Difference between revisions of "Poverty"

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== Hastings' Dictionary of the Bible <ref name="term_53323" /> ==
<p> <strong> POVERTY </strong> </p> <p> 1. In the OT . The character and degree of the poverty prevalent in a community will naturally vary with the stages of social development through which it successively passes. [[Poverty]] is more acutely felt, and its extremes are more marked, where city-life and commerce have grown up than where the conditions of life are purely nomadic or agricultural. </p> <p> The <em> causes </em> of <em> poverty </em> referred to in the OT (apart from those due to individual folly) are specially ( <em> a </em> ) bad seasons, involving failure of crops, loss of cattle, etc. (cf. &nbsp; 2 Kings 8:1-7 , &nbsp; Nehemiah 5:3 ); ( <em> b </em> ) raids and invasions; ( <em> c </em> ) land-grabbing (cf. &nbsp; Isaiah 5:8 ); ( <em> d </em> ) over-taxation and forced labour (cf. &nbsp; Jeremiah 22:13 f.); ( <em> e </em> ) extortionate usury, the opportunity for which was provided by the necessity for meeting high taxation and the losses arising from bad harvests (cf. &nbsp; Nehemiah 5:1-6 ). </p> <p> In the earlier period, when the tribal system with its complex of clans and families flourished, poverty was not acutely felt. Losses, of course, there were, arising from bad seasons, invasion, and pestilence; we hear, too, of rich men oppressing the poor (cf. Nathan’s parable, &nbsp;2 Samuel 12:1-6 ); but there was little permanent poverty. Matters were maintained in a state of equilibrium so long as the land-system, under which all free [[Israelitish]] families possessed a patrimony, remained in working order. It is significant that in the earlier legislation of JE [Note: [[Jewish]] Encyclopedia.] (cf. esp. the Ten Commandments, &nbsp; Exodus 20:1-17 , and the ‘Book of the Covenant,’ &nbsp; Exodus 20:23 to &nbsp; Exodus 23:33 ) the few references that do occur ( <em> e.g. </em> &nbsp; Exodus 22:25; &nbsp; Exodus 23:6 ) do not suggest that poverty was very wide-spread or acutely felt. During the period of the later monarchy, however, commerce, city-life, and luxury grew apace, and the greed and heartless oppression of the rich, the corruption and perversion of justice, which this state of things brought in its train, were constantly denounced by the great writing prophets, esp. in the 8th cent. (cf. <em> e.g. </em> , &nbsp; Isaiah 1:25 , &nbsp; Amos 4:1; &nbsp; Amos 6:1 ff., &nbsp; Micah 2:1 ff.). </p> <p> The Deuteronomic legislation (7th cent.) bears eloquent testimony to the prevalence of poverty under the later monarchy (cf. &nbsp;Deuteronomy 10:17-19; &nbsp; Deuteronomy 14:28-29; &nbsp; Deuteronomy 14:15; &nbsp; Deuteronomy 23:19-20; &nbsp; Deuteronomy 24:10-21; &nbsp; Deuteronomy 26:12-15 ), and in one famous sentence predicts its permanence (‘the poor shall never cease out of the land,’ &nbsp; Deuteronomy 15:11 ). </p> <p> <em> The classes of poor </em> more particularly mentioned are widows, orphans, and the ‘sojourners,’ or resident strangers, who possessed no landed rights ( <em> gçrim </em> ). The [[Levites]] also are specially referred to in Deut. as an impoverished class (cf. &nbsp; Deuteronomy 12:12 , &nbsp; Deuteronomy 19:18 ), a result of the centralization of worship in the one sanctuary at Jerusalem. All classes of the poor are the objects of special solicitude and consideration in the [[Mosaic]] legislation, particularly in the Priestly Code (cf. <em> e.g. </em> &nbsp; Leviticus 5:7; &nbsp; Leviticus 5:11; &nbsp; Leviticus 19:9-15 etc.) </p> <p> For a long time after the [[Exile]] and [[Return]] the Palestinian community remained in a state of miserable poverty. It was a purely agricultural society, and suffered much from contracted boundaries and agricultural depression. The ‘day of small things’ spoken of by the prophet Zechariah (&nbsp;Zechariah 4:10 ) was prolonged. A terrible picture of devastation (produced by a locust plague) is given by the prophet Joel (ch. 1), and matters were aggravated during the last years of [[Persian]] rule (down to 332), and by the conflict between the Seleucids and Ptolemye for the possession of [[Palestine]] which raged for considerably more than a century (322 198). It is significant that in the Psalms the term ‘ <strong> poor </strong> ’ or ‘lowly’ has become synonymous with ‘pious.’ During the earlier part of the post-exilic period the wealthy Jewish families for the most part remained behind in Babylon. In the later period, after the conquests of [[Alexander]] the Great (from 322), prosperous communities of [[Jews]] grew up in such centres as [[Antioch]] and [[Alexandria]] (the Greek ‘Dispersion‘). Slowly and gradually the Palestinian community grew in importance; for a time under the [[Maccabees]] there was a politically independent Jewish State. A certain amount of material prosperity ensued. Jerusalem, as being a centre of pilgrimage, received large revenues from the Jewish pilgrims who thronged to It: a Temple-tax swelled the revenues of the priesthood. The aristocratic priestly families were very wealthy. But the bulk of the priesthood still remained comparatively poor. The Jewish community of Palestine was still mainly agricultural, hut more prosperous under settled government (the Herods and the Romans); while [[Galilee]] became a hive of industry, and sustained a large industrial population (an artizan class). </p> <p> In dealing with poverty the Jewish legislation displays a very humane spirit. [[Usury]] is forbidden: the poor are to have the produce of the land in [[Sabbatical]] years; and in Deut. tithes are allotted to be given them (&nbsp;Deuteronomy 14:28 etc.); they are to have the right to <strong> glean </strong> (&nbsp; Deuteronomy 24:15; &nbsp; Deuteronomy 24:21 ), and in the Priestly Code there is the unrealized ideal of the [[Jubilee]] Year (&nbsp; Leviticus 25:1-55 , cf. &nbsp; Deuteronomy 15:12-15 ). All these provisions were supplemented by <strong> almsgiving </strong> , which in later [[Judaism]] became one of the most important parts of religious duty (see Alms, Almsgiving). </p> <p> <strong> 2. In the NT </strong> . In the <strong> NT </strong> period conditions were not essentialy altered. The exactions of tax-collectors seem to have been acutely felt (notice esp. the collocation ‘publicans and sinners’), but <strong> almsgiving </strong> was strongly inculcated as a religious duty, the early [[Christians]] following in this respect the example set by the synagogue (cf. &nbsp; Romans 12:18; and St. Paul’s collection for ‘the poor saints at Jerusalem,’ &nbsp; Romans 15:26 , &nbsp; Galatians 2:10 ). The early generations of Christians were drawn mostly from the poorer classes (slaves or freedmen), but the immediate disciples of our Lord belonged rather to what we should call the lower middle class sturdy Galilæan fishermen, owning their own boats, or tax-collectors. It should he noted that in the [[Gospels]] ( <em> e.g. </em> in the Beatitudes) the term ‘ <strong> poor </strong> ’ sometimes possesses a religious connotation, as in the Psalms. </p> <p> G. H. Box. </p>
       
