Chapter 51—God’s Care for the Economically Disadvantaged
To promote the assembling of the people for religious service, as well as to provide for the poor, a second tithe of all the increase was required. Concerning the first tithe, the Lord declared, “I have given the children of Levi all the tenth in Israel.” Numbers 18:21. The second tithe, they were for two years to bring to the place where the sanctuary was established. After presenting a thank offering to God and a portion to the priest, the offerers were to use the remainder for a religious feast, in which the Levite, the stranger, the fatherless, and the widow should participate.
(EP 380.1)
Every third year this second tithe was to be used at home, in entertaining the Levite and the poor. This tithe would provide a fund for charity and hospitality.
(EP 380.2)
And further provision was made for the poor. After recognition of the claims of God, nothing more distinguishes the laws given by Moses than the liberal, tender, and hospitable spirit enjoined toward the poor. Although God had promised to bless His people, He declared that the poor should never cease out of the land. Then, as now, persons were subject to misfortune, sickness, and loss of property; yet so long as they followed the instruction given by God, there were no beggars among them, neither any who suffered for food.
(EP 380.3)
The law of God gave the poor a right to a certain portion of the produce of the soil. When hungry, a man was at liberty to go to his neighbor’s field, orchard, or vineyard, and eat to satisfy his hunger.
(EP 380.4)
All the gleanings of harvest field, orchard, and vineyard, belonged to the poor. “When thou cuttest down thine harvest in thy field,” said Moses, “and hast forgot a sheaf in the field, thou shalt not go again to fetch it... . When thou beatest thine olive tree, thou shalt not go over the boughs again... . When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow. And thou shalt remember that thou wast a bondman in the land of Egypt.” Deuteronomy 24:19-22. Also see Leviticus 19:9, 10.
(EP 381.1)
Every seventh year special provision was made for the poor. At seedtime, which followed the ingathering, the people were not to sow; they should not dress the vineyard in the spring; and they must expect neither harvest nor vintage. The yield of this year was to be free for the stranger, the fatherless, and the widow, and even for the creatures of the field. Exodus 23:10, 11; Leviticus 25:5.
(EP 381.2)
But if the land ordinarily produced only enough to supply the wants of the people, how were they to subsist during the year when no crops were gathered? The promise of God made ample provision: “I will command My blessing upon you in the sixth year,” He said, “and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of the old fruit until the ninth year; until her fruits come in ye shall eat of the old store.” Leviticus 25:21, 22.
(EP 381.3)
The sabbatical year was to be a benefit to both land and people. The soil, lying untilled for one season, would afterward produce more plentifully. The people were released from the pressing labors of the field. All enjoyed greater leisure, opportunity for the restoration of their physical powers, more time for meditation and acquainting themselves with the teachings of the Lord, and for the instruction of their households.
(EP 381.4)
In the sabbatical year the Hebrew slaves were to be set at liberty. “When thou sendest him out free from thee, thou shalt not let him go away empty. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him.” Deuteronomy 15:13, 14.
(EP 381.5)
The hire of a laborer was to be promptly paid. “At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor and setteth his heart upon it.” Deuteronomy 24:15.
(EP 382.1)
Special directions were also given concerning the treatment of fugitives from service: “Thou shalt not deliver unto his master the servant which is escaped from his master unto thee: he shall dwell with thee, even among you, ... where it liketh him best: thou shalt not oppress him.” Deuteronomy 23:15, 16.
(EP 382.2)
To the poor, the seventh year was a year of release from debt. The Hebrews were to lend money without interest to their needy brethren. To take usury from a poor man was expressly forbidden: “If thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.” Leviticus 25:35-37. If the debt remained unpaid until the year of release, the principal itself could not be recovered. “If there be among you a poor man of one of thy brethren, ... thou shalt not harden thine heart, nor shut thine hand from thy poor brother... . Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee.”“The poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land,”“and shalt surely lend him sufficient for his need, in that which he wanteth.” Deuteronomy 15:7-9, 11, 8.
