Make Poverty Personal -- Review
MAKE POVERTY PERSONAL: Taking the Poor as Seriously as the Bible Does. By Ash Barker. Foreword by Shane Claiborne. Grand Rapids: Baker Book House, 2009. 203 pp.
At the conclusion of Make Poverty Personal, author Ash Barker asks a good question: if we look closely at our lives, where have we invested our treasure? The questions follows upon Jesus’ statement calling on his followers to store up treasure in heaven, where neither nor thief can gain access (Luke 12:33b). Barker, who is an Australian evangelical serving as director of Urban Neighbors of Hope (UNOH) in Thailand, challenges western Christians to pay heed to the biblical teachings on the issue of poverty, an issue too often ignored by Christians – despite the significant biblical teaching on the subject.
Noting that there are some 2000 verses of scripture dealing with poverty, Barker takes the reader on an extended journey through these verses, or at least a significant portion of them, in the form of an extended Bible study that begins with the Exodus – because the Exodus speaks of the liberation of slaves -- and ends in the apocalyptic messages of Revelation and Daniel – where the people of God are called upon to resist the empire. He writes the book, he tells us, especially for those “who have a sneaking suspicion that the Christian faith is more than a cultural ornament, that it is a call to follow Jesus as he stands in solidarity with the poor” (p. 26).
If one takes up this study, then he or she will discover that there really is no portion of scripture that does not speak to this issue. Even the Song of Solomon wrestles with the topic. We discover that while the church may not have a “preferential option for the poor,” God does. Some sections of scripture, however, are more focused on this issue.
It is a concern of the legal sections of the Hebrew Bible, especially the sections dealing with the Jubilee Laws. These laws, Barker says, stand “at the heart of the issues of poverty and injustice today” (p. 54). He suggests that these laws recognize the ongoing problem that is poverty – that people make mistakes, and so there must be a provision that prevents the disparity between rich and poor to grow to large. In a day when the gap between rich and poor continues to grow unabated, he notes that the idea of a jubilee is considered a “swear word.” But these laws deal not only with the gap between rich and poor, they also deal with the issue of a sustainable environment – again an issue of modern consequence (pp. 54-55).
If the “Law” offers guidance as to how the poor might be treated, the Prophets speak strongly to those who would manipulate and exploit the poor. If the “Jubilee” idea is not exactly welcomed with open arms, the radical hope that is announced by the Prophets is even less welcome. But the radical hope that is described here has nothing to do with ideology, and everything to do with justice and faithfulness to God. As an example of prophetic witness, Barker points us to the encounter between Nathan and David. David was a powerful king, and Nathan was his friend, but neither nor the friendship stood in the way of Nathan’s rebuke of David’s actions with Bathsheba. Barker suggests that the issue here is not the adultery, but the use of power to get what one wants without regard to the other. It is a call to consider the realities of oppression and a call to change one’s life, and the prophets, whether Nathan or Amos, were not shy about proclaiming the radical consequences of God’s justice.
What begins in the Hebrew Bible continues on into the new. We see Jesus’ concern for the poor in his teachings and in his actions. The call to discipleship is a call to work toward the ending of poverty through the extension of God’s reign. He writes:
The message of Jesus is picked up in different ways throughout the New Testament, from Paul’s call to humble service (Philippians 1-2) to the attempts at living in community so that none would be in need (Acts 2). As the epistle of James makes clear, pure and undefiled religion is made known in service to the orphan and widow.
I appreciate this book because it is written by an evangelical who takes the bible extremely seriously. He is evidence that not all evangelicals are culture warriors. He doesn’t try to gloss over texts – but instead lifts them up for our consideration, even if they might make us feel uncomfortable. It is a challenging book, but Barker isn’t given to insults and over the top rhetoric. He lets the text and the personal stories convict us. Indeed, this isn’t just a Bible study. It is also the story of one man’s personal journey into ministry with and among the poor. The insights that pour forth help us who live and breath far from daily encounters with poverty understand the realities that lay about us. There is much we can learn, not just from scripture, but from our encounters with the poor. Yes, as Barker points out, they have much to teach us if we are to be true to our call to ministry.
I do believe that this a most important book to read, no matter your ideology, your theology, or you politics. If you seek to engage the world that God loves, then you must understand that world – especially those who too often slip through the cracks. I must admit, that while not rich in the world’s eyes, I am rich beyond measure. As I engage the biblical text, I must ask: what am I called to do, as a follower of Jesus, who takes this text seriously. I’m assuming that the call to care for the poor is not mere metaphor!
