Is the Bible Still Relevant Today?
Part 2 of 3 (or maybe more)
“Since we now live in a society – and a world – that is fitfully drifting toward fascism, the breaking of silence is altogether urgent. In the life of the church, moreover, the breaking of silence by the testimony of the gospel often means breaking the silence among those who have a determined stake in maintaining the status quo.”
- Walter Brueggemann, Interrupting Silence
In today’s blog I’m continuing my study of biblical relevance. It’s important for believers in Jesus to have a solid grasp of the biblical message and how it might be applied in our present situation, especially in today’s political climate with the US collapsing into oligarchy and dictatorship.
Believers often run into the contention that the Bible is old and no longer relevant. If we accept that, then the temptation might be to dismiss it and neglect our Bibles. That would be tragic.
That the Bible is old is, of course, not in dispute. But mere age of thing, a book, or a person doesn’t make it necessarily irrelevant. I came to faith late in life, in my early forties, and as I’ve been reading and discovering Scripture anew I’m often startled at how much more advanced the Bible is in many respects over modern society.
There is, of course, passages in Scripture that are no longer relevant, particularly in the Old Testament. Such passages were written for the original audience but are not universal for all people for all time, and we have the tools to properly handle such texts. Jesus, as well as the New Testament writers, gave us the interpretative guidelines for this. This issue is covered in Chapter 6 of my book, Jesus and Captain Kirk.
The world is rapidly moving towards fascism, and our duty as Christians is to speak truth to power, not seek its favour. To hold out as light against encroaching darkness. To speak out against the lies and expose them for the ugly monstrous perversions that they are.
To do so, we need a solid grasp of the teaching of Scripture and the message of Jesus’ Gospel. It is very liberating. It is surprisingly generous and liberal, especially to the poor and underprivileged, to the “least of these.”
It is also a shockingly damning rebuke to the rich and powerful who seek greater control over the lower classes, who seek to enrich themselves at the expense of the environment, who place profits over people and the planet.
As a conservative Christian who holds a high view of Scripture, I’ve been rapidly moving farther to the left socially, especially in my views of social justice, in large part due to my study of Scripture and gaining a better understanding of its over-all meta-narrative.
It’s incredibly beautiful, liberating, and hopeful. And light-years ahead of today’s world that’s moved into an extremely perverted version of capitalism that has only one overriding guiding principle left to it: maximizing profits and shareholder value, because greed is good.
Corporate America has pretty much discarded all other ethical principles in favour of this one dominate consideration. If it improves profits and shareholder value, it’s good. Anything hindering that is by definition wrong and should be discarded, including laws and regulations that protect the environment, public health and safety.
Climate justice? Oh, that hurts the bottom line. Can’t be done.
Protect the environment? Nope. It doesn’t improve shareholder value.
Increase wages so workers can have a living wage? Why on earth would we do that? If we did that, then how would the top 10% of the population keep 90% of the nation’s wealth?
I could continue, but I think you get the idea.
The studies offered here are discrete discussions of specific texts. The effect for me however, has been cumulative, and I hope it will be so for the reader. They have been adapted from Chapter 1 of my book, Jesus and Captain Kirk.
Social Security is a Biblical Mandate
“When you reap the harvest of your land, you shall not reap the field right up to the edge, neither shall you gather the gleanings … you shall not strip your vineyard bare, neither shall you gather the fallen grapes. You shall leave them for the poor and for the sojourner: I am the Lord your God” (Lev. 19:9-10; 23:22; Deut. 24:19-21).
This legislates a very practical social welfare system appropriate for the 2nd millennia B.C. In that culture the vast majority of people were farmers who lived off the land. Farmers were not to strip their fields bare during harvest, nor were they to reap up to the edges. Whatever fell to the ground, they were to leave. The poor were allowed to go into the fields and collect whatever they needed.
The principle illustrated in this passage is to place people over profits. In our culture, the same principle may take the form of providing funds to buy groceries for those in need, and helping lower income people get a good education so they can get better jobs. Or increasing wages for workers - even though that will cut into corporate profits.
