nts 507 wealth and poverty in the bible class vi: wealth and poverty in wisdom literature i © dr....

NTS 507 WEALTH AND POVERTY IN THE BIBLE

Class VI: Wealth and Poverty in Wisdom Literature I© Dr. Esa Autero

Wealth and Poverty in Wisdom Literature I

1.1 Introduction Law of Moses

Foundation for life and just ordering of society for covenant people

Prophets God raised up in crisis situation Expose sin and injustice, speak to powers, and call people to repentance.

Wisdom literature (Job, Proverbs, Ecclesiastes, some Psalms) Practical application of the Law and created order & social stability


Wisdom literature: Reflection on lived experience based on “fear of the LORD”

“Mundane” matters: work, speech, money, honesty, sexuality, friend, land Wise living is responsible choices

Wicked or righteous; wise or fool; diligent or sluggard Observation of God’s creation over time and reflecting on it

How to live well, responsibly, safely, and happily Good choices bring good consequences, negative choices bad consequences Some observations not morally true – observations not exhortation to act

Principles, not promises: invitation to reflect and change “penny saved is a penny earned”

“study hard in school and you’ll get to good college, study hard and you’ll get a good job, work hard and you’ll get promoted [or a better job] – and then receive a good salary with health benefits and good retirement”

Not true in every individual care – provides a foundation for moral reflection


2.1 Wealth and poverty in Proverbs Different collections

Prov 1-9 – reflects wealth – wealth, wisdom & power connected* The proverbs of Solomon (Prov 10:1-22:16 & 25-29)

Out of 513 verses 120 [23%] refer to “wealth, a comfortable existence, or positions of power and influence” (Whybray 1990: 13)**

More than 70 verses refer directly*** to poverty or low social status (ibid. 15) “The words of the wise” (22:17-24:22) – reflects relative wealth**** Sayings of “the wise” (Prov 24:23-34) – social location as above King Agur’s sayings (Prov 30) “neither wealth nor poverty” – “golden mean” Lemuel of Massa’s sayings (Prov 31) – king as dispenser of justice &

wise and industrious woman Proverbs seems to reflect authors who were relatively well off or rich


Observations about wealth/poverty (10:15; 13:8, 23; 14:20; 18:11, 23; 19:4, 6-7; 22:7)

The rich man’s (Hb. asir) wealth (Hb. hon) is his fortress, The ruin (Hb. mehittat) of the poor (Hb. dallim) is their poverty (Hb. reysham). (10:15; cf. 18:11) “Wealthy man” (Hb. asir) – not wealth – always negative in Proverbs

Wealth (Hb. hon) is to be priced (12:27; 13:7; 19:14; 29:3)

Wealth – thought of security & invincibility (Hb. qiryat; fortress/city) Poverty is “ruin” (fear/worry) – forced labor, debt, starvation, injustice


The ransom (Hb. kopher) of a man’s life is his wealth (Hb. osro), But the poor (Hb. rash) hears no rebuke. (13:8) Rich have means to “ransom” his life out of trouble Poor does not respond to rebuke – it does not motivate him

Probably due to lack of means to “redeem” himself – powerlessness

The poor is hated even by his neighbor, But those who love the rich (Hb. asir) are many. (14:20; cf. 19:4, 6-7) Poor hated even by closest neighbors (Waltke 2004: 598-599)

No connotation of moral deficiency Rich man (asir) is loved by many

asir is morally deficient but popular


Abundant food is in the fallow ground of the poor (rashim),But it is swept away by injustice. (13:23) Fields small plots or unplowed lands during Sabbatical year (cf.