== Charles Buck Theological Dictionary <ref name="term_20271" /> ==
<p> Is that state or situation, opposed to riches, in which we are deprived of the conveniences of life. Indigence is a degree lower, where we want the necessaries, and is opposed to superfluity. Want seems rather to arise by accident, implies a scarcity of provision rather than a lack of money, and is opposed to abundance. [[Need]] and necessity relate less to the situation of life than the other three words, but more to the relief we expect, or the remedy we seek; with this difference between the two, that need seems less pressng than necessity. </p> <p> 2. Poverty of mind is a state of ignorance, or a mind void of religious principle, &nbsp;Revelation 3:17 . </p> <p> 3. Poverty of spirit, consists in an inward sense and feeling of our wants and defects; a conviction of our wretched and forlorn condition by nature; with a dependence on divine grace and mercy for pardon and acceptance, &nbsp;Matthew 5:3 . It must be distinguished from a poor spiritedness, a sneaking fearfulness, which bringeth a snare. It is the effect of the operation of the [[Divine]] Spirit on the heart, &nbsp;John 16:8 .; is attended with submission to the divine will; contentment in our situation; meekness and forbearance as to others, and genuine humility as to ourselves. It is a spirit approved of by God, &nbsp;Isaiah 66:2 . evidential of true religion, &nbsp;Luke 17:13 . and terminates in endless felicity, &nbsp;Matthew 5:3 . &nbsp;Isaiah 57:1-21 . &nbsp;Psalms 34:18 . Dunlop's Ser. lec. 1. vol. 2: Barclay's Dict.; South's Ser. vol. 10: ser. 1; No. 464, Spec. vol. 6:; [[Robert]] Harris's Sermons. ser. 3. part 3. </p>
       
== Vine's Expository Dictionary of NT Words <ref name="term_78812" /> ==
<div> '''1: '''''Πτωχεία''''' ''' (Strong'S #4432 — Noun [[Feminine]] — ptocheia — pto-khi'-ah ) </div> <p> "destitution" (akin to ptocheuo, see POOR), is used of the "poverty" which Christ voluntarily experienced on our behalf, &nbsp;2—Corinthians 8:9; of the destitute condition of saints in Judea, &nbsp;2—Corinthians 8:2; of the condition of the church in Smyrna, &nbsp;Revelation 2:9 , where the word is used in a general sense. Cp. synonymous words under POOR. </p>
       
== King James Dictionary <ref name="term_62086" /> ==
<p> POV'ERTY, n. L. paupertas. See Poor. </p> 1. Destitution of property indigence want of convenient means of subsistence. The consequence of poverty is dependence. <p> The drunkard and the glutton shall come to poverty. &nbsp;Proverbs 23 </p> 2. [[Barrenness]] of sentiment or ornament defect as the poverty of a composition. 3. Want defect of words as the poverty of language.
       
== Webster's Dictionary <ref name="term_159663" /> ==
<p> '''(1):''' ''' (''' n.) Any deficiency of elements or resources that are needed or desired, or that constitute richness; as, poverty of soil; poverty of the blood; poverty of ideas. </p> <p> '''(2):''' ''' (''' n.) The quality or state of being poor or indigent; want or scarcity of means of subsistence; indigence; need. </p>
       
== Baker's Evangelical Dictionary of Biblical Theology <ref name="term_18141" /> ==
<p> <i> See </i> [[Theology Of Poor And Poverty]] </p>
       
== Hastings' Dictionary of the New Testament <ref name="term_56841" /> ==
<p> See Poor, Poverty. </p>
       
