Lest He Cry Against You - Deuteronomy 25:10-22
We
are hard-wired to feel compassion on an individual level. We see
needs around us and are moved to offer a meal, a pair of shoes, a
shirt, a pair of pants, a coat, or a sleeping bag and willingly offer
them to meet an individual's need. At least momentary needs within
our grasp are elements we readily and willingly address. In so doing
we often fail to address the larger issues that bring people to those
conditions from which they may seek escape and the comfort of our
band-aid compassion.
The
Bible is an ethical document in many respects. It is a compilation of
ethical documents that are religious but advance very specific
ethical teachings. We can't say the Bible is always consistent, for
it includes various streams of thought which come from diverse
traditions within the bounds of a Yahwistic faith. What we find
ourselves having to do is read these various streams of doctrine,
ethics, and tradition to determine the higher standard among them and
so apply that to our lives.
Christianity
has taken the person and teachings of Jesus as espousing the central
and highest tenets of faith, ethics, and an understanding of God's
will. At times this means that Jesus offers a correction to a lesser
stance from one of those streams of tradition. At other times we find
that Jesus actually builds upon a stream of understanding he finds
and accepts as very consistent with his own ethical and moral code.
Today's passage in Deuteronomy is one such stream of understanding.
Amid its faults, it calls us to an honest approach toward recognizing
and accepting the needs of a vulnerable population, doing our best to
see their needs and concerns as we would our own.
This
passage of Deuteronomy was not written to the entirety of the nation.
As with many of the laws of the Torah, it was written with a more
specific audience in mind. These laws were given to the upper crust
of Israelite society. They were directed to the landholders, the
wealthy, the people who had the means and position to enact justice,
enforce contracts, and control the agricultural use of the land. The
words of each command are directed specifically to those who held
power and the economic keys of wealth and wealth creation. They were
the ones being charged and the ones who would be held to account for
economic and judicial actions taken in regard to the underclasses in
Israel, including the poor, the immigrants, and the otherwise
disenfranchised. They would be held to account, for they were the
ones making the day to day decisions that impacted those without
power.
It
is often difficult for us to appropriate and apply the legal
strictures of the Torah commands to our own society, for we are no
longer an agrarian, semi-nomadic herdsman economy. These laws were
directed specifically toward the economic structure of life built
around crops, fields, and herds of animals. They were designed for
direct application within a nation whose wealth production depended
completely upon the control of agricultural lands. For that reason,
there is often no one-to-one correspondence with a specific law from
a context so remote from our own. Instead, we must struggle to apply
the principles behind these commandments, so as to understand how God
wants us to interact with one another in the different contexts in
which we find ourselves.
Few
of us in our current society actually have the position and power to
actively many of the issues dealt with in this text. We do not offer
and grant loans, as the banks and credit unions are in that business.
We do not have servants with whom we interact. We are not in charge
of hearing and judging lawsuits among our fellows. We are not in
positions to enact judicial sentences upon immigrants. We do not
harvest crops or find the poor entering our fields in search of
produce left behind after a harvest.
On
the other hand, we live in a society composed of many parts. We have
a voice in the making and application of laws in our society that
deal similarly with people who find themselves in economic straits,
needing justice, and living in service to corporate structures on
whom they depend. We do not live in the context of Ancient Israel,
but we live in a society where there are conflicts of interests
between the poor or marginalized and those who control the flow of
wealth and power around us.
The
principles in this passage would have us call out predatory lending
as violence against the poor. They would challenge us to speak for
those who would be evicted from shelter against the elements. They
would incite us to work for prompt payment of wages to those who
depend upon them for survival. They would press us to stand up for
marginalized communities. They would push us to end structures which
gauge human value in regard to familial status. They would encourage
us to make sure our economy provides for a secondary class without
the means of wealth production. They would call us to consider people
as being of greater worth than money, food, and other emblems of
wealth.
That
is a tall order for a mere dozen verses of text from some three
millennia past. It is a tall order for us today, even as it was a
tall order for those Hebrews who were moving into a land in which
their ancestors had merely passed through without no claim to
ownership. They were revolutionary words that called these freed
slaves to rise above the patterns and structures of the societies all
around them. To them fell this challenge to rise above the easy path
of settling for the known paradigm of how economic structures worked
the world over.
In
their call to honor Yahweh, they were to live in a way that respected
every one of Yahweh's creatures. They were to build a society based
on principles of equality of worth that extended far beyond any of
the notions considered by their neighbors.
There
was more to it than that, however. The entry into the land of
Yahweh's promise was dictated upon the understanding that every
family would receive an equitable portion of land upon which to build
their lives and futures. They were to build a nation from a shared
foundation of justice and the opportunity to receive and enjoy the
fullness of God's blessings and abundance. As a whole, the nation was
to be sure that economic prosperity cared for all of its members,
including outsiders who would come into the land.
God's
bounty was slated to be sufficient for all. Consequently, the people
were not to be chintzy with Yahweh's provisions. No one was supposed
to end up without the means of economic production, but there was an
understanding that poverty would still creep into the society for one
reason or another. That was not, however, to be the result of the
economic practices of Yahweh's people. No one was to become poor due
to their needs being ignored or used as a profit motive by others.
Those
with the means of economic production were not to use their wealth
simply for individual comfort and security. They were to view their
blessings as opportunities to be Yahweh's conduit to care for those
with less access and opportunity. These laws and precepts were based
on the principle that all blessing is from God. As God had redeemed
them from Egypt, so they were to redeem others from systems of
economic oppression. “Remember that you were a slave in the land of
Egypt; therefore, I command you to do this.”
These
are not words directed at individual piety. They are ethics for
national economic policy. They also apply to the individual, but they
are first of all direction to those who control systems of wealth and
justice. Are we ready to take their challenge to heart? It is time to
do so, lest those struggling for justice cry against us.
—©Copyright 2018, Christopher B. Harbin http://www.sermonsearch.com/contributors/104427/
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