Theology & Economics

The Old Testament (Vetus Testamentum - Παλαιά Διαθήκη) contains numerous passages and themes that intertwine theology (the study of God, faith, and divine matters) with economics (concerns related to resources, wealth, and social justice). Here’s a detailed list of key concepts, stories, and principles that combine theology and economics in the Old Testament:

1. Creation and Stewardship

Genesis 1:26-30

Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.” So God created mankind in his own image, in the image of God he created them; male and female he created them. God blessed them and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.” Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground—everything that has the breath of life in it—I give every green plant for food.” And it was so.

Theology & Economic Themes: The creation narrative introduces God as the Creator who entrusts humanity with the earth and its resources. Humans are made stewards (managers) of creation. This stewardship entails responsible management of the earth’s resources, encouraging sustainable use and the idea of dominion as a form of care rather than exploitation (Genesis 1:26-28). Stewardship of the earth’s resources. Humanity is given dominion and responsibility to manage creation, which lays the foundation for sustainable economic practices. Humanity is given the responsibility to rule over the earth and care for creation, reflecting God’s authority and care. This passage establishes the principle of stewardship over natural resources, suggesting that humans are to manage the earth’s resources responsibly. It lays the foundation for economic principles of labor, production, and sustainability.

2. The Fall and Economic Consequences

Genesis 3:17-19

To Adam he said, ‘Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’ cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.’

Theology & Economic Themes: The curse of the fall introduces toil and hardship as a result of human disobedience. Work becomes burdensome, and scarcity enters the world. The struggle to produce food from the ground symbolizes economic hardship and inequality, creating an environment where resources are no longer easily accessible. As a result of sin, the ground is cursed, and human labor becomes difficult, symbolizing the broken relationship between God, humanity, and creation. This introduces the concept of toil and economic struggle. The ease of provision that characterized the Garden of Eden is replaced by hard labor, scarcity, and the need to work for survival. It shapes the theology of work and economic hardship throughout the Bible.

3. Tithing and Offerings

Leviticus 27:30-32, Deuteronomy 14:22-29

Leviticus 27:30-32

“A tithe of everything from the land, whether grain from the soil or fruit from the trees, belongs to the Lord; it is holy to the Lord. Whoever would redeem any of their tithe must add a fifth of the value to it. Every tithe of the herd and flock—every tenth animal that passes under the shepherd’s rod—will be holy to the Lord.’

Deuteronomy 14:22-29

“Be sure to set aside a tenth of all that your fields produce each year. Eat the tithe of your grain, new wine, and olive oil, and the firstborn of your herds and flocks in the presence of the Lord your God at the place he will choose as a dwelling for his Name, so that you may learn to revere the Lord your God always. But if that place is too distant and you have been blessed by the Lord your God and cannot carry your tithe (because the place where the Lord will choose to put his Name is so far away), then exchange your tithe for silver, and take the silver with you and go to the place the Lord your God will choose. Use the silver to buy whatever you like: cattle, sheep, wine or other fermented drink, or anything you wish. Then you and your household shall eat there in the presence of the Lord your God and rejoice. And do not neglect the Levites living in your towns, for they have no allotment or inheritance of their own. At the end of every three years, bring all the tithes of that year’s produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the foreigners, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the Lord your God may bless you in all the work of your hands.’

Theology & Economic Themes: Tithing is an act of worship and acknowledgment of God’s provision. The tithe system redistributed wealth within society, ensuring support for the Levites (who had no land inheritance), the poor, orphans, and widows. It reflects an early form of social welfare in which resources were shared for the common good.