== International Standard Bible Encyclopedia <ref name="term_7361" /> ==
<p> ''''' pov´ẽr ''''' - ''''' ti ''''' : </p> 1. Old [[Testament]] References: <p> This word, found but once in the Old Testament (&nbsp;Genesis 45:11 ) outside of the Book of Proverbs in which it occurs 11 times (&nbsp;Proverbs 6:11; &nbsp;Proverbs 10:15; &nbsp;Proverbs 11:24 the King James Version; &nbsp; Proverbs 13:18; &nbsp;Proverbs 20:13; &nbsp;Proverbs 23:21; &nbsp;Proverbs 24:34; &nbsp;Proverbs 28:19 , &nbsp;Proverbs 28:22 the King James Version; &nbsp; Proverbs 30:8; &nbsp;Proverbs 31:7 ), is a translation of יוּרשׁ , <i> ''''' yiwārēsh ''''' </i> , "to be poor," "to come to poverty" (&nbsp;Genesis 45:11 ). Four different [[Hebrew]] words are used in the 11 references in Prov, all bearing the idea of being in need of the necessities of life, although a distinction is made between being in want and being in extreme want. &nbsp;Proverbs 18:23 well illustrates the general meaning of "poverty" as found in this book: "The poor ( ריּשׁ , <i> ''''' rūsh ''''' </i> , "to be impoverished," "destitute") useth entreaties; but the rich answereth roughly." </p> 2. New Testament References <p> "Poverty" occurs 3 times in the New Testament (&nbsp;2 Corinthians 8:2 , &nbsp;2 Corinthians 8:9; &nbsp;Revelation 2:9 ) and is the translation of πτωχεία , <i> ''''' ptōcheı́a ''''' </i> , "to be reduced to a state of beggary or pauperism." </p> <p> The teaching of the Bible on this subject would, however, be incomplete unless all the references to the "poor" were considered in this connection. Indeed the word for "poverty" has its root in the word for "poor" ( πτωχός , <i> ''''' ptōchós ''''' </i> ; עני , <i> ''''' ‛ānı̄ ''''' </i> , or דּל , <i> ''''' dal ''''' </i> ). See [[Poor]] . </p> 3. Two [[Degrees]] of Poverty: <p> At least two degrees of poverty are recognized. The Old Testament does not distinguish between them as clearly as does the New Testament. The New Testament, for example, by its use of two words for "poor" sets forth this distinction. In &nbsp;2 Corinthians 9:9 , "he hath given to the poor," the word used is πένης , <i> ''''' pénēs ''''' </i> , which does not indicate extreme poverty, but simply a condition of living from hand to mouth, a bare and scant livelihood, such as that made by the widow who cast her two mites into the treasury (&nbsp;Luke 21:2 ); while in such passages as &nbsp;2 Corinthians 6:10 : "As poor, yet making many rich," and &nbsp; Luke 6:20 : "Blessed are ye poor" ( πτωχοί , <i> ''''' ptōchoı́ ''''' </i> , a condition is indicated of abject beggary, pauperism, such as that in which we find [[Lazarus]] who was laid at the gate of the rich man's palace, begging even the crumbs which fell from the table of the rich man (&nbsp;Luke 16:20 , &nbsp;Luke 16:21 ). It was into this latter condition that Christ voluntarily entered for our sakes: "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor (a mendicant, a beggar), that ye through his poverty might become rich" (&nbsp;2 Corinthians 8:9 ). Between 30 and 40 times in the New Testament this latter word is used. </p> 4. Causes of Poverty: <p> The causes of poverty are failure of harvest and poor crops (&nbsp;Nehemiah 5:1-3 ); devastation caused by enemies sweeping through the land; the oppression of the people by their own rulers (&nbsp;Isaiah 5:8 ); excessive interest, usury (&nbsp;Nehemiah 5:1-5 ); persecution because of the faith (2 Cor 6; 8). [[Widows]] and orphans by reason of their desolate condition were in a special sense subject to poverty. Gluttony brings poverty (&nbsp;Proverbs 23:21 ), as does indolence (&nbsp;Proverbs 28:19 ). </p> <p> God commanded His people to care for the poor. The exhortations to relieve poverty are numerous, especially in the Pentateuch. Those in poverty must be treated with kindness (&nbsp;Deuteronomy 15:7-11 ); must be allowed to glean in the vineyards (&nbsp;Leviticus 19:10 ); to reap the harvest (&nbsp;Leviticus 23:22; compare Rth 2:14-16); must not be neglected (&nbsp;Proverbs 28:27 ); nor dealt with harshly (&nbsp;Amos 8:4-6 ); must be treated as equal before God (&nbsp;Proverbs 22:2 ); are to share in our hospitality (&nbsp;Luke 14:13 , &nbsp;Luke 14:21 ). Indeed, the truth or falsity of a man's religion is to be tested, in some sense at least, by his relation to those in need (&nbsp;James 1:27 ). The year of Jubilee was intended to be of great benefit to the poor by restoring to them any possessions which they, by reason of their poverty, had been compelled to deed over to their creditors (Lev 25:25-54; &nbsp;Deuteronomy 15:12-15 ). God required certain tithes from His people which were to be devoted to the helping of the poor and needy (&nbsp;Deuteronomy 14:28; &nbsp;Deuteronomy 26:12 , &nbsp;Deuteronomy 26:13 ). So in the New Testament the apostles lay special emphasis upon remembering the poor in the matter of offerings. Paul, especially, inculcated this duty upon the churches which he had rounded (&nbsp;Romans 15:26; &nbsp;Galatians 2:10 ). The attitude of the early [[Christian]] church toward its poor is amply illustrated in that first attempt at communism in Acts 2; 4. James, in his Epistle, stingingly reminds his readers of the fact that they had grossly neglected the important matter of caring for the poor (chapter 2). Indeed, so strong is he in his plea for the care of the poor that he claims that the man who willfully neglects the needy thereby proves that the love of God has no place in his heart, and that he has consequently no real faith in God (&nbsp;James 2:14-26 ). Christians are exhorted to abound in the grace of hospitality, which, of course, is nothing less than kindness to those in need (&nbsp;Romans 12:13; &nbsp;1 Timothy 6:18; &nbsp;1 John 3:17 ). See Poor . </p> <p> The happiest mother and the noblest and holiest son that ever lived were among the poor. Jesus was born of poor parents, and had not where to lay His head (&nbsp;Matthew 8:20 ), no money with which to pay tribute (&nbsp;Matthew 17:27 ), no home to call His own (&nbsp;John 7:53; compare &nbsp;John 8:1 ), and was buried in a borrowed grave (&nbsp;Matthew 27:57-61 ). </p> <p> Figurative: Of course there is also a spiritual poverty indicated by the use of this word - a poverty in spiritual things: "Blessed are the poor in spirit." By this is meant, Blessed are they who feel that they have no self-righteousness, no worth of their own to present to Christ as a ground of their salvation, who feel their utter bankruptcy of spirit, who say "Nothing in my hand I bring." It is to this state of spirit that Christ refers in &nbsp; Revelation 3:17 : "Because thou sayest, I am rich, and have gotten riches, and have need of nothing; and knowest not that thou art the wretched one and miserable and poor and blind and naked." </p>
       
== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_56635" /> ==
<p> is that state or situation opposed to riches in which we are deprived of the conveniences of life. Indigence is a degree lower, when we want the necessaries, and is opposed to superfluity. Want seems rather to arrive by accident, and is opposed to abundance. Need and necessity relate less to the situation of life than the other three words, but, more to the relief we expect or the remedy we seek; with this difference between the two, that need seems less pressing than necessity. Poverty has been sanctified by our blessed Lord in his own person, and in that of his parents; in that of his apostles, and of the most perfect of his disciples. [[Solomon]] besought the Lord to give him neither poverty nor riches (&nbsp;Proverbs 30:8), regarding each extreme as a dangerous rock to virtue. Poverty of mind is a state of ignorance, or a mind void of religious principle and enjoyment (&nbsp;Revelation 3:17). Poverty of spirit consists in an inward sense and feeling of our wants and defects, with a dependence on divine grace and mercy for pardon and acceptance (&nbsp;Matthew 5:3). It is the effect of the operation of the Divine Spirit on the heart (&nbsp;John 16:8). It is attended with submission to the divine will; contentment in our situation; meekness and forbearance to others, and genuine humility as to ourselves. It is a spirit approved by God (&nbsp;Isaiah 66:2), an evidence of true religion (&nbsp;Luke 18:13), and terminates in endless felicity (&nbsp;Matthew 5:3). (See Poor). </p>
       