Concern for the poor and eliminating poverty is a biblical principle[1], light years ahead of us with practical guidelines on how to make that happen. Yet there is balance as well. When it comes to assistance to the needy, the biblical intention is not to underwrite a lazy lifestyle.
Because neo-conservatives often make the argument that social assistance will only encourage laziness, let’s look at how the Bible balances that with assisting the needy.
Scripture makes a very clear distinction between the legitimately needy who are willing to work, yet need help to get on their feet, or perhaps unable to work for some reason, from those who are poor because they indulge in an indolent and lazy lifestyle.
The virtues of hard work and thrift are encouraged, and we are strongly warned against laziness. In contrast to the diligent who are “richly supplied”, the lazy man “gets nothing” (Prov.13:4). A slack hand causes poverty, while hard work brings wealth (Prov. 10:4-5).
Poverty comes upon the lazy man like a thief (Proverbs 6:6-11; 24:30-34). They suffer hunger (19:15) because they won’t do what they can to help themselves (19:24). They don’t work, and as a result have nothing even in times of plenty (20:4).
We are warned to “love not sleep, lest you come to poverty” (Prov. 20:13; 24:33-34). In contrast to the diligent who rise “while it is still dark” and go to work (Prov. 31:15; 20:13), the sluggard makes excuses for not doing the same (Prov. 22:14).
As a result, the lazy person is frustrated in their plans and desires because they don’t work at it (Prov. 21:25-26; 13:4). The plans of the diligent, however, lead to abundance (Prov.21:5), the implication being that the diligent are successful due to their perseverance.
The diligent and hard-working individual is personified as a woman in Proverbs 31:10-31. She is willing to work (v.13), gets up early (v.15) and is not idle (v.27). She recognizes the value of her work (vs. 18,19, 24). As a result of her diligence her household is well provided for (vs.15, 21,27). Yet she is not stingy and is willing to assist those in need (v.20).
Scripture encourages hard work and strongly warns against laziness. We are told to “work with your own hands” so that we won’t be dependent on others (1 Thess. 4:11-12). Hard work and persistence will pay off with wealth and abundance: (Prov.10:4-5; 12:11; 28:19; 21:5; 13:4).
Yet there is a difference made between the lazy, personified as the “sluggard” in Proverbs, and the poor. We are not told to assist lazy people. They often cannot be helped because they won’t do what they can to help themselves. Instead, what they need is a change of attitude. The “poor”, on the other hand, are willing to work and do what they can, but need some help (for a beautiful illustration of this, see Ruth 2).
The Bible commands us to be generous with those who have fallen on hard times, with the intention to help them get back on their feet and return to a productive lifestyle in which they can support themselves. But sometimes people need help to get there. This generous spirit towards the poor is tightly linked with justice and righteousness:
“If among you, one of your brothers should become poor…you shall … lend him sufficient for his need, whatever it may be…you shall give to him freely, and your heart shall not be grudging” (Deut.15:7-10).
While the Bible says that laziness will lead to poverty, that is not at all the same as saying the poor are lazy.
This is an important distinction to make. Jesus said: “When I was hungry, you fed me. When I was naked, you clothed me. Whatsoever you did for the least of these, you did for me” (Mat. 25:40).
This would have fallen like thunder on the ears of his first century listeners. In the first century, class structure was rigidly enforced. People believed that the rich and upper classes were favored by God. They were better than everyone else and had God’s blessing – their wealth was evidence of that. The lower classes were not as blessed by God. That’s why they were poor.
Of course, there must be a reason why God decided not to bless the poor. So the poor were suspected of being in their condition due to some character flaw. God didn’t favor them like he did the upper crust.