4. Sabbatical Year and Jubilee

Leviticus 25:8-55

Count off seven sabbath years—seven times seven years—so that the seven sabbath years amount to a period of forty-nine years. Then have the trumpet sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan. The fiftieth year shall be a jubilee for you; do not sow and do not reap what grows of itself or harvest the untended vines. For it is a jubilee and is to be holy for you; eat only what is taken directly from the fields. In this Year of Jubilee everyone is to return to their own property. If you sell land to any of your own people or buy land from them, do not take advantage of each other. You are to buy from your own people on the basis of the number of years since the Jubilee. And they are to sell to you on the basis of the number of years left for harvesting crops. When the years are many, you are to increase the price, and when the years are few, you are to decrease the price, because what is really being sold to you is the number of crops. Do not take advantage of each other, but fear your God. I am the Lord your God. Follow my decrees and be careful to obey my laws, and you will live safely in the land. Then the land will yield its fruit, and you will eat your fill and live there in safety. You may ask, “What will we eat in the seventh year if we do not plant or harvest our crops?” I will send you such a blessing in the sixth year that the land will yield enough for three years. While you plant during the eighth year, you will eat from the old crop and will continue to eat from it until the harvest of the ninth year comes in. The land must not be sold permanently, because the land is mine and you reside in my land as foreigners and strangers. Throughout the land that you hold as a possession, you must provide for the redemption of the land. If one of your fellow Israelites becomes poor and sells some of their property, their nearest relative is to come and redeem what they have sold. If, however, there is no one to redeem it for them but later on they prosper and acquire sufficient means to redeem it themselves, they are to determine the value for the years since they sold it and refund the balance to the one to whom they sold it; they can then go back to their own property. But if they do not acquire the means to repay, what was sold will remain in the possession of the buyer until the Year of Jubilee. It will be returned in the Jubilee, and they can then go back to their property. Anyone who sells a house in a walled city retains the right of redemption a full year after its sale. During that time the seller may redeem it. If it is not redeemed before a full year has passed, the house in the walled city shall belong permanently to the buyer and the buyer’s descendants. It is not to be returned in the Jubilee. But houses in villages without walls around them are to be considered as belonging to the open country. They can be redeemed, and they are to be returned in the Jubilee. The Levites always have the right to redeem their houses in the Levitical towns, which they possess. So the property of the Levites is redeemable—that is, a house sold in any town they hold—and is to be returned in the Jubilee, because the houses in the towns of the Levites are their property among the Israelites. But the pastureland belonging to their towns must not be sold; it is their permanent possession. If any of your fellow Israelites become poor and are unable to support themselves among you, help them as you would a foreigner and stranger, so they can continue to live among you. Do not take interest or any profit from them, but fear your God, so that they may continue to live among you. You must not lend them money at interest or sell them food at a profit. I am the Lord your God, who brought you out of Egypt to give you the land of Canaan and to be your God. If any of your fellow Israelites become poor and sell themselves to you, do not make them work as slaves. They are to be treated as hired workers or temporary residents among you; they are to work for you until the Year of Jubilee. Then they and their children are to be released, and they will go back to their own clans and to the property of their ancestors. Because the Israelites are my servants, whom I brought out of Egypt, they must not be sold as slaves. Do not rule over them ruthlessly, but fear your God. Your male and female slaves are to come from the nations around you; from them you may buy slaves. You may also buy some of the temporary residents living among you and members of their clans born in your country, and they will become your property. You can bequeath them to your children as inherited property and can make them slaves for life, but you must not rule over your fellow Israelites ruthlessly. If a foreigner residing among you becomes rich and any of your fellow Israelites become poor and sell themselves to the foreigner or to a member of the foreigner’s clan, they retain the right of redemption after they have sold themselves. One of their relatives may redeem them: an uncle or a cousin or any blood relative in their clan may redeem them. Or if they prosper, they may redeem themselves. They and their buyer are to count the time from the year they sold themselves up to the Year of Jubilee. The price for their release is to be based on the rate paid to a hired worker for that number of years. If many years remain, they must pay for their redemption a larger share of the price paid for them. If only a few years remain until the Year of Jubilee, they are to compute that and pay for their redemption accordingly. They are to be treated as workers hired from year to year; you must see to it that those to whom they owe service do not rule over them ruthlessly. Even if someone is not redeemed in any of these ways, they and their children are to be released in the Year of Jubilee, for the Israelites belong to me as servants. They are my servants, whom I brought out of Egypt. I am the Lord your God.

Theology & Economic Themes: The sabbatical year (every seventh year) and the year of Jubilee (every 50 years) are rooted in God’s ownership of the land and His desire for justice and mercy. In the sabbatical year, debts were to be forgiven, and land was to rest. During the Jubilee, lands were returned to original families, and slaves were freed. These laws aimed to prevent the permanent accumulation of wealth in the hands of a few, promoting economic equality and social justice. The Jubilee represents God’s provision and care for His people, with an emphasis on justice, restoration, and freedom. Every 50 years, land was to be returned to its original owners, and slaves were to be freed. This economic reset prevented the permanent accumulation of wealth by the few and the perpetual impoverishment of others, promoting equality and economic balance within the community.

