We cannot expect the Bible to provide us with particular policy instructions for our economy today; the Old Testament in particular was written to an agrarian society, in which people’s work revolved around their biological needs, whereas today’s society is more consumerist. But as ever, the Bible does give us useful, broad principles about humanity, money and possessions, which we can adopt and translate into 21st century Britain.
An important first principle for all of us, as we consider how the Government’s economic policy might impact us, is that ultimately, we are all just stewards of what we own: “the earth is the Lord’s, and everything in it” (Psalm 24:1). God has the first claim on all things that we think belong to us: as David declared, “All things come from you o Lord, and of your own do we give you” (1 Chronicles 29:14).
As stewards, we are to use what we have been given wisely (such as in the Parable of the Talents, in Matthew 25:14-30), but we are not to make an idol out of economic prosperity, or to look to be hoarding for ourselves (Luke 12:16-21). Jesus does not, ultimately, say there is something objectively wrong with being wealthy, and the Old Testament recognises that good stewardship involves passing down an inheritance even to our grandchildren (Proverbs 13:22), but he does sincerely warn us of its dangers (“you cannot serve both God and money”: Matthew 6:24) and we even see a case study of a man who wanted to follow Jesus, but ultimately, couldn’t give up his wealth to become a disciple (Mark 10:17-27). This is a particular threat for kings and governments: God warns them not to accumulate too much silver and gold for themselves, rather than looking to the welfare of their people (Deuteronomy 17:17).
What this does indicate, though, is that, rather than expecting the government to provide the answer to all our economic questions, we have individual responsibility for how we use our wealth, as do other institutions, such as churches (as the early church does in Acts 2 and Acts 4). The Bible doesn’t dictate whether government should be more or less interventionist in economics, although it does provide examples of when it should be involved, speaking on behalf of the poor and the vulnerable (eg. Jeremiah 22:1-5).
Indeed, within God’s vision for the economy, we see that He has a particular concern for the poor. Jesus said that he has come to “proclaim good news to the poor”, in his first public sermon which laid out his agenda to bring the kingdom of God. Various characters are commended for their help of the poor, from Job (Job 29:16), to Shallum, the king of Judah (Jeremiah 22:16) and Tabitha (Acts 9:36). God instructs the nation of Israel to adopt various measures for the benefit of those in poverty, such as the seven-year cancellation of loans (Deuteronomy 15) or the year of Jubilee (Leviticus 25).
Ultimately, God recognises a tension: in Deuteronomy 15, on the one hand, He says, “there need be no poor people among you” if they follow his commands, and yet just a few verses later, “there will always be poor people in the land”. There is a fundamental difference, however, between saying “there need be no poor people among you” and that everyone should own an equal amount; as Jesus said, “the labourer is worthy of his hire” (Luke 10:7), and Paul laid out a rule for the Thessalonians regarding laziness: “The one who is unwilling to work shall not eat.”
God lays out two types of approach in looking to help the poor: we might characterise them as a hand-out, and a hand-up. Both were needed, even if we come to different conclusions as to the balance we seek to strike between them. Some of the provisions God instituted were merely providing the poor with assistance, such as the three-year tithe which was collected on behalf of the vulnerable (Deuteronomy 14:28-29), or the laws around gleaning (although ultimately, the poor still had to go out and collect the grain). Other measures were designed to help the poor to earn a living: they could hire out their services (Leviticus 25:39-43), although crucially, this was not supposed to be a permanent state of affairs, being released from the arrangement at the year of Jubilee.
Such measures were not designed to increase inequality: God specifically said the Israelites should not lend money at interest, and could not sell one another as slaves. God’s plan for the poor was for them to be free and to flourish, in contrast to some measures today around loans and debt. Ultimately, we believe that one day, there will be no economic injustice: we look forward to the day when, as Isaiah said, “No longer will they build houses and others live in them, or plant and others eat. For as the days of a tree, so will be the days of my people; my chosen ones will long enjoy the work of their hands.”
CARE is a company limited by guarantee, registered in England and Wales (No 3481417). Registered as a Charity in England and Wales (No: 1066963) and in Scotland (SC038911)
CARE has no involvement with CARE International.
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17If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.
28 God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.’