At the conclusion of Make Poverty Personal, author Ash Barker asks a good question: if we look closely at our lives, where have we invested our treasure? The questions follows upon Jesus’ statement calling on his followers to store up treasure in heaven, where neither nor thief can gain access (Luke 12:33b). Barker, who is an Australian evangelical serving as director of Urban Neighbors of Hope (UNOH) in Thailand, challenges western Christians to pay heed to the biblical teachings on the issue of poverty, an issue too often ignored by Christians – despite the significant biblical teaching on the subject.
Noting that there are some 2000 verses of scripture dealing with poverty, Barker takes the reader on an extended journey through these verses, or at least a significant portion of them, in the form of an extended Bible study that begins with the Exodus – because the Exodus speaks of the liberation of slaves -- and ends in the apocalyptic messages of Revelation and Daniel – where the people of God are called upon to resist the empire. He writes the book, he tells us, especially for those “who have a sneaking suspicion that the Christian faith is more than a cultural ornament, that it is a call to follow Jesus as he stands in solidarity with the poor” (p. 26).
If one takes up this study, then he or she will discover that there really is no portion of scripture that does not speak to this issue. Even the Song of Solomon wrestles with the topic. We discover that while the church may not have a “preferential option for the poor,” God does. Some sections of scripture, however, are more focused on this issue.
It is a concern of the legal sections of the Hebrew Bible, especially the sections dealing with the Jubilee Laws. These laws, Barker says, stand “at the heart of the issues of poverty and injustice today” (p. 54). He suggests that these laws recognize the ongoing problem that is poverty – that people make mistakes, and so there must be a provision that prevents the disparity between rich and poor to grow to large. In a day when the gap between rich and poor continues to grow unabated, he notes that the idea of a jubilee is considered a “swear word.” But these laws deal not only with the gap between rich and poor, they also deal with the issue of a sustainable environment – again an issue of modern consequence (pp. 54-55).
If the “Law” offers guidance as to how the poor might be treated, the Prophets speak strongly to those who would manipulate and exploit the poor. If the “Jubilee” idea is not exactly welcomed with open arms, the radical hope that is announced by the Prophets is even less welcome. But the radical hope that is described here has nothing to do with ideology, and everything to do with justice and faithfulness to God. As an example of prophetic witness, Barker points us to the encounter between Nathan and David. David was a powerful king, and Nathan was his friend, but neither nor the friendship stood in the way of Nathan’s rebuke of David’s actions with Bathsheba. Barker suggests that the issue here is not the adultery, but the use of power to get what one wants without regard to the other. It is a call to consider the realities of oppression and a call to change one’s life, and the prophets, whether Nathan or Amos, were not shy about proclaiming the radical consequences of God’s justice.
What begins in the Hebrew Bible continues on into the new. We see Jesus’ concern for the poor in his teachings and in his actions. The call to discipleship is a call to work toward the ending of poverty through the extension of God’s reign. He writes:
The reign of God, then is simply God’s will being done on earth as it is in heaven. This is a liberating force like no other for those facing poverty. It turns upside-down the priorities of the authorities and powers of this world. The last are first and the first are last. Where people have lived unauthorized lives from the powers’ point of view – about to be used and abused for the benefit of the elite – God has intervened by giving Jesus’s life as the only true authority. (P. 129).
The message of Jesus is picked up in different ways throughout the New Testament, from Paul’s call to humble service (Philippians 1-2) to the attempts at living in community so that none would be in need (Acts 2). As the epistle of James makes clear, pure and undefiled religion is made known in service to the orphan and widow.
I appreciate this book because it is written by an evangelical who takes the bible extremely seriously. He is evidence that not all evangelicals are culture warriors. He doesn’t try to gloss over texts – but instead lifts them up for our consideration, even if they might make us feel uncomfortable. It is a challenging book, but Barker isn’t given to insults and over the top rhetoric. He lets the text and the personal stories convict us. Indeed, this isn’t just a Bible study. It is also the story of one man’s personal journey into ministry with and among the poor. The insights that pour forth help us who live and breath far from daily encounters with poverty understand the realities that lay about us. There is much we can learn, not just from scripture, but from our encounters with the poor. Yes, as Barker points out, they have much to teach us if we are to be true to our call to ministry.
I do believe that this a most important book to read, no matter your ideology, your theology, or you politics. If you seek to engage the world that God loves, then you must understand that world – especially those who too often slip through the cracks. I must admit, that while not rich in the world’s eyes, I am rich beyond measure. As I engage the biblical text, I must ask: what am I called to do, as a follower of Jesus, who takes this text seriously. I’m assuming that the call to care for the poor is not mere metaphor!
Comments
This will be the theme of the January 2009 Love of Leadership conference.
John
Its great too to see more people from our Stone-Campbell movement going deeper in Christ around these issues.
God bless you!
Ash Barker