5. The Prophets (Amos, Isaiah, Micah)

Isaiah 3:14-15; Micah 2:1-2

Isaiah 3:14-15

The Lord enters into judgment against the elders and leaders of his people: “It is you who have ruined my vineyard; the plunder from the poor is in your houses. What do you mean by crushing my people and grinding the faces of the poor?” declares the Lord, the Lord Almighty.

Micah 2:1-2

Woe to those who plan iniquity, to those who plot evil on their beds! At morning’s light they carry it out because it is in their power to do it. They covet fields and seize them, and houses, and take them. They defraud people of their homes, they rob them of their inheritance.

Theology & Economic Themes: The prophets emphasize God’s concern for justice, righteousness, and mercy. They critique economic exploitation and inequality. For example, Amos condemns the wealthy who oppress the poor and calls for justice to roll down like waters (Amos 5:24). Isaiah and Micah also call out leaders and landowners who exploit the vulnerable, urging economic fairness and ethical treatment of workers (Isaiah 3:14-15; Micah 2:1-2).

6. Gleaning Laws

Leviticus 19:9-10, Deuteronomy 24:19-22

Leviticus 19:9-10

When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Do not go over your vineyard a second time or pick up the grapes that have fallen. Leave them for the poor and the foreigner. I am the Lord your God.

Deuteronomy 24:19-22

When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless, and the widow, so that the Lord your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. When you harvest the grapes in your vineyard, do not glean the vines after they are picked. Leave them for the foreigner, the fatherless, and the widow. Remember that you were slaves in Egypt. That is why I command you to do this.

Theology & Economic Themes: Gleaning laws reflect God’s provision for the needy, affirming His care for the marginalized. Landowners were commanded to leave the edges of their fields unharvested so that the poor, orphans, widows, and foreigners could glean food. This principle suggests a system where economic activities consider the needs of the most vulnerable, ensuring they have access to resources.

7. The Law of Gleaning

Leviticus 19:9-10

Theology & Economic Themes: Provision for the poor. This law ensures that even the vulnerable have access to food, promoting a principle of economic generosity and social justice.

8. Kingship and Economic Responsibility

1 Samuel 8:10-18, 1 Kings 12

1 Samuel 8:10-18

Samuel told all the words of the Lord to the people who were asking him for a king. He said, “This is what the king who will reign over you will claim as his rights: He will take your sons and make them serve with his chariots and horses, and they will run in front of his chariots. Some he will assign to be commanders of thousands and commanders of fifties and others to plow his ground and reap his harvest, and still others to make weapons of war and equipment for his chariots. He will take your daughters to be perfumers and cooks and bakers. He will take the best of your fields and vineyards and olive groves and give them to his attendants. He will take a tenth of your grain and of your vintage and give it to his officials and attendants. Your male and female servants and the best of your cattle and donkeys he will take for his own use. He will take a tenth of your flocks, and you yourselves will become his slaves. When that day comes, you will cry out for relief from the king you have chosen, but the Lord will not answer you in that day.”

1 Kings 12

Rehoboam went to Shechem, for all Israel had gone there to make him king. When Jeroboam son of Nebat heard this (he was still in Egypt, where he had fled from King Solomon), he returned from Egypt. So they sent for Jeroboam, and he and the whole assembly of Israel went to Rehoboam and said to him: “Your father put a heavy yoke on us, but now lighten the harsh labor and the heavy yoke he put on us, and we will serve you.” Rehoboam answered, “Go away for three days and then return to me.” So the people went away. Then King Rehoboam consulted the elders who had served his father Solomon during his lifetime. “How would you advise me to answer these people?” he asked. They replied, “If today you will be a servant to these people and serve them and give them a favorable answer, they will always be your servants.” But Rehoboam rejected the advice of the elders that the elders gave him and consulted the young men who had grown up with him and were serving him. He asked them, “What is your advice? How should we answer these people who say to me, ‘Lighten the yoke your father put on us’?” The young men who had grown up with him replied, “Tell the people who have said to you, ‘Your father put a heavy yoke on us, but make our yoke lighter,’ tell them: ‘My little finger is thicker than my father’s waist. My father laid on you a heavy yoke; I will make it even heavier. My father scoured you with whips; I will scourge you with scorpions.’” Three days later Jeroboam and all the people returned to Rehoboam. The king answered the people harshly. Rejecting the advice given him by the elders, he followed the advice of the young men and said, “My father made your yoke heavy; I will make it even heavier. My father scoured you with whips; I will scourge you with scorpions.” So the king did not listen to the people, for this turn of events was from the Lord to fulfill the word the Lord had spoken to Jeroboam son of Nebat through Ahijah the Shilonite. When all Israel saw that the king refused to listen to them, they answered the king: “What share do we have in David? What part in Jesse’s son? To your tents, Israel! Look after your own house, David!” So the Israelites went home. But as for the Israelites who were living in the towns of Judah, Rehoboam still ruled over them. King Rehoboam sent out Adoniram, who was in charge of forced labor, but all Israel stoned him to death. King Rehoboam, however, managed to get into his chariot and escape to Jerusalem. So Israel has been in rebellion against the house of David to this day.