==References ==
<references>


Poverty <ref name="term_56845" />
<ref name="term_53323"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/poverty Poverty from Hastings' Dictionary of the Bible]</ref>
<p> <b> [[Poverty.]] </b> —That the life of Christ was one of poverty is an impression very generally derived from the familiar words of Is 53, and also from &nbsp;Philippians 2:7 (‘took upon himself the form of a slave’) and &nbsp;2 Corinthians 8:9 (‘he became poor, that ye through his poverty might become rich’). But the general picture of the surroundings of Christ which we find in the [[Gospels]] is one of healthy active life. Throughout [[Nt]] times, until the final agony, the resources of [[Palestine]] were well used, and the population was able to bear considerable taxation with comparative ease; and though [[Judaea]] was liable to scarcity (cf. St. Paul’s care for the [[Jewish]] Christians, &nbsp;1 Corinthians 16:1, &nbsp;Acts 24:17), [[Galilee]] was a hive of industry (see Swete, <i> [[Gospel]] of St Mark </i> , p. lxxxii; and Buhl, art. ‘New [[Testament]] Times ‘in Hasting's Dictionary of the Bible, Extra Vol. p. 45, with authorities cited at end). In accordance with this distinction, the contact of Jesus with the poor as described in the Gospels is almost confined to Judaea and [[Jerusalem]] (&nbsp;Matthew 19:16, &nbsp;Mark 10:21 the rich young ruler; &nbsp;Mark 12:42, &nbsp;Luke 21:1 the poor widow; &nbsp;Matthew 26:6, &nbsp;Mark 14:5 ‘this ointment might have been sold for much and given to the poor’; &nbsp;Matthew 20:30, &nbsp;Mark 10:46, &nbsp;Luke 18:35 the blind beggars outside Jericho; cf. &nbsp;Matthew 25:35). </p> <p> <b> 1. The place of poverty in Christ’s own life. </b> </p> <p> ( <i> a </i> ) <i> The home in [[Nazareth]] </i> .—That Christ’s parents were not wealthy we gather from St. Luke’s narrative of the [[Infancy]] (&nbsp;Luke 2:24), where the offering of the poor is brought at the Presentation; that ‘there was no room for them in the inn’ (&nbsp;Luke 2:7) does not in itself show that they were badly off. Nor does the fact that Nazareth was an inconsiderable town [the question in &nbsp;John 1:46, if implying a bad reputation, is not quite borne out by the facts; see Westcott, <i> St. John, ad loc. </i> ] condemn all its inhabitants to poverty (see Edersheim, <i> Life and Times of the [[Messiah]] </i> , i. 183). Since we are entirely without direct information on either side, we can only conjecture that the form of the townspeople’s question as given in St. Mark (‘Is not this the carpenter?’ &nbsp;Mark 6:3; cf. &nbsp;Matthew 13:55), and the movements of His family (&nbsp;John 2:12, where His mother and His brethren are staying at Capernaum; &nbsp;John 2:2, where His mother and His disciples are guests at Cana) imply a certain position of independence (cf. &nbsp;John 1:38 ‘Where dwellest thou?’). </p> <p> The story in [[Eusebius]] ( <i> Historia Ecclesiastica </i> iii. 19, 20) of the grandsons of [[Judas]] ‘the Lord’s brother’ being summoned before Domitian, and removing his suspicion of them by the appearance of their horny labourers’ hands, can hardly throw light on the circumstances of Christ’s own home. </p> <p> ( <i> b </i> ) <i> The active [[Ministry]] </i> .—Christ and His disciples, certainly did not subsist on charity; true, the Son of Man had not where to lay his head (&nbsp;Matthew 8:20, &nbsp;Luke 9:58); but this shows only that Christ was content not to have a home of His own, not that He could not have had one. The little party had a common ‘bag’ or purse (&nbsp;John 12:6), from which they purchased necessaries (&nbsp;John 4:8; cf. &nbsp;Matthew 16:5, &nbsp;Mark 8:14) and gave to the poor (&nbsp;John 13:29; cf. &nbsp;Matthew 26:9). The disciples’ question before the feeding of the five thousand, as given in St. Mark (&nbsp;Mark 6:37 ‘Shall we buy two hundred pennyworth of bread?’ cf. &nbsp;Luke 9:13), though doubtless ironical, does not suggest actual penury. It would seem that Jesus was in the habit of paying the [[Temple]] tax (&nbsp;Matthew 17:24). As the firstborn, He would under ordinary circumstances have the larger share of whatever property His father might leave. That He was not without well-to-do friends, and used their hospitality, is certain. [[Zebedee]] would seem to have been in a good position (&nbsp;Mark 1:20 ‘with the hired servants’; one of his sons is personally known to the high priest, &nbsp;John 18:15). Perhaps it was through his help that Jesus was able to have a small boat constantly in attendance on Him when preaching at the Lake of Galilee (ἵνα πλοιάριον προσκαρτερῇ αὐτῷ, &nbsp;Mark 3:9). The same thing may be gathered of the household at [[Bethany]] (&nbsp;Luke 10:38; and still more &nbsp;John 11:3; &nbsp;John 11:45; &nbsp;John 12:3); certain women, including the wife of Herod’s steward, ‘minister’ to Him (&nbsp;Mark 15:40, &nbsp;Luke 8:3). He is able to secure an ass on which to enter into Jerusalem (&nbsp;Matthew 21:3, &nbsp;Mark 11:3, &nbsp;Luke 19:31), a lodging at night through the last week (&nbsp;Matthew 21:7, &nbsp;Mark 11:19, &nbsp;Luke 21:37), and the use of an upper room for the [[Passover]] (&nbsp;Matthew 26:18, &nbsp;Mark 14:15); nor is there anything to suggest that Christ’s hunger when He was passing the barren fig-tree was the result of inability to procure food (&nbsp;Matthew 21:18, &nbsp;Mark 11:12). </p> <p> <b> 2. Teaching about poverty. </b> —The blessedness of the poor is the subject of the first [[Beatitude]] (see the following article). In the same discourse occur the prohibitions against taking anxious thought (&nbsp;Matthew 6:25) and laying up treasures (&nbsp;Matthew 6:19). [[Prayer]] for temporal wants is to be for ‘daily bread’ (‘bread of the coming day’ or ‘bread of sufficiency,’ ἄρτος ἐπιούσιος; see Lord’s Prayer) alone (&nbsp;Matthew 6:11, &nbsp;Luke 11:3). Christ bids the disciples of John observe that the poor have the gospel preached unto them (&nbsp;Matthew 11:5, cf. &nbsp;Isaiah 61:1-2, &nbsp;Luke 4:18), and specially contrasts the widow with the rich donors to the Temple treasury (&nbsp;Mark 12:42, &nbsp;Luke 21:3). The danger of wealth is constantly pointed out (&nbsp;Matthew 19:23, &nbsp;Mark 10:23, &nbsp;Luke 18:24 ‘How hardly shall they that have riches enter into the kingdom of heaven’; &nbsp;Matthew 18:8 ‘If thy hand or thy foot cause thee to stumble, cut it off’; &nbsp;Luke 16:19 the parable of [[Lazarus]] and Dives; &nbsp;Luke 12:16 the parable of the Rich Fool, following on Christ’s peremptory refusal to divide the inheritance between the two brothers). Cf. the command to the rich young ruler, ‘Sell all that thou hast,’ &nbsp;Matthew 19:21, &nbsp;Mark 10:21, &nbsp;Luke 18:22, in which there was evidently some personal appropriateness; the demand was not universally made. According to our accounts, the Temple was cleansed of buyers and sellers both at the beginning and the end of the ministry (&nbsp;John 2:14, and &nbsp;Matthew 21:12, &nbsp;Mark 11:15). That Christ had the true [[Israelite]] contempt for money and commercial prosperity is at least hinted in the story of the [[Temptation]] (&nbsp;Matthew 4:10, &nbsp;Luke 4:8), and shown quite plainly in the parable of the Labourers in the Vineyard: ‘It is my will to give unto this last even as unto thee,’ &nbsp;Matthew 20:15,—a principle which, as Ruskin saw ( <i> [[Unto]] this Last </i> ), is a defiance of political economy as ordinarily understood. Compare the anti-commercial statutes in &nbsp;Deuteronomy 15:1 f., &nbsp;Exodus 23:10 f., &nbsp;Leviticus 25:1-15 as to the remission of debts and the reversion of holdings in the [[Sabbatical]] year and year of Jubilee. If faithful to the Law, it was impossible for [[Israel]] to be anything but a comparatively poor nation (note, however, &nbsp;Deuteronomy 15:4), as would necessarily be the case with the [[Christian]] community which obeyed the rules, ‘Give to him that asketh thee,’ and ‘Lend, never giving up hope,’ μηδὲν ἀπελπίζοντες (&nbsp;Luke 6:35; cf. &nbsp;Matthew 6:12, &nbsp;Luke 11:4). Peabody ( <i> Jesus Christ and the Social [[Question]] </i> ) points out the further opposition to current [[Socialism]] implied in the parable of the [[Talents]] (&nbsp;Matthew 25:29, &nbsp;Luke 12:48; cf. &nbsp;Matthew 13:12). </p> <p> An interesting echo of this teaching on poverty, or on the openhandedness that must prevent the dangerous accumulation of wealth, is found in the <i> Gospel of the Hebrews </i> (fragm. 11), where the rich man who came to Christ in the attitude of the young ruler is told that he could not have kept the Law, since people are dying of hunger at his gates. What we do not find, however, in the Gospels, is any eulogy of poverty for its own sake; it is enjoined simply as an almost indispensable aid to serving God aright. And the fact that Christ constantly mixes with what we should call the middle classes and the well-to-do, without rebuking them or bidding them give up all, shows that poverty must be understood in a relative sense, and not as the equivalent of penury. His life was one long protest against the attitude of ‘virtus laudatur et alget.’ To take &nbsp;Matthew 26:11, ‘Ye have the poor always with you,’ to mean that the existence of poverty must be acquiesced in, is to forget all that was said about mercifulness and liberality by Him who, when He saw the multitudes, ‘had compassion on them’ (&nbsp;Matthew 9:36; &nbsp;Matthew 14:14). Christ demanded the surrender not of money in itself, but of everything that could interfere with the interests of the [[Kingdom]] of heaven; in this sense the verb ἀφίημι, ‘to give up, leave’ (&nbsp;Matthew 19:29, &nbsp;Mark 10:28, &nbsp;Matthew 4:20, &nbsp;Mark 1:18; cf. &nbsp;Luke 9:60), is characteristic of the Gospels,—as characteristic as it is in its other meaning of ‘to forgive.’ The ideal is not poverty but service (&nbsp;Matthew 20:27, ‘Whosoever would become first among you shall be your servant’). </p> <p> Literature.—Edersheim, <i> Life and Times of the Messiah </i> ; Schürer, <i> [[Hjp]] </i> [Note: [[Jp]] History of the Jewish People.] <i> passim </i> ; Delitzsch, <i> Artisan Life in the Time of Christ </i> : Vogelstein, <i> Landwirtschaft in Palästina </i> , 1894; Merrill, <i> Galilee in the Time of Christ </i> ; for good remarks on the place of poverty in Christ’s teaching, see Harnack, <i> Das Wesen des Christentums </i> (‘Das Evangelium und die Armut’); <i> Expos. </i> 6th ser. xi. (1905), 321. </p> <p> [[W.]] [[F.]] Lofthouse. </p>
       