Ex 23:10-11; Lev 25:1-7)

“swept away” (Hb. nispeh; nif.) – either the harvest of the poor or both the poor and the harvest (Waltke 2004: 573) Hb. sapah – “violent destruction” (Gen 19:15-17; Num 16:26; 1 Sam 12:25; 27:1) Violent destruction & injustice rob the poor’s only means of survival


The poor man (Hb. rash) utters supplications (Hb. tahanunim), But the rich man (asir) answers roughly (azzot). (18:23) Poor pleads for favors and kindness Rich man speaks in pride and arrogance (cf. 10:15)The rich (asir) rules over the poor (rashim), And the borrower becomes the lender’s slave. (22:7) Rich and lender – poor and borrower/slave

Situation not specified Most likely rich lends money to poor w/ interest (Ex 22:25; Deut 23:19) Poor becomes a victim of exploitation


Wisdom, wealth & diligence (3:9-10; 8:17-18; 11:24-25; 13:25; 22:4)

Honor the LORD from your wealth And from the first of all your produce; 10 So your barns will be filled with plenty And your vats will overflow with new wine. (3:9-10) “wealth” (Hb. hon) and “first of produce” – best things to LORD

Storehouses of grain & produce filled Overflow of wine from vineyard Blessing follows giving to the Lord the best


“I [wisdom] love those who love me; And those who diligently seek me will find me. 18 “Riches [Hb. osher] and honor [Hb. kabod] are with me, Enduring wealth [Hb. hon] and righteousness. 19 “My fruit is better than gold, even pure gold, And my yield better than choicest silver. 20 “I walk in the way of righteousness, In the midst of the paths of justice, 21 To endow those who love me with wealth, That I may fill their treasuries. (8:17-21; 22:4)

Seeking wisdom leads to finding wisdom By-product of seeking wisdom is riches & honor (= social prestige) Wisdom is better than pure gold Much like Solomon’s request for wisdom 22:4 Reward for humility and fear of YHWH – long life, riches, honor


There is one who scatters, and yet increases all the more,And there is one who withholds what is justly due, and yet it results only in want. 25 The generous man will be prosperous,And he who waters will himself be watered. (11:24-25; cf. 13:25) Generous giving (scattering seeds) increase

Reiteration of the same: generous & prosperity; watering & drenched Stingy person does not give what is morally due

looses in the end even what he has gained


He who tills his land will have plenty of food, But he who follows empty pursuits will have poverty in plenty. 20 A faithful man will abound with blessings, But he who makes haste to be rich will not go unpunished. 21 To show partiality is not good, Because for a piece of bread a man will transgress. 22 A man with an evil eye hastens after wealth And does not know that want will come upon him. (28:19-22)* Industrious person works land – abundance of food Empty pursuit (non-beneficial activity to community) – poverty Faithful man – gains blessing & “fast-buck-man” – punishment Partiality (always evil) in exchange of gift is a temptation “evil-eye” (=envy) goes after wealth w/o knowing consequences

judgment


Poverty, laziness, foolishness (6:6-11; 10:4-5; 14:23; 19:15; 20:13; 23:21)

Go to the ant, O sluggard (Hb. asel*), Observe her ways and be wise, 7 Which, having no chief, Officer or ruler, 8 Prepares her food in the summer And gathers her provision in the harvest. 9 How long will you lie down, O sluggard? When will you arise from your sleep? 10 “A little sleep, a little slumber, A little folding of the hands to rest”— 11 Your poverty (Hb. mahsor**) will come in like a vagabond And your need like an armed man. (6:6-11; cf. 24:3-34; 20:13) Sluggard (asel) – person of laziness, sleepiness & moral deficiency

Contrasted with “upright” and “righteous” (15:19; 21:25-26) Never equated with poor (Hb. rash, dal, ani; Waltke I, 2004: 115)

Sluggard exhorted to observe and learn from ant (harvester ant***) Learn self-discipline, foresight, industry


Ant possesses God-given wisdom to be industrious and diligent – it is innately motivated and directed Provides food in the summer (=harvest time) for the time of need (=winter)

Sluggard – characterized by “sleep, idleness…and a bit more sleep” Folding of arms (24:33) – attitude of refusal and inactivity

Leads to mahsor (poverty) & lack – poverty personified as Vagabond: disreputable wanderer, danger of theft, unpredictability (Waltke, 340) Armed man: unexpected force that comes to steal by violence (340-341)

