Proverbs 22

CHANNEL 23

THE TREATMENT OF THE POOR

"The rich and the needy meet together; The Lord is the maker of them all."- Proverbs 22:2

"He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor."- Proverbs 22:9

"He that oppresseth the poor, it is for his increase; he that giveth to the rich it is for want."- Proverbs 22:16

"Rob not the poor because he is poor, neither oppress the humble in the gate; for the Lord will plead their cause and despoil of life those that despoil them."- Proverbs 22:22

IF we would understand and lay to heart the very striking lessons of this book on the treatment of the poor, it will he well for us to observe that there are four words in the Hebrew original which are rendered by our English words "poor" or "needy." These words we will try to discriminate and to use with more exactness in the present lecture, that we may not miss any of the teaching by the blur and obscurity of careless language. First, there is a word ( ld;) for which we will reserve our English word "poor"; it signifies a person who is weak and uninfluential, but not necessarily destitute or even in want. The "poor" are those who form the vast majority of every society, and are sometimes described by the word "masses." Secondly, there is a word ( Vl;) which may be rendered "needy." It covers those who are in actual want, people who through bereavement, or infirmity, or unavoidable calamity are unable to secure a sufficiency of the necessaries of life. Thirdly, there is a word which we may perhaps render by "humble," for though it more literally describes the afflicted and sad, it contains within it a hint of moral commendation which suggests a transition from the idea of simple weakness and helplessness to that of patient and humble dependence on God. Lastly, there is a word which we will render "destitute." If we keep these notions-"poor," "needy," "humble," "destitute"-distinct, and yet combined, to form one conception, we shall find that the proverbs before us refer to that large section of mankind who are in a worldly and material sense considered the least fortunate; those to whom it is a lifelong effort merely to live; those who have no margin of security on which to fall hack in case of disaster or sickness; those who are engaged in precarious employments or in casual labor; those who may keep their heads above water by diligence and unremitting exertions, but may at any time go under; those who owing to this constant pressure of the elementary needs have but little leisure to cultivate their faculties, and little opportunity to maintain their rights. We are to think of the large class of persons who in more primitive times are slaves, who in feudal times are serfs, who in modern times are called the proletariat; those in whose interest the laws of society have not hitherto been framed, because they have not until quite recently been admitted to any substantial share in the work of legislation; those who have always found it peculiarly difficult to secure justice, because justice is a costly commodity, and they have no means to spare since "the destruction of the poor is precisely their poverty." Proverbs 10:15 We are not to think of the idle and the vicious, who are so often classed with the poor, because they, like the poor, are without means, -we must rigorously exclude these, for they are not in the mind of the writer when he gives us these golden precepts. We must remember that it is part of our peculiar English system, the result of our boasted Poor Law, to discredit the very word poverty, by refusing to discriminate between the poor in the scriptural sense, who are honorable and even noble, and the pauper in the modern sense, who is almost always the scum of a corrupt social order, in four cases out of five a drunkard, and in the fifth case the product of someone else's moral failings. It requires quite an effort for us to see and realize what the Scriptures mean by the poor. We have to slip away from all the wretched associations of the Poor House, the Poor Law, and the Guardians. We have to bring before our minds a class which in a wholesome state of society would be a small, numerable minority, but in our own unwholesome state of society are a large and well-nigh innumerable majority, -not only the destitute and the actually needy, but all the people who have no land on which to live, no house which they can call their own, no reserve fund, no possibility of a reserve fund, against the unavoidable calamities and chances of life, the people who are trodden down-who tread each other down-in the race of competition; all those, too, who, according to the godless dogma of the day, must go to the wall because they are weak, and must give up the idea of surviving because only the fittest must expect to survive. There rise up before our imagination the toiling millions of Europe-of England-worn, pale, despondent, apathetic, and resigned or bitter, desperate, and resentful; not destitute, though they include the destitute; not needy, though they include the needy; but poor, without strength except in combination, and often when combined without light or leading.

I. Now the first thing we have to observe is that the poor, in the sense we have tried to define, are a special concern to the Lord. "Rob not the poor," says the text, "because he is poor, neither oppress the humble in the gate, for the Lord will plead their cause, and despoil of life those that despoil them." "Remove not the ancient landmark, and enter not into the fields of the fatherless; for their Redeemer is strong, He shall plead their cause against thee." Proverbs 23:10 "The Lord will establish the border of the widow." Proverbs 15:25 So intimate is the connection between the Lord and His poor creatures that "he that oppresseth the poor reproacheth his Maker, but he that hath mercy on the destitute honoreth." Proverbs 14:31 "Whoso mocketh the needy reproacheth his Maker, and he that is glad at calamity shall not be unpunished." Proverbs 17:5 On the other hand, "He that hath pity on the poor lendeth unto the Lord, and his good deed will He pay him again." Proverbs 19:17