Theology & Economic Themes: God warns the Israelites about the dangers of monarchy and the centralized accumulation of wealth and power. When Israel demanded a king, Samuel warned that kings would take a tenth of the people’s produce, servants, and property (1 Samuel 8:15-17). The story of Solomon’s wealth (1 Kings 10:14-29) and the subsequent rebellion under his son Rehoboam (1 Kings 12) highlight the economic dangers of oppressive taxation and wealth disparity.

9. Job and Wealth

Job 1-2, 42

Job 1

In the land of Uz there lived a man whose name was Job. This man was blameless and upright; he feared God and shunned evil. He had seven sons and three daughters, and he owned seven thousand sheep, three thousand camels, five hundred yoke of oxen, and five hundred donkeys, and had a large number of servants. He was the greatest man among all the people of the East. His sons used to hold feasts in their homes on their birthdays, and they would invite their three sisters to eat and drink with them. When a period of feasting had run its course, Job would send and have them purified. Early in the morning he would sacrifice a burnt offering for each of them, thinking, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular custom. One day the angels came to present themselves before the Lord, and Satan also came with them. The Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roaming throughout the earth, going back and forth on it.” Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil.” “Does Job fear God for nothing?” Satan replied. “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land. But now stretch out your hand and strike everything he has, and he will surely curse you to your face.” The Lord said to Satan, “Very well, then, everything he has is in your power, but on the man himself do not lay a finger.” Then Satan went out from the presence of the Lord. One day when Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house, a messenger came to Job and said, “The oxen were plowing and the donkeys were grazing nearby, and the Sabeans attacked and carried them off. They put the servants to the sword, and I am the only one who has escaped to tell you!” While he was still speaking, another messenger came and said, “The fire of God fell from the heavens and burned up the sheep and the servants, and I am the only one who has escaped to tell you!” While he was still speaking, another messenger came and said, “The Chaldeans formed three raiding parties and swept down on your camels and carried them off. They put the servants to the sword, and I am the only one who has escaped to tell you!” While he was still speaking, yet another messenger came and said, “Your sons and daughters were feasting and drinking wine at the oldest brother’s house, when suddenly a mighty wind swept in from the desert and struck the four corners of the house. It collapsed on them, and they are dead, and I am the only one who has escaped to tell you!” At this, Job got up and tore his robe and shaved his head. Then he fell to the ground in worship and said: “Naked I came from my mother’s womb, and naked I shall return there. The Lord gave, and the Lord has taken away; blessed be the name of the Lord.” In all this, Job did not sin by charging God with wrongdoing.

Job 2

On another day the angels came to present themselves before the Lord, and Satan also came with them to present himself before him. And the Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roaming throughout the earth, going back and forth on it.” Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason.” “Skin for skin!” Satan replied. “A man will give all he has for his own life. But now stretch out your hand and strike his flesh and bones, and he will surely curse you to your face.” The Lord said to Satan, “Very well, then, he is in your hands; but you must spare his life.” So Satan went out from the presence of the Lord and afflicted Job with painful sores from the soles of his feet to the top of his head. Then Job took a piece of broken pottery and scraped himself with it as he sat among the ashes. His wife said to him, “Are you still maintaining your integrity? Curse God and die!” He replied, “You are talking like a foolish woman. Shall we accept good from God, and not trouble?” In all this, Job did not sin in what he said. When Job’s three friends, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, heard about all the troubles that had come upon him, they set out from their homes and met together by agreement to go and sympathize with him and comfort him. When they saw him from a distance, they could hardly recognize him; they began to weep aloud, and they tore their robes and sprinkled dust on their heads. Then they sat on the ground with him for seven days and seven nights. No one said a word to him, because they saw how great his suffering was.