 
<ref name="term_20271"> [https://bibleportal.com/dictionary/charles-buck-theological-dictionary/poverty Poverty from Charles Buck Theological Dictionary]</ref>
== References ==
       
<references>
<ref name="term_78812"> [https://bibleportal.com/dictionary/vine-s-expository-dictionary-of-nt-words/poverty Poverty from Vine's Expository Dictionary of NT Words]</ref>
<ref name="term_56845"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/poverty+(2) Poverty from Hastings' Dictionary of the New Testament]</ref>
       
<ref name="term_62086"> [https://bibleportal.com/dictionary/king-james-dictionary/poverty Poverty from King James Dictionary]</ref>
       
<ref name="term_159663"> [https://bibleportal.com/dictionary/webster-s-dictionary/poverty Poverty from Webster's Dictionary]</ref>
       
<ref name="term_18141"> [https://bibleportal.com/dictionary/baker-s-evangelical-dictionary-of-biblical-theology/poverty Poverty from Baker's Evangelical Dictionary of Biblical Theology]</ref>
       
<ref name="term_56841"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/poverty Poverty from Hastings' Dictionary of the New Testament]</ref>
       
<ref name="term_7361"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/poverty Poverty from International Standard Bible Encyclopedia]</ref>
       
<ref name="term_56635"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/poverty Poverty from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
       
</references>
</references>

Latest revision as of 13:57, 14 October 2021

Hastings' Dictionary of the Bible [1]

POVERTY

1. In the OT . The character and degree of the poverty prevalent in a community will naturally vary with the stages of social development through which it successively passes. Poverty is more acutely felt, and its extremes are more marked, where city-life and commerce have grown up than where the conditions of life are purely nomadic or agricultural.

The causes of poverty referred to in the OT (apart from those due to individual folly) are specially ( a ) bad seasons, involving failure of crops, loss of cattle, etc. (cf.   2 Kings 8:1-7 ,   Nehemiah 5:3 ); ( b ) raids and invasions; ( c ) land-grabbing (cf.   Isaiah 5:8 ); ( d ) over-taxation and forced labour (cf.   Jeremiah 22:13 f.); ( e ) extortionate usury, the opportunity for which was provided by the necessity for meeting high taxation and the losses arising from bad harvests (cf.   Nehemiah 5:1-6 ).

In the earlier period, when the tribal system with its complex of clans and families flourished, poverty was not acutely felt. Losses, of course, there were, arising from bad seasons, invasion, and pestilence; we hear, too, of rich men oppressing the poor (cf. Nathan’s parable,  2 Samuel 12:1-6 ); but there was little permanent poverty. Matters were maintained in a state of equilibrium so long as the land-system, under which all free Israelitish families possessed a patrimony, remained in working order. It is significant that in the earlier legislation of JE [Note: Jewish Encyclopedia.] (cf. esp. the Ten Commandments,   Exodus 20:1-17 , and the ‘Book of the Covenant,’   Exodus 20:23 to   Exodus 23:33 ) the few references that do occur ( e.g.   Exodus 22:25;   Exodus 23:6 ) do not suggest that poverty was very wide-spread or acutely felt. During the period of the later monarchy, however, commerce, city-life, and luxury grew apace, and the greed and heartless oppression of the rich, the corruption and perversion of justice, which this state of things brought in its train, were constantly denounced by the great writing prophets, esp. in the 8th cent. (cf. e.g. ,   Isaiah 1:25 ,   Amos 4:1;   Amos 6:1 ff.,   Micah 2:1 ff.).

The Deuteronomic legislation (7th cent.) bears eloquent testimony to the prevalence of poverty under the later monarchy (cf.  Deuteronomy 10:17-19;   Deuteronomy 14:28-29;   Deuteronomy 14:15;   Deuteronomy 23:19-20;   Deuteronomy 24:10-21;   Deuteronomy 26:12-15 ), and in one famous sentence predicts its permanence (‘the poor shall never cease out of the land,’   Deuteronomy 15:11 ).

The classes of poor more particularly mentioned are widows, orphans, and the ‘sojourners,’ or resident strangers, who possessed no landed rights ( gçrim ). The Levites also are specially referred to in Deut. as an impoverished class (cf.   Deuteronomy 12:12 ,   Deuteronomy 19:18 ), a result of the centralization of worship in the one sanctuary at Jerusalem. All classes of the poor are the objects of special solicitude and consideration in the Mosaic legislation, particularly in the Priestly Code (cf. e.g.   Leviticus 5:7;   Leviticus 5:11;   Leviticus 19:9-15 etc.)

For a long time after the Exile and Return the Palestinian community remained in a state of miserable poverty. It was a purely agricultural society, and suffered much from contracted boundaries and agricultural depression. The ‘day of small things’ spoken of by the prophet Zechariah ( Zechariah 4:10 ) was prolonged. A terrible picture of devastation (produced by a locust plague) is given by the prophet Joel (ch. 1), and matters were aggravated during the last years of Persian rule (down to 332), and by the conflict between the Seleucids and Ptolemye for the possession of Palestine which raged for considerably more than a century (322 198). It is significant that in the Psalms the term ‘ poor ’ or ‘lowly’ has become synonymous with ‘pious.’ During the earlier part of the post-exilic period the wealthy Jewish families for the most part remained behind in Babylon. In the later period, after the conquests of Alexander the Great (from 322), prosperous communities of Jews grew up in such centres as Antioch and Alexandria (the Greek ‘Dispersion‘). Slowly and gradually the Palestinian community grew in importance; for a time under the Maccabees there was a politically independent Jewish State. A certain amount of material prosperity ensued. Jerusalem, as being a centre of pilgrimage, received large revenues from the Jewish pilgrims who thronged to It: a Temple-tax swelled the revenues of the priesthood. The aristocratic priestly families were very wealthy. But the bulk of the priesthood still remained comparatively poor. The Jewish community of Palestine was still mainly agricultural, hut more prosperous under settled government (the Herods and the Romans); while Galilee became a hive of industry, and sustained a large industrial population (an artizan class).