Sound familiar? The US has much the same problematic attitude, with its overweening concern that so-called ‘free giveaways’ to the poor creates a ‘moral hazard’ that only encourages laziness. We are suspicious of the poor, as if it is somehow their fault, and blame them for their perceived ‘failings’. So we are reluctant to help the poor but have no problem helping the wealthy.[2]
Our myth is that the rich are rich because they’ve worked harder than the rest of us, and the poor are poor because they’ve made bad decisions or aren’t trying hard enough. We are suspicious of the poor, and suspect that on some level they deserve it. So we resist helping them, but will happily bailout the rich.
These are destructive myths. As Martin Luther King Jr. once said: “In this country, we have social welfare for the rich, and rugged free market capitalism for the poor.” It’s almost as if he foresaw the 2008 bank bailouts.
Quakers often cited Matthew 25:40 (quoted above) in their resistance to slavery, using it to make the argument that, “whatever you do to the least of these, you do to me. So when you enslave a black man, you are enslaving Christ.” It can be applied just as well today in the fight against economic injustice. However we treat the disadvantaged, we treat Christ.
In our culture, poverty can become a trap that is extremely difficult to escape. Many low-income people have to work long hours and juggle more than one job just to cover rent and groceries. They are forced to use credit cards, and the debt piles up becoming another anchor that holds them down.
There is no time or money left over for anything that might help them improve their situation, such as go to college to learn a trade. This biblical principle and others we will review in this chapter would help people break out from their low-income trap.
The Bible does not fit neatly within our modern political categories of “Left” and “Right”. It clearly supports traditional liberal values of social assistance and caring for the poor, the needy and the lower classes.
And yet the traditional conservative values of self-reliance, thriftiness and working to provide for yourself are also strongly endorsed by the Bible.
However, Americans today have little patience for such nuance, and are growing more polarized between “Left” and “Right”, with each side unwilling to listen to the concerns of the other.
Rather than demonizing and dismissing the concerns of the other side, we would all be better off trying to understand each other. Both liberals and conservatives have legitimate concerns that find their place in Christian and Jewish scripture, and deserve to be listened to.
Pursue Justice, and Only Justice
“You shall not pervert justice. You shall not show partiality, and you shall not accept a bribe, for a bribe blinds the eyes of the wise and subverts the cause of the righteous. Justice, and only justice, you shall follow” (Deut. 16:18-20).
Pretty clear. Wouldn’t it be nice if we actually did this? If it sounds Pollyanna, it’s only because we’ve become so jaded by the injustice of our system that we’ve lost hope.
There can be no mistake that this justice is to be for everyone – not just the rich, but for the most vulnerable in society, for the poor, and for foreigners living among them.
This effectively levels the playing field and blocks the wealthy from using their power and money to influence court cases, legislation and the course of justice.
The Bible is filled with stark warnings for the rich who “oppress the poor, who crush the needy” (Amos 4:1). Amos refers to them as “fat cows” and threatens them with divine judgement. He strongly denounces religious hypocrisy and economic inequality.
According to Amos, God wasn’t pleased with their religious observances while they took bribes, oppressed the poor, imposed unfair taxes, and perverted justice. God isn’t interested in their songs and religious observance if it is not accompanied with justice. He condemns the rich and powerful – not for being rich and powerful, but for how they used it – for turning justice into ‘wormwood’ (i.e. bitterness) for the poor.
“But let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24).
This verse is quoted by Martin Luther King in his famous Letter from a Birmingham Jail. Reverend King wrote that letter to white clergyman who supported him in principle but were reluctant to take a public stand in support of civil rights.
The context of Amos is fitting. The prophet Amos was confronting the rich and the religious for their hypocrisy.
Lutheran scholar Samuel Thomas writes:
“All the Hebrew prophets exhibit moral outrage, but Amos seems to be downright hopping mad… Throughout Amos 5-6, the prophet lashes out against those who have become rich at the expense of the poor, and against public – but hollow – displays of piety. According to Amos, God says, “I hate, I despise your festivals, and I take no delight in your solemn assemblies” (Amos 5:21). Religious devotion is meaningless if it is accompanied by unfair taxes on the poor, backdoor bribes, and working against those in need (Amos 5:11-12).