Job 42

Then Job replied to the Lord: “I know that you can do all things; no purpose of yours can be thwarted. You asked, ‘Who is this that obscures my plans without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. You said, ‘Listen now, and I will speak; I will question you, and you shall answer me.’ My ears had heard of you but now my eyes have seen you.
Therefore I despise myself and repent in dust and ashes.” After the Lord had said these things to Job, he said to Eliphaz the Temanite, “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant Job has.” So Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite did what the Lord told them; and the Lord accepted Job’s prayer. After Job had prayed for his friends, the Lord restored his fortunes and gave him twice as much as he had before. All his brothers and sisters and everyone who had known him before came and ate with him in his house. They comforted and consoled him over all the trouble the Lord had brought upon him, and each one gave him a piece of silver and a gold ring. The Lord blessed the latter part of Job’s life more than the former part. He had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen, and a thousand donkeys. And he also had seven sons and three daughters. The first daughter he named Jemimah, the second Keziah, and the third Keren-Happuch. Nowhere in all the land were there found women as beautiful as Job’s daughters, and their father granted them an inheritance along with their brothers. After this, Job lived a hundred and forty years; he saw his children and their children to the fourth generation. And so Job died, old and full of years.

Theology & Economic Themes: The story of Job grapples with the relationship between divine blessing and material wealth, challenging the idea that prosperity is always a sign of God’s favor. Job, a wealthy man who loses everything, exemplifies how wealth can be fleeting. His story shows that economic suffering is not necessarily tied to one’s moral standing. Ultimately, Job is restored to a position of wealth, reflecting God’s sovereignty over economic circumstances.

10. The Wisdom Literature on Wealth (Proverbs, Ecclesiastes)

Proverbs 13:11, 22:16, Ecclesiastes 5:10-15

Proverbs 13:11

Dishonest money dwindles away, but whoever gathers money little by little makes it grow.

Proverbs 22:16

One who oppresses the poor to increase his wealth and one who gives gifts to the rich—both come to poverty.

Ecclesiastes 5:10-15

Whoever loves money never has enough; whoever loves wealth is never satisfied with their income.
This too is meaningless. As goods increase, so do those who consume them, and what benefit are they to the owners except to feast their eyes on them? The sleep of a laborer is sweet, whether they eat little or much, but as for the rich, their abundance permits them no sleep. I have seen a grievous evil under the sun: wealth hoarded to the harm of its owners, or wealth lost through some misfortune, so that when they have children there is nothing left for them to inherit. Everyone comes naked from their mother’s womb, and as everyone comes, so they depart. They take nothing from their toil that they can carry in their hands.

Theology & Economic Themes: Wisdom literature offers guidance on living in alignment with divine principles, including attitudes toward wealth and poverty. Proverbs emphasizes the virtues of hard work, generosity, and righteousness, noting that wealth gained through injustice will not last (Proverbs 13:11, 22:16). Ecclesiastes takes a more skeptical view, questioning the meaning of wealth and its inability to provide lasting satisfaction (Ecclesiastes 5:10-15).

11. Justice in the Court System

Deuteronomy 16:18-20

Appoint judges and officials for each of your tribes in every town the Lord your God is giving you, and they are to judge the people fairly. Do not pervert justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the innocent. Follow justice and justice alone, so that you may live and possess the land the Lord your God is giving you.

Theology & Economic Themes: Justice is a reflection of God’s character, and the legal system must uphold His standards. Bribery and corruption in the judicial system, often benefiting the rich, are condemned. The legal system was intended to ensure fair treatment for all, especially the poor, who were most vulnerable to economic injustice (Deuteronomy 16:19-20).

12. Inheritance Laws and Land Ownership

Numbers 27:1-11, Deuteronomy 19

Numbers 27:1-11

The daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, belonged to the clans of Manasseh son of Joseph. The names of the daughters were Mahlah, Noah, Hoglah, Milkah, and Tirzah. They approached the entrance to the tent of meeting and stood before Moses, Eleazar the priest, the leaders, and the whole assembly and said, “Our father died in the wilderness. He was not among Korah’s followers who banded together against the Lord, but he died for his own sin and left no sons. Why should our father’s name disappear from his clan because he had no son? Give us property among our father’s relatives.” So Moses brought their case before the Lord, and the Lord said to him, “What Zelophehad’s daughters are saying is right. You must certainly give them property as an inheritance among their father’s relatives and give their father’s inheritance to them. Say to the Israelites, ‘If a man dies and leaves no son, give his inheritance to his daughter. If he has no daughter, give his inheritance to his brothers. If he has no brothers, give his inheritance to his father’s brothers. If his father has no brothers, give his inheritance to the nearest relative in his clan, that they may possess it. This is to have the force of law for the Israelites, as the Lord commanded Moses.’”