Poverty that befalls asel is unpredictable, violent & severe


Poor (rash) is he who works with a negligent hand, But the hand of the diligent makes rich (taashir). 5 He who gathers in summer is a son who acts wisely, But he who sleeps in harvest is a son who acts shamefully. (10:4-5) Negligent hand of the poor contrasted w/ diligent hand of the rich

Wise works industriously during harvest great quantity Lazy person/sleep is a shameful activity during harvest (also to parents)

In all labor there is profit (motar), But mere talk leads only to poverty (Hb. mahsor). (14:23; 19:15)

Comparison of hard, honest work and just uttering words One leads to abundance (motar) the other to poverty (mahsor)


For the heavy drinker and the glutton will come to poverty,And drowsiness will clothe one with rags. (23:21) Three qualities of negative outlook admonished

Heavy drinking and over eating – leads to poverty Sleepiness and laziness – brings one to destitution

Perhaps due to excess spending, loss of vigilance, and carelessness


Action-consequence theology of Proverbs Life operates on principle of wisdom and folly

“what you sow is what you reap” – principle endowed in the creation Israelite sages discovered it through keen observation over generations

Life according to wisdom honor, wealth, prosperity & blessing Wisdom is based on the fear of the LORD and is characterized by

CONSISTENT application of right speech, right attitude, caring for the poor, patience, tack, ability to negotiate etc.

Life lived according to folly poverty, dishonor, destruction, death Foolish living characterized by angry bursts, mockery, pride,

drunkenness, immorality, neglect of the poor, laziness, harsh speech, oppression.

Does life work always this way? Does Proverbs promise too much?


Counter testimony – stabilizing principle to action-consequence Better-than sayings (16:8; 15:16-17; 16:19; 17:1; 28:6; 19:22; 22:1)

Qualify/problematize overly simple conclusions about wealth & poverty

Better is a little (Hb. meat) with righteousness Than great income with injustice. (16:8)

Righteous poverty superior to wealth obtained by injustice Lord may not reward the righteous – wealth may be obtained unjustly

Better is a little with the fear of the LORD Than great treasure and turmoil with it. 17 Better is a dish of vegetables where love isThan a fattened ox served with hatred. (15:16-17; cf. 17:1)

Little food (veggies) w/ fear of the LORD & love in the family Treasures, turmoil & feasting w/ hatred which ones is better? Lord may allow great wealth or poverty irrespective of righteousness


It is better to be humble in spirit (Hb. sephal ruah) with the lowly (Hb. ani) Than to divide the spoil with the proud (geim). (16:19) “humble in spirit” – humility wrought by life’s circumstances

Associate oneself w/ lowly poor “divide the spoil” – military term connoting exploitation*

Proud who exploit others economically

Poverty and solidarity w/ the poor/lowly better than wealth


Better is the poor (rash) who walks in his integrity Than he who is crooked though he be rich (Hb. asir). (28:6; cf. 19:1; 22:1) Integrity refers to service to community as opposed to

selfishness (Waltke 2005: 411) Poor person with integrity

Crooked = twisted person, who “double-deals” (Waltke, 411) Crooked person w/ wealth who oppresses poor & then plays innocent The challenge of moral choice – wealth & blessing do not always materialize as expected

Do you still trust the LORD?


Other “counter” sayings (11:2, 4, 6, 28; 18:11, 23; 19:22; 21:6; 22:7; 28:8, 15-16)

Riches do not profit in the day of wrath, But righteousness delivers from death. (11:4)

Wicked wealth doesn’t help when judgment comes, righteousness does

He who trusts in his riches will fall, But the righteous will flourish like the green leaf. (11:28)

Fatal fall for the one who trusts in wealth vs. flourishing to righteous A rich man’s wealth is his strong city, And like a high wall in his own imagination. (18:11)

Wealth is a false security – like an imaginary walled city

Wealth as “wicked wealth” that one places trust in and is deceptive


The acquisition of treasures by a lying tongueIs a fleeting vapor (Hb. hevel), the pursuit of death. (21:6) Wealth acquired by lying/deception – as deceptive as the means to

gain it like vanishing vapor Pursuing death – end of treasure and of those who seek them*

