flagrant than to deceive sharper”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 2:17: For in that he himself hath suffered being tempted,.... By Satan, at his entrance on his public ministry, and a little before his death; which was done, not by stirring up sin in him, for he had none, nor by putting any into him, which could not be done, nor could Satan get any advantage over him; he solicited him one thing and another, but in vain; though these temptations were very troublesome, and disagreeable, and abhorrent to the pure and holy nature of Christ, and so must be reckoned among his sufferings, or things by which he suffered: and as afflictions are s”