Deuteronomy 19

When the Lord your God has destroyed the nations whose land he is giving you, and when you have driven them out and settled in their towns and homes, then set aside for yourselves three cities in the land the Lord your God is giving you to possess. Determine the distances involved and divide into three regions the land the Lord your God is giving you as a possession, so that anyone who kills a person may flee to one of these cities. This is the rule concerning the one who kills someone and flees there to save his life: If someone kills a neighbor unintentionally and without malice aforethought, that person may flee to one of these cities and live. Do this so that innocent blood will not be shed in your land, which the Lord your God is giving you as your inheritance, and so that you will not be guilty of bloodshed.
But if out of hate someone lies in wait, assaults and kills a neighbor, and then flees to one of these cities, the elders of his town shall send for him and bring him back from the city and hand him over to the avenger of blood to die. Show no pity. You must purge from Israel the guilt of shedding innocent blood, so that it may go well with you. Do not move your neighbor’s boundary stone set up by your predecessors in the inheritance you receive in the land the Lord your God is giving you to possess.
One witness is not enough to convict anyone accused of a crime or offense they may have committed. A matter must be established by the testimony of two or three witnesses. If a malicious witness takes the stand to accuse someone of a crime, the two parties involved in the dispute must stand in the presence of the Lord before the priests and judges who are in office at the time. The judges must make a thorough investigation, and if the witness proves to be a liar, giving false testimony against a fellow Israelite, then do to the false witness as that witness intended to do to the other party. You must purge the evil from among you. The rest of the people will hear of this and be afraid, and never again will such an evil thing be done among you. Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

Theology & Economic Themes: God’s division of land among the tribes of Israel reflects His provision and care for families. Inheritance laws ensured that land stayed within families, preventing the monopolization of property and ensuring that each family had the means to sustain themselves economically. The story of the daughters of Zelophehad (Numbers 27) highlights the importance of fair distribution of wealth within the family structure.

13. Inheritance Laws and the Promised Land

Numbers 27:1-11, Numbers 36:1-12

Numbers 27:1-11

Numbers 36:1-12

The heads of the clans of Gilead son of Machir, the son of Manasseh, who were from the clans of the descendants of Joseph, came and spoke to Moses and the leaders, the heads of the Israelite families. They said, “The Lord commanded my lord to give the land as an inheritance by lot to the Israelites. And my lord was commanded by the Lord to give the inheritance of our brother Zelophehad to his daughters. Now suppose they marry men from other Israelite tribes. Then their inheritance will be taken from our ancestral land and added to that of the tribe they marry into. And so part of the inheritance allotted to us will be taken away. When the Year of Jubilee for the Israelites comes, their inheritance will be added to that of the tribe into which they marry, and their property will be taken from the tribe of our ancestors.”
Then at the Lord’s direction Moses told the Israelites, “What the tribe of Joseph is saying is right. This is what the Lord commands for Zelophehad’s daughters: They may marry anyone they please as long as they marry within their father’s tribal clan. No inheritance in Israel is to pass from one tribe to another, for every Israelite shall keep the land belonging to their ancestors. Every daughter who inherits land in any Israelite tribe must marry someone in her father’s tribal clan, so that every Israelite will possess the inheritance of their ancestors. No inheritance may pass from one tribe to another, for each tribe of the Israelites is to keep the land it inherits.” So Zelophehad’s daughters did as the Lord commanded Moses. Mahlah, Tirzah, Hoglah, Milkah, and Noah married their cousins on their father’s side. They were married into the clans of the descendants of Manasseh son of Joseph, and their inheritance remained with their father’s clan.

Theology & Economic Themes: God’s covenant with Israel included specific laws about the inheritance of land, reflecting His concern for justice and family continuity. The daughters of Zelophehad, who had no brothers, requested an inheritance of their father’s land. God honored their request, establishing a principle that women could inherit property in certain circumstances. This passage reflects God’s concern for economic justice and the preservation of family wealth, even in a patriarchal society.

14. Foreigners and Economic Inclusion

Leviticus 19:33-34, Deuteronomy 10:18-19

Leviticus 19:33-34

When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God.