In dealing with poverty the Jewish legislation displays a very humane spirit. Usury is forbidden: the poor are to have the produce of the land in Sabbatical years; and in Deut. tithes are allotted to be given them ( Deuteronomy 14:28 etc.); they are to have the right to glean (  Deuteronomy 24:15;   Deuteronomy 24:21 ), and in the Priestly Code there is the unrealized ideal of the Jubilee Year (  Leviticus 25:1-55 , cf.   Deuteronomy 15:12-15 ). All these provisions were supplemented by almsgiving , which in later Judaism became one of the most important parts of religious duty (see Alms, Almsgiving).

2. In the NT . In the NT period conditions were not essentialy altered. The exactions of tax-collectors seem to have been acutely felt (notice esp. the collocation ‘publicans and sinners’), but almsgiving was strongly inculcated as a religious duty, the early Christians following in this respect the example set by the synagogue (cf.   Romans 12:18; and St. Paul’s collection for ‘the poor saints at Jerusalem,’   Romans 15:26 ,   Galatians 2:10 ). The early generations of Christians were drawn mostly from the poorer classes (slaves or freedmen), but the immediate disciples of our Lord belonged rather to what we should call the lower middle class sturdy Galilæan fishermen, owning their own boats, or tax-collectors. It should he noted that in the Gospels ( e.g. in the Beatitudes) the term ‘ poor ’ sometimes possesses a religious connotation, as in the Psalms.

G. H. Box.

Charles Buck Theological Dictionary [2]

Is that state or situation, opposed to riches, in which we are deprived of the conveniences of life. Indigence is a degree lower, where we want the necessaries, and is opposed to superfluity. Want seems rather to arise by accident, implies a scarcity of provision rather than a lack of money, and is opposed to abundance. Need and necessity relate less to the situation of life than the other three words, but more to the relief we expect, or the remedy we seek; with this difference between the two, that need seems less pressng than necessity.

2. Poverty of mind is a state of ignorance, or a mind void of religious principle,  Revelation 3:17 .

3. Poverty of spirit, consists in an inward sense and feeling of our wants and defects; a conviction of our wretched and forlorn condition by nature; with a dependence on divine grace and mercy for pardon and acceptance,  Matthew 5:3 . It must be distinguished from a poor spiritedness, a sneaking fearfulness, which bringeth a snare. It is the effect of the operation of the Divine Spirit on the heart,  John 16:8 .; is attended with submission to the divine will; contentment in our situation; meekness and forbearance as to others, and genuine humility as to ourselves. It is a spirit approved of by God,  Isaiah 66:2 . evidential of true religion,  Luke 17:13 . and terminates in endless felicity,  Matthew 5:3 .  Isaiah 57:1-21 .  Psalms 34:18 . Dunlop's Ser. lec. 1. vol. 2: Barclay's Dict.; South's Ser. vol. 10: ser. 1; No. 464, Spec. vol. 6:; Robert Harris's Sermons. ser. 3. part 3.

Vine's Expository Dictionary of NT Words [3]

1: Πτωχεία (Strong'S #4432 — Noun Feminine — ptocheia — pto-khi'-ah )

"destitution" (akin to ptocheuo, see POOR), is used of the "poverty" which Christ voluntarily experienced on our behalf,  2—Corinthians 8:9; of the destitute condition of saints in Judea,  2—Corinthians 8:2; of the condition of the church in Smyrna,  Revelation 2:9 , where the word is used in a general sense. Cp. synonymous words under POOR.

King James Dictionary [4]

POV'ERTY, n. L. paupertas. See Poor.

1. Destitution of property indigence want of convenient means of subsistence. The consequence of poverty is dependence.

The drunkard and the glutton shall come to poverty.  Proverbs 23

2. Barrenness of sentiment or ornament defect as the poverty of a composition. 3. Want defect of words as the poverty of language.

Webster's Dictionary [5]

(1): ( n.) Any deficiency of elements or resources that are needed or desired, or that constitute richness; as, poverty of soil; poverty of the blood; poverty of ideas.

(2): ( n.) The quality or state of being poor or indigent; want or scarcity of means of subsistence; indigence; need.

Baker's Evangelical Dictionary of Biblical Theology [6]

See Theology Of Poor And Poverty

Hastings' Dictionary of the New Testament [7]

See Poor, Poverty.

International Standard Bible Encyclopedia [8]

pov´ẽr - ti  :

1. Old Testament References:

This word, found but once in the Old Testament ( Genesis 45:11 ) outside of the Book of Proverbs in which it occurs 11 times ( Proverbs 6:11;  Proverbs 10:15;  Proverbs 11:24 the King James Version;   Proverbs 13:18;  Proverbs 20:13;  Proverbs 23:21;  Proverbs 24:34;  Proverbs 28:19 ,  Proverbs 28:22 the King James Version;   Proverbs 30:8;  Proverbs 31:7 ), is a translation of יוּרשׁ , yiwārēsh , "to be poor," "to come to poverty" ( Genesis 45:11 ). Four different Hebrew words are used in the 11 references in Prov, all bearing the idea of being in need of the necessities of life, although a distinction is made between being in want and being in extreme want.  Proverbs 18:23 well illustrates the general meaning of "poverty" as found in this book: "The poor ( ריּשׁ , rūsh , "to be impoverished," "destitute") useth entreaties; but the rich answereth roughly."

2. New Testament References

"Poverty" occurs 3 times in the New Testament ( 2 Corinthians 8:2 ,  2 Corinthians 8:9;  Revelation 2:9 ) and is the translation of πτωχεία , ptōcheı́a , "to be reduced to a state of beggary or pauperism."