Not, of course, that there is any favouritism with God, not that He has an interest in a man because of his means or lack of means; but just because of His large and comprehensive impartiality. "The needy man and the oppressor meet together; the Lord lighteneth the eyes of them both." Proverbs 19:13 "The rich and the needy meet together, the Lord is the Maker of them all." Proverbs 22:2 His special interest in the poor arises only from their special need, from the mute cry which goes up to Him, from the appeal to Him as their only friend, deliverer, and protector: just as His lesser interest in the rich arises from their self-satisfied independence of Him, from their infatuated trust in themselves, and from their conviction that already all things belong to them. We should make a mistake if we supposed that the Lord recognizes any class distinctions, or that He valued a man because he is poor, just as we value a man because he is rich. The truth rather is that He absolutely ignores the class distinctions, regarding the mingled mass of human beings, rich and poor, oppressor and oppressed, as on a plane of dead equality, and then distinguishing between them on a totally different principle, -on a moral, a spiritual principle; and, if there is any preference, it is on the ground of certain valuable moral effects which poverty sometimes produces that He takes the poor into his peculiar and tender care, honoring them with so close a friendship that service to them becomes service to Him.

This is certainly good news to the masses. "You are undistinguished, and unobserved,"-the voice of wisdom seems to say, -"In this world, with its false distinctions and perverted ideals, you feel at a constant disadvantage. You dare hardly claim the rights of your manhood and your womanhood. This great personage, possessing half a city, drawing as much unearned money every day as you can earn ‘by unremitting toil in fifteen or twenty years, seems to overshadow and to dwarf you. And there are these multitudes of easy, comfortable, resplendent persons who live in large mansions and dress in costly garments, while you and your family live in a couple of precarious rooms at a weekly rental, and find it all you can do to get clean and decent clothes for your backs. These moneyed people are held in much estimation; you, so far as you know, are held in none. Their doings-births, marriages, deaths-create quite stir in the world; you slip into the world, through it, and out of it, without attracting any attention. But be assured things wear a different appearance from the standpoint of God. Realize how you and your fellow-men appear to Him, and you at once recover self-respect, and hold up your head in His presence as a man. That simple truth which the Ayrshire peasant sang you may take as God's truth, as His revelation; it is the way in which He habitually thinks of you."

How the scales seem to fall away from one's eyes directly we are enabled to see men and things as God sees them! The sacred worth of humanity shines far brighter than any of its tinsel trappings. We learn to estimate ourselves aright, undisturbed and unabashed by the false estimates which are current in the world. Our true distinction is that we are men, that we belong to a race which was made in the image of God, was dear to His heart, and is redeemed by His love. The equality we claim for men is not a leveling down-it is quite the reverse; it is raising them up to the higher level which they have deserted and forgotten; it is teaching then to live as men, distinguished not by their accidental circumstances or possessions, but by their manhood itself. It is giving men self-respect instead of self-esteem, teaching them not to vaunt themselves as one against another, but to claim their high and honorable title, one and all, as the sons of God.

II. But now it follows that, if the Lord Himself espouses the cause of the poor, and even identifies Himself with them, ill-treatment of them, injustice to them, or even a willful neglect of them and disregard of their interests, must be a sin and a very terrible sin. "He that despiseth his neighbor sinneth; but he that hath pity on the humble, happy is he." Proverbs 14:21 In the East to this day the proverb, "He that withholdeth corn, the people shall curse him; but blessing shall be upon the head of him that selleth it," has its full significance. But even in the West, where the name of Christ is borne by the nations, it is a common thing for one or two greedy and selfish capitalists to form a "corner"-as the commercial slang of the day denominates it-in some article of industry, i.e., to secure all the raw material in the market, and to hold it until a famine price can be demanded. Meanwhile, the mills are idle, the looms are silent, the workpeople are unemployed, and their families suffer. Our moral sense is not yet sufficiently cultivated to condemn this hideous selfishness as severely as it deserves, and to regard the perpetrators of it as enemies of the human race. "The people curse" them, that is all. But as we have seen that the cause of the wage-earners is the cause of the Lord, we may rest quite confident that He to whom vengeance belongs enters every action of the kind in His inerasable accounts, and reserves the inevitable punishment for these "oppressors of the poor."

There is another evil of modern industrial life which is alluded to in the Proverbs before us. No oppression of the poor is more terrible than that which is exercised by those who themselves are needy. The system which results from necessity of this kind is termed "sweating." The hungry contractor undertakes the job at the lowest possible price, and secures his profit by getting hungrier and weaker creatures than himself to do the work at a price lower than possible, literally at starvation wages. What force, then, to modern ears is there in the saying, "A needy man that oppresseth the Door is like a sweeping rain which leaveth no food!"