Deuteronomy 10:18-19

He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt. I am the Lord your God.

Theology & Economic Themes: God commands Israel to treat foreigners with justice and compassion, reminding them that they were once foreigners in Egypt. Foreigners, or sojourners, were to be given fair treatment in economic transactions and access to social benefits, such as the gleaning laws and Sabbath rest, promoting economic inclusion for all who lived within the community.

15. The Role of God in Economic Prosperity

Deuteronomy 8:17-18

You may say to yourself, “My power and the strength of my hands have produced this wealth for me.” But remember the Lord your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your ancestors, as it is today.

Theology & Economic Themes: God reminds Israel that it is He who gives them the ability to produce wealth, cautioning them against prideful self-reliance. Wealth is framed not as a product of individual effort alone but as a divine gift. This theological perspective places moral and communal responsibility on how wealth is used, ensuring it serves God’s purposes of justice and compassion.

16. Sabbath Rest

Genesis 2:1-3, Exodus 20:8-11, Deuteronomy 5:12-15

Genesis 2:1-3

Thus the heavens and the earth were completed in all their vast array. Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.

Exodus 20:8-11

Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns. For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.

Deuteronomy 5:12-15

Observe the Sabbath day by keeping it holy, as the Lord your God has commanded you. Six days you shall labor and do all your work, but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your ox, your donkey, or any of your animals, nor any foreigner residing in your towns, so that your male and female servants may rest, as you do. Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day.

Theology & Economic Themes: The Sabbath is a sign of God’s covenant with His people, emphasizing rest, trust in God’s provision, and recognition of His sovereignty. The Sabbath commanded a cessation of labor one day each week, which applied to all—rich, poor, slaves, and even animals. This economic regulation ensured that the community would rest and not exploit labor endlessly. It also reflected the idea that economic life must be ordered according to God’s rhythms and not human greed. The Sabbath commandment reflects God’s rest after creation and models a rhythm of work and rest. Instituting a weekly day of rest for everyone, including servants and animals, points to economic fairness. It emphasizes that economic activity must have limits, ensuring that wealth accumulation does not exploit workers or resources (Exodus 20:10).

17. The Law of Gleaning

Leviticus 19:9-10, Deuteronomy 24:19-22

Leviticus 19:9-10

Deuteronomy 24:19-22

Theology & Economic Themes: God commands care for the poor, the foreigner, the orphan, and the widow, as an expression of His justice and mercy. Farmers were instructed not to harvest their fields or vineyards completely but to leave some for the poor to glean. This law created an economic safety net, allowing the poor to work for their sustenance, while the wealthy landowners had to act with generosity and fairness.

18. Tithing

Deuteronomy 14:22-29, Numbers 18:21-32

Deuteronomy 14:22-29

Be sure to set aside a tenth of all that your fields produce each year. Eat the tithe of your grain, new wine, and olive oil, and the firstborn of your herds and flocks in the presence of the Lord your God at the place he will choose as a dwelling for his Name, so that you may learn to revere the Lord your God always. If that place is too distant and you have been blessed by the Lord your God and cannot carry your tithe (because the place where the Lord will choose to put his Name is too far away), then exchange your tithe for silver and take the silver with you and go to the place the Lord your God will choose. Use the silver to buy whatever you like: cattle, sheep, wine, or other fermented drink, or anything you wish. Then you and your household shall eat there in the presence of the Lord your God and rejoice. And do not neglect the Levites living in your towns, for they have no allotment or inheritance of their own. At the end of every three years, bring all the tithes of that year’s produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the foreigners, the fatherless, and the widows who live in your towns may come and eat and be satisfied, and so that the Lord your God may bless you in all the work of your hands.