(EP 382.3)
None need fear that their liberality would bring them to want. “Thou shalt lend unto many nations,” God said, “but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee.” Deuteronomy 15:6.
(EP 383.1)
After “seven times seven years” came the great year of release—the jubilee. “Then shalt thou cause the trumpet of the jubilee to sound ... throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: ... and ye shall return every man unto his family.” Leviticus 25:9, 10.
(EP 383.2)
“On the tenth day of the seventh month, in the Day of Atonement,” the trumpet of jubilee was sounded, calling upon all the children of Jacob to welcome the year of release.
(EP 383.3)
As in the sabbatical year, the land was not to be sown or reaped, and all that it produced was to be regarded as the rightful property of the poor. Hebrew slaves who did not receive their liberty in the sabbatical year were now set free.
(EP 383.4)
But that which especially distinguished the year of jubilee was the reversion of all landed property to the family of the original possessor. No one was at liberty to trade his estate. Neither was he to sell his land unless poverty compelled him to do so. Whenever he or any of his kindred might desire to redeem it, the purchaser must not refuse to sell it. If unredeemed, it would revert to its possessor or his heirs in the year of jubilee.
(EP 383.5)
The Lord declared to Israel: “The land shall not be sold forever: for the land is Mine; for ye are strangers and sojourners with Me.” Leviticus 25:23. God was the rightful owner, the original proprietor. It was to be impressed upon the minds of all that the poor and unfortunate have as much right to a place in God’s world as the wealthy.
(EP 383.6)
Such were the provisions made by our merciful Creator, to lessen suffering, to bring some ray of hope, to flash some gleam of sunshine into the life of the destitute and distressed.
(EP 384.1)
Great evils result from the continued accumulation of wealth by one class, and the poverty of another. The sense of this oppression would arouse the passions of the poorer class. There would be a feeling of despair and desperation which would tend to demoralize society and open the door to crimes of every description. The regulations that God established were to promote social equality. The sabbatical year and the jubilee would in a great measure set right that which had gone wrong in the social and political economy of the nation.
(EP 384.2)
These regulations, designed to bless the rich no less than the poor, would restrain avarice and cultivate a noble spirit of benevolence. By fostering goodwill between all classes, they would promote stability of government.
(EP 384.3)
We are all woven together in the great web of humanity. Whatever we can do to benefit others will reflect in blessing on ourselves. The law of mutual dependence runs through all classes of society. The poor are not more dependent upon the rich than are the rich upon the poor. While the one class ask a share in the blessings God has bestowed upon their wealthier neighbors, the other need the faithful service, the strength of brain and bone and muscle, that are the capital of the poor.
(EP 384.4)
Many urge with great enthusiasm that all men should have an equal share in temporal blessings. But this was not the purpose of the Creator. A diversity of condition is one of the means by which God designs to develop character. He intends that those who have worldly possessions shall regard themselves as stewards of His goods, entrusted to be employed for the benefit of the needy.
(EP 384.5)
Christ has said that we shall have the poor always with us. The heart of our Redeemer sympathizes with the lowliest of His earthly children. He tells us that they are His representatives on earth, placed among us to awaken in our hearts the love He feels toward the suffering and oppressed. An act of cruelty or neglect toward them is regarded as done to Him.
(EP 385.1)
If the law given by God for the benefit of the poor had continued to be carried out, how different would be the present condition of the world, morally, spiritually, and temporally! Such widespread destitution as is now seen in many lands would not exist.
(EP 385.2)
The principles which God has enjoined would prevent the terrible evils that result from the oppression of the rich toward the poor and the suspicion and hatred of the poor toward the rich. While they might hinder the amassing of great wealth, they would prevent the ignorance and degradation of tens of thousands whose ill-paid servitude is required to build up these colossal fortunes. They would bring a peaceful solution of problems that now threaten the world with anarchy and bloodshed.
(EP 385.3)