The Divine oversight of these industrial abuses is not, as we sometimes suppose, pretermitted. Wisdom and Justice and Love hold the reins, and though the rapacity and cupidity of men seem to have a wide range, they are inevitably pulled up in the end, if not in this partial and transient life, yet in that long Eternity through which the Eternal will work out His purposes. As He Himself sides with the poor and pities them, and turns with indignation against their oppressors, it follows necessarily that he that augments his substance by usury and increase gathereth it for him that pities the poor. In fact, the merciful and pitiful nature has all the forces that rule the universe on its side, notwithstanding appearances to the contrary: "The merciful man doeth good to his own soul, but he that is cruel troubleth his own flesh." Proverbs 11:17

It is the strange paradox of all selfishness that the selfish man is really quite blind to his own true interests. He most conscientiously lives for himself, and seeks his own good, but the good he sought proves to be his evil, and of all his innumerable foes he finds at last that he himself is the worst. The selfish man is always coming to want, while the unselfish man whose whole thought has been for others is richly provided for. "He that giveth unto the needy shall not lack, but he that hideth his eyes shall have many a curse." Proverbs 28:27 "There is that scattereth and increaseth yet more, and there is that withholdeth more than is meet, but it tendeth only to want." Proverbs 11:24

"He that hideth his eyes shall have many a curse!" Yes, nothing is more striking than this truth, that not only positive oppression of the poor, but mere indifference to their state, mere neglect of their sufferings, involves us in sin. There are many who can honestly say that they have not deliberately wronged their fellow men, and will on that ground plead innocent; but that is not enough. We are as members one of another responsible in a degree for all the injustice and cruelty which are practiced in the society to which we belong. If we are drawing an income from invested money, we are responsible for the cruel exactions of excessive work, for the heartless disregard of life and limb, and for the constant under-payment of the workers which makes the dividends so princely. Nay, when we buy and use the cheap goods, which are cheap because they have been made at the cost of health and happiness and life to our brothers and our sisters, their blood is upon our heads, though we choose to forget it. For listen-"Whoso stoppeth ears at the cry of the poor," whoso tries to ignore that there is a labor question, and that the cry for increased or even regular wages, and for tolerable homes, and wholesome conditions of work, is a reality, and in form of unions, or strikes, or low wails of despair, is addressed to us all-"he shall cry and shall not be heard." Proverbs 21:13 Such is the inexorable law of God. And again: "Deliver those that are carried away unto death,"-those who are sacrificing the sweetness of life, the sap of the bones, the health of the marrow, to the ruthless exigencies of the industrial machine; "and those tottering to slaughter see thou hold back,"-not leaving them to " dree their own sad weird, " helpless and unregarded. "If thou say, Behold we knew not this man,"-how could we make ourselves acquainted with all the toiling masses of the city by whose labor we lived and were maintained in comfort?-"Doth not He that weigheth the hearts consider it; and He that keepeth thy soul, doth not He know it, and shall not He render to every man according to his work?" Proverbs 24:11 That is to say, if we plead, "When saw we Thee ahungered, or athirst, or sick and in prison, and came not to Thee?" Our Lord will say, "Inasmuch as ye did it not to one of the least of these, ye did it not to Me." And we "shall go away" into everlasting punishment, while the righteous go into life eternal.

III. For it follows, from the whole consideration of this subject, that those who make their life a ministry to the poor obtain a blessing, -yes, the only true and permanent blessing that life is capable of yielding. "He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor." Proverbs 22:9 The very form of the saying is significant. Does it not imply: "It is obvious that to give our bread to the poor is a blessing to ourselves, so obvious that it needs only to be stated to be admitted, and therefore, as the bountiful eye, the philanthropic observation, the readiness to see suffering and to search out the sufferers, necessarily leads to this generous distribution, it must be a blessing to its possessor"? Indeed, this is a true test of righteousness, as the Lord teaches in the parable just quoted. It is "the righteous that takes knowledge of the cause of the poor, while the wicked understands not to know it." Proverbs 29:7 A religion which takes no knowledge of the masses is a false religion; a Church and a Ministry which "understand not to know" the condition of the people and the needs of the poor are not Christ's Church and Christ's Ministry, but flagrantly apostate; and nothing is plainer than this-that from such a Church and Ministry He will accept no orthodoxy of belief or valiant defense of the creed in lieu of obedience to all His plain and unmistakable commandments. If we look at governments, the test is practically the same. "The king that faithfully judgeth the poor, his throne shall be established forever." And it is because the Messianic King, alone of all sovereigns and governments, rightly and fully understands and maintains the cause of the poor, that He alone of sovereigns shall be established for ever, and of the increase of His government there shall be no end. And for the flagrant neglect of this vital question on the part of all governing persons and assemblies, that King will call to account those pompous and wordy magnates who have borne the sword in vain, considering all interests rather than those of the poor, whom they were specially appointed to judge; and of the needy, to whose succor they were peculiarly bound to run. And what holds in the state holds in the family. The virtuous woman, and head of the household-she whom God can approve and welcome into everlasting habitations-is emphatically not she who is always striving for social aggrandizement, always seeking for her children wealthy settlements and spurious honors; but is one who "spreadeth out her hand to the poor, yea, she reacheth forth her hands to the needy." Proverbs 31:20 Well may we try to take God's view of this question, to understand what He means by the poor, and how He regards them, and how He expects us to treat them. For this, if it is not the secret and the center of all true religious life, is at least the infallible test of whether our religious life is true or not. By our treatment of His poor, the Son of Man, who is to judge the world, declares that we shall be judged. "By that we shall be condemned or by that we shall be acquitted."