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WHY DOES KRS FOCUS ON THE POOR?
There are
three principle reasons for this focus—biblical, sociological and historical.
BIBLICAL
- The language of the Messianic mission is described as
“the poor have the good news (Gospel) preached to them.” (Matthew 11:15;
Luke 4:18; 7:22). This was presented to John the Baptist to assure him that
he Jesus was the promised savior.
- In both the Law (Deuteronomy 15:1-11) and the Prophets
(Isaiah 58:6-10) focus is on those who are both economically and socially
powerless. This class of people is described as the poor, sojourners,
oppressed, widows and orphans.
- Israel’s faith in Yahweh is contrasted with the gods
of the Canaanites and the gods of Egypt. The way Yahweh functions as king
is unexpected. He exercises his kingship on behalf of the weak and
oppressed. (Deuteronomy 10:14-19)
- We are instructed that the true nature of religion is
the care of widows and orphans (James 1:27, 2:1-10).
- In Mark 14:7 the statement that you always have the
poor with you is a quotation from Deuteronomy 15:11. Here Jesus is
emphasizing the continuing responsibility to care for the poor. Too many
say that because we will always have the poor with us we should not care for
them. Read the Deuteronomy passage in context and you will see that it
is because the poor are always with us we are to constantly care for them in
every generation. They are not always poor because of laziness, but
more often than not because of oppression.
- The anointing of Jesus with perfume is a focus on the
death of Christ on the cross by which the blessings of salvation and life
are secured for those who are poor (John 12:3-8). Judas wanted to sell
the perfume for money to give to the poor -- at least that is what he wanted
others to believe. Jesus took the expensive anointing as a preparation
for His death and atoning sacrifice for the poor to whom the gospel is to be
preached and demonstrated in righteous acts of grace that reflect the very
grace of God in giving us the riches of salvation in Christ.
SOCIOLOGICAL
- A rationale is offered that if we reach the elite with
the Gospel they will have the resources to reach the poor by a “trickle
down” theory.
- Dr Spacek, a French sociologist (1976), introduced the
thesis that all significant social change is bottom-up change. If there is
a ‘trickling of the Gospel’ it is anti-gravitational and “trickles up”.
HISTORICAL
- There is scarce historical evidence that the affluent,
once secure in the faith, become deeply committed to the poor, except in
forms of benevolence. William Wilberforce’s labor for the abolition of the
slave trade was done with much resistance from the rich and powerful.
- There is abundant evidence that the spread of the
Gospel among the marginalized and excluded has resulted in the spread of the
Gospel among the elite. A contemporary example is the astounding growth of
the church in China. It began in the rural areas among the poor. It grew
to a sufficient critical mass that both the government and the intellectuals
began to take notice.
In conclusion, the
KRS focuses on the poor because the emphasis of scripture shows this as a
primary focus of the Messianic ministry. Not many powerful are called. God has
chosen the things that the world would consider foolish to confound the wise (1
Cor 1:26-29). Wisdom demands that we pattern our strategies of seeking ‘first
the Kingdom of God and His righteousness’ after the principles laid down for us
in Scripture.
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