Because of these sentiments, this passage has become an important source for some observers of contemporary American religious and political culture. I think Amos would disapprove of the concentration of wealth and the corresponding increase in poverty, and he would rage against the displays of self-importance and exceptionalism in some quarters of American life.
According to Amos, a nation is exceptional by the measure of how it cares for the lowest members of society; and a nation of religious hypocrisy and economic injustice is one that will perish.”[3]
Those who are at ease, who have it good, who “lie on beds of ivory”, will be the first to be taken away in judgement because they forgot the plight of the poor. “Because they sell the righteous for silver and the needy for a pair of sandals – who trample the heads of the poor into the dust and turn aside the way of the afflicted” (Amos 2:6-7).
While I’ve focused on Amos, this theme is found throughout the Bible. In Isaiah’s day, the people were wondering why God seemed so far away, even though they were very religiously devout. They went to church on a regular basis and observed all the right rituals. But God wasn’t impressed with their religiousness because they oppressed their workers (Isaiah 58:3).
Instead of religious observance and ritual fasting, God would prefer they practice social justice: “Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry and to bring the homeless poor into your house; when you see the naked, to cover him?” (Isaiah 58:6-7).
The same theme is carried through into the New Testament. “Religion that is pure and undefiled before God and the Father is this: to visit the orphans and widows in their affliction, and to keep oneself unstained from the world” (James 1:27). James is saying that we are to take care of the vulnerable and poor in our midst.
“What good is it my brothers if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and you just say, ‘Go in peace, be warmed and filled’, without giving them what they need. What good is that?” (James 2:14-16).
A few more samplings: “You shall do no injustice in court”, “You shall not be partial to the poor or defer to the great, but in righteousness shall you judge…”, “You shall not oppress your neighbor or rob him.” (Lev. 19:13,15).
“You shall not curse the deaf or put a stumbling block in front of the blind.” In other words, do not take advantage of the other people’s weaknesses and vulnerabilities.[4]
“You shall not mistreat any widow or fatherless child” (Exodus 22:22). In that society at the time widows and the fatherless were the most vulnerable members of society. We are to apply that same principle to those who are vulnerable and struggling in our society, such as single mothers and low-income earners.
In a message to the king, Jeremiah says: “Do justice and righteousness, and deliver from the oppressor him who has been robbed; do no wrong to the resident alien, the orphan or widow, nor shed innocent blood.” If they do that, it will go well with them (Jeremiah. 22:1-5). Desolation is promised to the king that does not do these things (v.5).
The king and his court were the form of government at the time. Clearly, government is expected to take an active role in defending the welfare of the poor and powerless.
Woe is pronounced on those who expand their fortunes at the expense of others, who oppress workers by keeping their wages down. The good king (i.e. good government) defends the cause of the poor and needy (Jer. 22:13-16). Leaders not interested in doing that are warned of harsh judgement (v.17). The Bible warns that a society that has gone too far into systemic corruption and injustice is bound for self-destruction.[5]
Throughout the Bible (especially Isaiah, Jeremiah, Amos, Micah), desolation is pronounced, not on the poor or working class for any lack of personal piety, but upon national leaders and the rich (in other words, the elite upper class in control), for failing to assist the poor sufficiently.
It is therefore obvious that in Scripture, society and government are expected to take an active role in ensuring social assistance, through the means available to it: fair tax policy, legislation, and the court system.
Let’s wrap up this section with a thought from the Psalms. The Supreme Ruler of the universe is high and exalted, exalted above even the stars and the heavens. He looks down on the earth, and what catches his attention? Who does he notice? Kings and princes? The rich, powerful and talented? Attractive movie stars? No, but the poor and the needy, the lowliest members of society, and he raises them out of the ashes (Psalm 113).