The teaching of the Bible on this subject would, however, be incomplete unless all the references to the "poor" were considered in this connection. Indeed the word for "poverty" has its root in the word for "poor" ( πτωχός , ptōchós  ; עני , ‛ānı̄ , or דּל , dal ). See Poor .

3. Two Degrees of Poverty:

At least two degrees of poverty are recognized. The Old Testament does not distinguish between them as clearly as does the New Testament. The New Testament, for example, by its use of two words for "poor" sets forth this distinction. In  2 Corinthians 9:9 , "he hath given to the poor," the word used is πένης , pénēs , which does not indicate extreme poverty, but simply a condition of living from hand to mouth, a bare and scant livelihood, such as that made by the widow who cast her two mites into the treasury ( Luke 21:2 ); while in such passages as  2 Corinthians 6:10 : "As poor, yet making many rich," and   Luke 6:20 : "Blessed are ye poor" ( πτωχοί , ptōchoı́ , a condition is indicated of abject beggary, pauperism, such as that in which we find Lazarus who was laid at the gate of the rich man's palace, begging even the crumbs which fell from the table of the rich man ( Luke 16:20 ,  Luke 16:21 ). It was into this latter condition that Christ voluntarily entered for our sakes: "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor (a mendicant, a beggar), that ye through his poverty might become rich" ( 2 Corinthians 8:9 ). Between 30 and 40 times in the New Testament this latter word is used.

4. Causes of Poverty:

The causes of poverty are failure of harvest and poor crops ( Nehemiah 5:1-3 ); devastation caused by enemies sweeping through the land; the oppression of the people by their own rulers ( Isaiah 5:8 ); excessive interest, usury ( Nehemiah 5:1-5 ); persecution because of the faith (2 Cor 6; 8). Widows and orphans by reason of their desolate condition were in a special sense subject to poverty. Gluttony brings poverty ( Proverbs 23:21 ), as does indolence ( Proverbs 28:19 ).

God commanded His people to care for the poor. The exhortations to relieve poverty are numerous, especially in the Pentateuch. Those in poverty must be treated with kindness ( Deuteronomy 15:7-11 ); must be allowed to glean in the vineyards ( Leviticus 19:10 ); to reap the harvest ( Leviticus 23:22; compare Rth 2:14-16); must not be neglected ( Proverbs 28:27 ); nor dealt with harshly ( Amos 8:4-6 ); must be treated as equal before God ( Proverbs 22:2 ); are to share in our hospitality ( Luke 14:13 ,  Luke 14:21 ). Indeed, the truth or falsity of a man's religion is to be tested, in some sense at least, by his relation to those in need ( James 1:27 ). The year of Jubilee was intended to be of great benefit to the poor by restoring to them any possessions which they, by reason of their poverty, had been compelled to deed over to their creditors (Lev 25:25-54;  Deuteronomy 15:12-15 ). God required certain tithes from His people which were to be devoted to the helping of the poor and needy ( Deuteronomy 14:28;  Deuteronomy 26:12 ,  Deuteronomy 26:13 ). So in the New Testament the apostles lay special emphasis upon remembering the poor in the matter of offerings. Paul, especially, inculcated this duty upon the churches which he had rounded ( Romans 15:26;  Galatians 2:10 ). The attitude of the early Christian church toward its poor is amply illustrated in that first attempt at communism in Acts 2; 4. James, in his Epistle, stingingly reminds his readers of the fact that they had grossly neglected the important matter of caring for the poor (chapter 2). Indeed, so strong is he in his plea for the care of the poor that he claims that the man who willfully neglects the needy thereby proves that the love of God has no place in his heart, and that he has consequently no real faith in God ( James 2:14-26 ). Christians are exhorted to abound in the grace of hospitality, which, of course, is nothing less than kindness to those in need ( Romans 12:13;  1 Timothy 6:18;  1 John 3:17 ). See Poor .

The happiest mother and the noblest and holiest son that ever lived were among the poor. Jesus was born of poor parents, and had not where to lay His head ( Matthew 8:20 ), no money with which to pay tribute ( Matthew 17:27 ), no home to call His own ( John 7:53; compare  John 8:1 ), and was buried in a borrowed grave ( Matthew 27:57-61 ).

Figurative: Of course there is also a spiritual poverty indicated by the use of this word - a poverty in spiritual things: "Blessed are the poor in spirit." By this is meant, Blessed are they who feel that they have no self-righteousness, no worth of their own to present to Christ as a ground of their salvation, who feel their utter bankruptcy of spirit, who say "Nothing in my hand I bring." It is to this state of spirit that Christ refers in   Revelation 3:17 : "Because thou sayest, I am rich, and have gotten riches, and have need of nothing; and knowest not that thou art the wretched one and miserable and poor and blind and naked."

Cyclopedia of Biblical, Theological and Ecclesiastical Literature [9]

is that state or situation opposed to riches in which we are deprived of the conveniences of life. Indigence is a degree lower, when we want the necessaries, and is opposed to superfluity. Want seems rather to arrive by accident, and is opposed to abundance. Need and necessity relate less to the situation of life than the other three words, but, more to the relief we expect or the remedy we seek; with this difference between the two, that need seems less pressing than necessity. Poverty has been sanctified by our blessed Lord in his own person, and in that of his parents; in that of his apostles, and of the most perfect of his disciples. Solomon besought the Lord to give him neither poverty nor riches ( Proverbs 30:8), regarding each extreme as a dangerous rock to virtue. Poverty of mind is a state of ignorance, or a mind void of religious principle and enjoyment ( Revelation 3:17). Poverty of spirit consists in an inward sense and feeling of our wants and defects, with a dependence on divine grace and mercy for pardon and acceptance ( Matthew 5:3). It is the effect of the operation of the Divine Spirit on the heart ( John 16:8). It is attended with submission to the divine will; contentment in our situation; meekness and forbearance to others, and genuine humility as to ourselves. It is a spirit approved by God ( Isaiah 66:2), an evidence of true religion ( Luke 18:13), and terminates in endless felicity ( Matthew 5:3). (See Poor).

References