Like a roaring lion and a rushing bear Is a wicked ruler over a poor people. 16 A leader who is a great oppressor lacks understanding,But he who hates unjust gain will prolong his days. (28:15-16) Wicked ruler likened to strength & ferocity of lion/bear

Idea of ruthlessness and oppression of the poor Ruler who oppresses is a fool – compared to Just ruler who will have long and successful tenure**


The rich man is wise in his own eyes, But the poor (dal) who has understanding sees through him. (28:11) Rich thinks he is wise – in reality a fool

Wicked rich and sluggard have less hope than a fool (cf. 26:12-16) Poor can also be wise – not just in his own eyes

Wise poor person can see through the foolishness of the rich

Rich in wisdom and poor in wealth vs. poor in wisdom and wealthy in possessions


Poverty as a result of oppression (13:23; 22:16; 28:8)Abundant food is in the fallow ground of the poor,But it is swept away by injustice. (13:23) Fields may be small plots or unplowed lands during Sabbatical

year (cf. Ex 23:10-11; Lev 25:1-7) “swept away” (Hb. nispeh; nif.) – either the harvest of the poor

or both the poor and the harvest (Waltke 2004: 573) Hb. sapah – “violent destruction” (Gen 19:15-17; Num 16:26; 1 Sam 12:25; 27:1) Violent destruction & injustice rob the poor’s only means of survival


He who increases his wealth by interest and usury Gathers it for him who is gracious to the poor (dallim). (28:8; cf. 26:16) Wealthy person gives a loan w/ interest and gains profit (Dt 23:20)

Loan is given to a poor who struggles to make ends meet Wealthy person who gives generous loans to poor in their distress

Receives the money of the wicked wealthy through God’s secret act of providence

God protects the poor (13:22; Ps 140:12)


Care for the poor (14:31; 17:5; 19:17; 21:13; 22:9, 16, 22-23; 23:10-11; 28:3, 27; 29:7, 14; 31:8-9, 20)

He who oppresses the poor (dal) taunts his Maker, But he who is gracious to the needy (ebyon) honors Him. (14:31; cf. 17:5) Oppression of poor = blasphemous and mockery

Based on creation theology though imago Dei not stated explicitly Honoring God and gracious treatment of the poor juxtaposed


One who is gracious to a poor man lends to the LORD,And He will repay him for his good deed. (19:17; cf. 22:9; 28:27) Gracious treatment helping the poor = symbolic lending to God

Because God has a special concern for the poor God will “take” their indebtedness and will pay back*

He who shuts his ear to the cry of the poor Will also cry himself and not be answered. (21:13) “shut ear…cry” – insensitivity to injustice God will not hear the cry of the insensitive

Matt 5:7; Lk 6:38


He who oppresses the poor to make more for himselfOr who gives to the rich, will only come to poverty. (22:16) Exploitation of the poor to produce selfish wealth Giving to rich – to gain favors and increase in wealth

Results in poverty

Do not rob the poor because he is poor, Or crush the afflicted at the gate; 23 For the LORD will plead their case And take the life of those who rob them. (22:22-23) Poor and afflicted easily exploited LORD is their defender – acts as their “attorney”

LORD punishes the oppressors w/ death sentence


Do not move the ancient boundary Or go into the fields of the fatherless, 11 For their Redeemer is strong; He will plead their case against you. (23:10-11) LORD as a defender of the widows and the vulnerable

Judgment for land-grabbers “Redeemer” may be LORD or LORD through a kinsman or others

The righteous is concerned for the rights of the poor, The wicked does not understand such concern. (29:7; cf. 31:20) Righteous is sensitive and knows the plight of the poor –

therefore he defends them and their rights (land, justice, grace) Wicked are oblivious – lack understanding (theological & practical)

E.g. that the poor may be exploited or need help (cf. Job 29:12-17)


Give strong drink to him who is perishing, And wine to him whose life is bitter. 7 Let him drink and forget his poverty (Hb. riysho) And remember his trouble no more. 8 Open your mouth for the mute, For the rights of all the unfortunate (kol beney halof). 9 Open your mouth, judge righteously, And defend the rights of the afflicted (ani) and needy (ebyon). (31:6-9) What are vv. 6-7 saying? – give intoxicants to forget problems?

