The Story of Patriarchs and Prophets
by Ellen G. White
Chapter 51: God's Care for the Poor
What would help prevent oppression of the rich toward the
poor and the suspicion and hatred of the poor toward the rich?
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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
had declared, "I have given the children of Levi all the tenth in
Israel." Numbers 18:21. But in regard to the second He
commanded, "Thou shalt eat before the Lord thy God, in the place
which He shall choose to place His name there, the tithe of thy
corn, of thy wine, and of thine oil, and the firstlings of thy herds
and of thy flocks; that thou mayest learn to fear the Lord thy God
always." Deuteronomy 14:23, 29; 16:11-14. This tithe, or its
equivalent in money, they were for two years to bring to the
place where the sanctuary was established. After presenting a
thank offering to God, and a specified 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. Thus provision was made for the thank offerings and
feasts at the yearly festivals, and the people were drawn to the
society of the priests and Levites, that they might receive
instruction and encouragement in the service of God.
Every third year, however, this second tithe was to be used at
home, in entertaining the Levite and the poor, as Moses said,
"That they may eat within thy gates, and be filled." Deuteronomy
26:12. This tithe would provide a fund for the uses of
charity and hospitality.
And further provision was made for the poor. There is nothing,
after their recognition of the claims of God, that more distinguishes
the laws given by Moses than the liberal, tender, and
hospitable spirit enjoined toward the poor. Although God had
promised greatly to bless His people, it was not His design that
poverty should be wholly unknown among them. He declared
that the poor should never cease out of the land. There would
ever be those among His people who would call into exercise [p. 531] their sympathy, tenderness, and benevolence. 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.
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 or orchard or vineyard, and eat of the
grain or fruit to satisfy his hunger. It was in accordance with
this permission that the disciples of Jesus plucked and ate of the
standing grain as they passed through a field upon the Sabbath
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; Leviticus 19:9, 10.
Every seventh year special provision was made for the poor.
The sabbatical year, as it was called, began at the end of the
harvest. At the 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. Of
that which the land produced spontaneously they might eat while
fresh, but they were not to lay up any portion of it in their storehouses.
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.
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? For this 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 old
fruit until the ninth year; until her fruits come in ye shall eat of
the old store." Leviticus 25:21,22. [p. 532]
The observance of the sabbatical year was to be a benefit to
both the land and the people. The soil, lying untilled for one
season, would afterward produce more plentifully. The people
were released from the pressing labors of the field; and while
there were various branches of work that could be followed during
this time, all enjoyed greater leisure, which afforded opportunity
for the restoration of their physical powers for the exertions
of the following years. They had more time for meditation and
prayer, for acquainting themselves with the teachings and
requirements of the Lord, and for the instruction of their
In the sabbatical year the Hebrew slaves were to be set at
liberty, and they were not to be sent away portionless. The Lord's
direction was: "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.
The hire of a laborer was to be promptly paid: "Thou shalt
not oppress a hired servant that is poor and needy, whether he
be of thy brethren, or of thy strangers that are in thy land: . . .
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 24:14, 15.
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, in that place which he shall
choose in one of thy gates, where it liketh him best: thou shalt
not oppress him." Deuteronomy 23:15, 16.
To the poor, the seventh year was a year of release from debt.
The Hebrews were enjoined at all times to assist their needy
brethren by lending them money without interest. 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 [p. 533] until the year of release, the principal itself could not be
recovered. The people were expressly warned against withholding
from their brethren needed assistance on account of this: "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.
None need fear that their liberality would bring them to want.
Obedience to God's commandments would surely result in prosperity.
"Thou shalt lend unto many nations," He said, "but thou
shalt not borrow; and thou shalt reign over many nations, but
they shall not reign over thee." Deuteronomy 15:6.
After "seven sabbaths of years," "seven times seven years,"
came that 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: it shall
be a jubilee unto you; and ye shall return every man unto his
possession, and ye shall return every man unto his family."
Leviticus 25:9, 10.