Foreign Immigrants Are to be Treated Like Family
“When a stranger sojourns (i.e. immigrant) with you in your land, you shall not do him wrong. You shall treat the stranger who sojourns with you as a native among you, and you shall love him as yourself” (Lev. 19:33-34). We read elsewhere that “You shall not wrong a sojourner or oppress him” (Exodus 22:21; repeated in 23:9).
Israel was surrounded by pagan nations. In fact, none of the other nations had a religion like the Jews. Foreigners coming into their country would almost always have a different religion, different politics, values and customs. They would have looked and dressed very differently from the Jews.
Yet, this is how God commands them to treat the immigrant. Rather than being afraid and suspicious of immigrants and foreigners, we are to love and accept them. “Perfect love casts out fear” (1 John 4:18).
No Preferential Treatment for the Rich
“You shall not…defer to the great” (Lev.19:15). According to the superior ethic we find in the Bible, the rich don’t get special treatment, they don’t get to buy justice and favorable legislation – unlike modern society which worships and fawns over them and showers them with favors.
Instead, in words carefully crafted not to give the rich any sense of comfort or entitlement, Jesus warned them that it was easier for a camel to pass through the eye of a needle than for a rich man to get into heaven.
He also said: “What good is it if you gain the whole world yet lose your own soul.”
In a starkly chilling parable, Jesus tells the story of a rich man who dies and goes to hell (Luke 16:19-31). The reason for his punishment? Ignoring Lazarus, the poor beggar who laid at his gate every day. According to James 2:1-9:
“My brothers and sisters, show no partiality as you hold the faith…for if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and you pay attention to the one in fine clothing, and [ignore the poor man], have you not made distinctions among yourselves and become judges with evil thoughts? …has not God chosen the poor of this world to be rich in faith and inherit the kingdom…But you have dishonoured the poor man. Are not the rich those who oppress you and drag you into court? ... if you fulfill the royal law according to Scripture, ‘You shall love your neighbor as yourself,’ you are doing well. But if you show partiality, you are committing sin…”
The poor and the rich are to be treated equally in church, in society and in court. Along those lines we find in Deuteronomy this command:
“You shall not show favoritism, and you shall not accept a bribe, for a bribe blinds the eyes of the wise and subverts the cause of the justice…” (Deut. 16:19-20; Exodus 23:8). Also, “You shall not pervert the justice due to the poor in his lawsuit. Keep far from a false charge” (Exodus 23:6-7).
Now isn’t this interesting? Here we have an iron-age society in the 2nd millennia B.C. with a clearer understanding of the basic rules of fair play, justice and equal treatment than what we are practicing in our ‘modern’ society.
In our system people who can afford better lawyers have a better chance in court than those who can’t. Not exactly bribery, in the strict sense, but how is this situation materially different?
The justice system in America favors the rich. You are treated better if you are rich and guilty than poor and innocent. Justice is often denied if you can’t afford it. Thousands of men and women are sitting in prison – even for minor offenses – for no other reason than they couldn’t afford the bail. They are too poor to get out. The course of justice is perverted for the poor because they can’t afford it.
According to the Bible, justice is not something you should have to pay for or be denied if you can’t afford it. This biblical worldview strikes me as much more just than what we typically see in our modern society.
Thanks for reading part 2. I plan on continuing this study of biblical relevance in future posts, adapted from my book, Jesus and Captain Kirk.
[1] Appendix 1, in Jesus and Captain Kirk, provides a survey of social justice passages in the Bible. There are too many to list here.
[2] https://www.theatlantic.com/ideas/archive/2020/04/the-us-should-just-write-checksbut-wont/609637/
[3] Samuel Thomas, “Let Justice Roll Down Like Waters (Amos 5-6)”, [cited 12 Jun 2020]. https://www.bibleodyssey.org/en/passages/main-articles/let-justice-roll-down-like-waters-amos-5--6
[4] Lev. 19:14. I can’t help but point out that this is exactly opposite of the preeminent principle of Darwinian evolution, which entirely depends on the strong taking advantage of the weak.
[5] This is the primary warning of the biblical prophets, notably Isaiah, Amos, and Micah.