Most likely sarcastic – next v. state king’s responsibility for justice King to “open mouth for the mute/unfortunate” – speak for poor/needy King as the defender of the poor and vulnerable (cf. 29:14)

Poor easily exploited through courts, bribes, land-grabbing, violence, debts etc. King is to establish justice


Saying of Agur, son of Jakeh (30:7-9)Two things I asked of You, Do not refuse me before I die:8 Keep deception and lies far from me, Give me neither poverty nor riches; Feed me with the food that is my portion, 9 That I not be full and deny You and say, “Who is the LORD?” Or that I not be in want and steal, And profane the name of my God. (30:7-9) Emphatic prayer – I asked…do not refuse…before I die

Deception and lies to be far away – honesty and truthfulness Request for “golden mean” – neither poverty nor riches

“my quota” – probably what is due per one’s position and needs (Waltke II, 479) Full/satiated may become a trap to become self-sufficient & haughty Poverty may lead to stealing – which demonstrated lack of trust How does this “golden mean” compare with other parts of Proverbs?


Was not wealth a result of wisdom and hard work (3:16; 8:18; 22:4)? How can it lead to apostasy here? Why not pray: “Help me use riches in a godly manner”

Poverty not ideal in Proverbs but what about “righteous poor”? Here poverty is portrayed as a corrupting influence & leading to theft

Some attempts at solution Saying as a rhetorical exaggeration (cf. 15:16-17; 16:8; 17:1) Genuinely different perspective that reflects Agur’s own weakness

“individual piety” as opposed to communal principles (Whybray, 80-81 ) Similarly Deut 8:11-14; Job 21:7-15; 31:24-28

Paradoxical saying that reflects true wisdom (Waltke II, 480)


2.2 What to make of wealth, poverty & possessions in Prov? Creation is good and orderly Different aspects of wealth and poverty

Some sayings indicate wealth as good (13:8a; 14:20; 22:7) Wealth also as God’s gift (10:22; 22:4) Wealth as consequence of wisdom and righteous life (13:25)

Wealth as a consequence of diligence (10:4-5; 23:19-21; 28:19) Wicked also prosper (11:16; 19:10; 21:6; 22:16; 30:14)

Through deceit, injustice, exploitation, loans etc. “Better than” sayings reveal contrary angle (16:8, 16; 15:16-17)

Better to be poor and righteous


Proverbs are “partial utterances” No saying “says it all” – reality is reflected from different angles Basic rules but also exceptions – basis “fear of the LORD” (9:10)

Righteousness in general makes life better – don’t guarantee it Sluggard, fool, and wicked generally fare worse – but not always

Wealth may be due to constant application of wisdom Or wicked pursuing of wealth and exploiting others

Poverty may be due to laziness and/or foolishness Or due to exploitation, injustice, and lack righteous leaders Action-consequence theology Chastened by God’s sovereignty (16:1-4, 9) & “counter-sayings” No thought given to natural disasters, social instability, wars etc.

Character conduct consequence


Wealth is good and useful but limited in value Wealth brings great dangers if not viewed properly (30:9) Poverty never idealized

Deprives a person of friends, social power, enjoyment Makes one vulnerable to exploitation and even sin (30:9) Sometimes one’s own doing, sometimes result of exploitation Generosity, help & justice to the poor not optional

Eventually “life” prevails for the righteous “death” for wicked In the end God of justice will right wrongs Wicked will be judged (24:20) Proverbs does not specify the time or manner beyond this life

Possible hints of after life (12:28; 14:32; 15:24; 23:17)*


2.3 How to apply Proverbs’ today? How to apply Proverbs today in light of its purpose, literary

genre, and multiplicity of perspectives?

What aspects of Proverbs are … Applicable for new covenant people Applicable only for OT people and times

What aspects of Proverbs are most relevant for Christians today?

nts 507 wealth and poverty in the bible class vi: wealth and poverty in wisdom literature i © dr....

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