"On the tenth day of the seventh month, in the Day of Atonement,"
the trumpet of the jubilee was sounded. Throughout the
land, wherever the Jewish people dwelt, the sound was heard,
calling upon all the children of Jacob to welcome the year of
release. On the great Day of Atonement satisfaction was made for
the sins of Israel, and with gladness of heart the people would
welcome the jubilee.
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. Certain classes of Hebrew slaves—all
who did not receive their liberty in the sabbatical year—were
now set free. But that which especially distinguished the year
of jubilee was the reversion of all landed property to the family of [p. 534] the original possessor. By the special direction of God the land
had been divided by lot. After the division was made no one was
at liberty to trade his estate. Neither was he to sell his land
unless poverty compelled him to do so, and then, whenever he or
any of his kindred might desire to redeem it, the purchaser must
not refuse to sell it; and if unredeemed, it would revert to its
first possessor or his heirs in the year of jubilee.
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. The people were to be impressed
with the fact that it was God's land which they were permitted
to possess for a time; that He was the rightful owner, the original
proprietor, and that He would have special consideration made
for the poor and unfortunate. It was to be impressed upon the
minds of all that the poor have as much right to a place in God's
world as have the more wealthy.
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.
The Lord would place a check upon the inordinate love of
property and power. Great evils would result from the continued
accumulation of wealth by one class, and the poverty and
degradation of another. Without some restraint the power of the
wealthy would become a monopoly, and the poor, though in
every respect fully as worthy in God's sight, would be regarded
and treated as inferior to their more prosperous brethren. 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
designed to promote social equality. The provisions of the sabbatical
year and the jubilee would, in a great measure, set right
that which during the interval had gone wrong in the social and
political economy of the nation.
These regulations were designed to bless the rich no less
than the poor. They would restrain avarice and a disposition
for self-exaltation, and would cultivate a noble spirit of benevolence;
and by fostering good will and confidence between all
classes, they would promote social order, the stability of government.
We are all woven together in the great web of humanity, [p. 535] and whatever we can do to benefit and uplift others will reflect
in blessing upon 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 which 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
Great blessings were promised to Israel on condition of obedience
to the Lord's directions. "I will give you rain in due season,"
He declared, "and the land shall yield her increase, and
the trees of the field shall yield their fruit. And your threshing
shall reach unto the vintage, and the vintage shall reach unto the
sowing time: and ye shall eat your bread to the full, and dwell
in your land safely. And I will give peace in the land, and ye
shall lie down, and none shall make you afraid: and I will rid
evil beasts out of the land, neither shall the sword go through
your land. . . . I will walk among you, and will be your God,
and ye shall be My people. . . . But if ye will not hearken unto
Me, and will not do all these commandments; and . . . ye break
My covenant: . . . ye shall sow your seed in vain, for your enemies
shall eat it. And I will set My face against you, and ye shall
be slain before your enemies: they that hate you shall reign over
you; and ye shall flee when none pursueth you." Leviticus 26:
There are many who urge with great enthusiasm that all men
should have an equal share in the temporal blessings of God. But
this was not the purpose of the Creator. A diversity of condition
is one of the means by which God designs to prove and develop
character. Yet He intends that those who have worldly possessions
shall regard themselves merely as stewards of His goods, as
entrusted with means to be employed for the benefit of the suffering
and the needy.
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Christ has said that we shall have the poor always with us,
and He unites His interest with that of His suffering people.
The heart of our Redeemer sympathizes with the poorest and
lowliest of His earthly children. He tells us that they are His
representatives on earth. He has placed them among us to awaken
in our hearts the love that He feels toward the suffering and
oppressed. Pity and benevolence shown to them are accepted by [p. 536] Christ as if shown to Himself. An act of cruelty or neglect toward
them is regarded as though done to Him.
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!
Selfishness and self-importance would not be manifested as now,
but each would cherish a kind regard for the happiness and welfare
of others; and such widespread destitution as is now seen in
many lands would not exist.
The principles which God has enjoined, would prevent the
terrible evils that in all ages have resulted 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 and the indulgence of unbounded luxury, they would
prevent the consequent 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 those
problems that now threaten to fill the world with anarchy and
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"The Annual Feasts"