POVERTY. The condition of having insufficient money, goods, or means of subsistence, measured by the standard of a given society at a given time. It is therefore always a relative condition. (For the Biblical terminology, see Poor.)

In speaking of the poor, the Bible never exactly specifies the standard of living by which they were judged. By modern western standards, most men who lived in Biblical times would be classified as poor. Yet Biblical standards designated only some as poor, and these are the ones we are concerned with, whether or not we can delineate their standard of living. The poor widow had nothing left after her contribution to the treasury (Mark 12:42-44), but others who were termed poor had enough to make meager sacrifices (Lev 14:21ff.; cf. 14:10-20).

After Israel conquered the Promised Land, everyone was given a portion of it. But time brought business deals, the sale of land, and normal economic fluctuations. Some families profited and became wealthy, but others sank into poverty. Anticipating the defenselessness of poor individuals, God provided protection by special legislation (see below). But it is not only the poor who are protected, but also all those who are economically weak or the victims of poverty. These include the widows, orphans, and resident aliens (gerîm) (Isa 1:17; Jer 7:6; Zech 7:10; etc.).

Several causes for poverty are given in the Bible. Sometimes it is due to the action of the individual himself: laziness (Prov 6:6-11), pleasure-seeking (21:17), frivolity (23:21), and stubbornness (13:18); all produce poverty. Often it is due to the negative actions of other men: oppression (Exod 1:13; Amos 4:1), fraud (Amos 5:11), usury (Prov 28:8), greed (Isa 3:14, 15; 2 Sam 12:1, 2), and many other forms of injustice (Isa 10:2; Jer 5:28; 22:13; Amos 5:12; etc.) bring men to poverty. Disasters, such as calamity, plague, disease, and war brought poverty to their unfortunate victims, either through the loss of material goods or income sources (Exod 10:4, 5; Num 11:4-6; Judg 10:8; Ps 105:34-36; Hag 2:6-11). Only in special circumstances did God “cause” poverty (1 Sam 2:7; Job 1:21; Hag 2:6-11). Finally, in a few cases, poverty was a voluntary condition. Jesus became poor in order to make many rich (2 Cor 8:9; Phil 2:5-7) and the apostles did the same (2 Cor 6:10; cf. 2 Cor 8:9). The community of Qumran, famous for the DSS, seems to have practiced voluntary poverty. Voluntary poverty was prob. rare. Other suggested examples, such as the Levites, cannot be proven.

In spite of the fact that it was understood that there always would be poor people (Deut 15:11; cf. Matt 26:11) there were regulations aimed at preventing poverty and restoring equality in ancient Israel. Anyone who had been sold into slavery was to go free after six years (Deut 15:12-18). Interest was not to be charged of the poor (Exod 22:25; Lev 25:36). The poor and resident alien were permitted to glean the fields and vineyards (Lev 19:9, 10). The fruit of the fallow ground during the sabbatical year went to the poor (Exod 23:11). Also in the sabbatical year debts were cancelled in order to eliminate poverty (Deut 15:1, 4). The tithe of the third year was for the various types of poor people (Deut 14:28, 29). The poor could satisfy their hunger in vineyards or grainfields (Deut 23:25; cf. Luke 6:1). Unfortunately, these regulations must not have been enforced, causing great suffering to the poor and increasing poverty. This is clear from the emphasis of the prophets on the social injustice committed against the poor and economically weak (Isa 3:14, 15; 10:2; 11:4; Amos 4:1; 5:12; etc.).

In the NT, prob. many were poor as a result of the heavy taxes imposed by Rome. Jesus’ family was poor (Luke 2:24; cf. Lev 14:21ff.), but there is no indication that their poverty was crippling. Jesus and His disciples did without the comforts of life (Luke 9:58), though material possessions were not regarded as evil. Without them, however, it was easier to depend on God. The poor were to be the special objects of hospitality (Luke 14:12-14), and deserved alms (Luke 18:22; John 13:29). Wealth was distributed to the needy in the communal living of the Early Church (Acts 4:34). Later the needs of the poor were taken care of in various ways (Acts 6:1ff.; Rom 12:13; 15:25-29).

The terms “rich” and “poor” in themselves carry no moral or religious connotation, but they acquire moral overtones. Wealth is considered a reward of virtue and poverty is a punishment (Pss 1:1-3; 112:1-3; Prov 10:15, 16; 15:6). However, the whole Book of Job indicates that this cannot always be true, certainly not in Job’s case. The prophets condemn the rich as being wicked and guilty of oppressing the poor (Mic 6:12; Amos 4:1). But the poor are beloved of God (Prov 22:22, 23) and He judges them with righteousness (Isa 11:4). Jesus came to preach the Gospel to the poor (Luke 4:18; 7:22). The poor are blessed and receive the “kingdom of God” (Luke 6:20) because they are “poor in spirit” (Matt 5:3).

Bibliography AIs (1961), 68-79, 164-177; TDNT VI (1968), 37-40, 318-332, 865-915.