Numbers 18:21-32

I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the tent of meeting. From now on the Israelites must not go near the tent of meeting, or they will bear the consequences of their sin and will die. It is the Levites who are to do the work at the tent of meeting and bear the responsibility for offenses against it. This is a lasting ordinance for the generations to come. They will receive no inheritance among the Israelites. Instead, I give to the Levites the tithes that the Israelites present as offerings to the Lord. That is why I said concerning them: ‘They will have no inheritance among the Israelites.’ The Lord said to Moses, “You are to speak to the Levites and say to them: ‘When you receive from the Israelites the tithe I give you as your inheritance, you must present a tithe of that tithe as the Lord’s offering. Your offering will be reckoned to you as grain from the threshing floor or juice from the winepress. In this way you will also present an offering to the Lord from all the tithes you receive from the Israelites. From these tithes you must give the Lord’s portion to Aaron the priest. You must present the portion of the tithe that belongs to the Lord to Aaron the priest. Out of the tithes you receive, you must give the Lord’s portion to Aaron the priest. You must present the Lord’s portion from the tithes you receive, and from those tithes, you must give the Lord’s portion to Aaron the priest. You must present a part of the tithes that you receive as an offering to the Lord.
You must also offer a portion to the Lord from the tithes that you receive. The Lord said to Moses, “Speak to the Levites and tell them: ‘When you receive the tithe that belongs to you from the Israelites, you must give a portion of it to the Lord as an offering.

Theology & Economic Themes: Tithing was an act of worship, acknowledging God as the ultimate provider of all resources. The tithe (one-tenth of one’s income or produce) was used to support the Levites (who had no inheritance of land) and to assist the poor, orphans, widows, and foreigners. This system ensured that religious workers and the economically vulnerable were cared for, linking economic activity directly with the religious life of Israel.

19. Debts and Interest

Exodus 22:25, Leviticus 25:35-38, Deuteronomy 23:19-20

Exodus 22:25

If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest.

Leviticus 25:35-38

If any of your fellow Israelites become poor and are unable to support themselves among you, help them as you would a foreigner and stranger, so they can continue to live among you. Do not take interest or any profit from them, but fear your God so that they may continue to live among you. You must not lend them money at interest or sell them food at a profit. I am the Lord your God, who brought you out of Egypt to give you the land of Canaan and to be your God.

Deuteronomy 23:19-20

Do not charge a fellow Israelite interest, whether on money or food or anything else that may earn interest. You may charge a foreigner interest, but not a fellow Israelite, so that the Lord your God may bless you in everything you put your hand to in the land you are entering to possess.

Theology & Economic Themes: These laws reflected God’s desire for justice, compassion, and protection for the vulnerable. Israelites were forbidden from charging interest on loans to their fellow Israelites, especially to the poor. The principle was to protect people from becoming trapped in cycles of debt, promoting fairness in economic transactions.

20. Solomon’s Wisdom on Wealth

Proverbs 3:9-10, Proverbs 22:7, Proverbs 30:7-9

Proverbs 3:9-10

Honor the Lord with your wealth, with the firstfruits of all your crops; then your barns will be filled to overflowing, and your vats will brim over with new wine.

Proverbs 22:7

The rich rule over the poor, and the borrower is slave to the lender.

Proverbs 30:7-9

Two things I ask of you, Lord; do not refuse me before I die: Keep falsehood and lies far from me; give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, “Who is the Lord?” Or I may become poor and steal, and so dishonor the name of my God.

Theology & Economic Themes: The book of Proverbs presents a theology of wealth that emphasizes wisdom, righteousness, and trust in God as key to true prosperity. Solomon teaches that wealth should be used to honor God and serve others. He warns against the dangers of debt (Proverbs 22:7) and encourages generosity. Proverbs 30:7-9 asks God for neither poverty nor riches, but only enough to meet one’s needs, showing the ideal of moderation and contentment.

21. Job’s Economic Integrity

Job 31:13-28

If I have denied justice to any of my servants, whether male or female, when they had a grievance against me, what will I do when God confronts me? What will I answer when called to account? Did not he who made me in the womb make them? Did not the same one form us both within our mothers?
If I have denied the desires of the poor or let the eyes of the widow grow weary, if I have kept my bread to myself, not sharing it with the fatherless— but from my youth I reared them as a father would, and from my birth I guided the widow— if I have seen anyone perishing for lack of clothing, or a needy person without a cloak, and did not give them my warm clothing, and did not give them my warm clothing, if I have not satisfied the needs of the needy or let the eyes of the widow grow weary, then may my arm fall from the shoulder, may my arm be broken off at the elbow. For I dreaded the destruction God would bring on me, and for fear of his splendor I could not do such things. If I have put my trust in gold or said to pure gold, ‘You are my security,’ if I have rejoiced over my great wealth, the fortune my hands had gained, if I had regarded the sun in its radiance or the moon moving in splendor, so that my heart was secretly enticed and my hand offered them a kiss of homage, then these also would be sins to be judged, for I would have been unfaithful to God on high.

Theology & Economic Themes: Job asserts his righteousness before God, particularly in his treatment of others, reflecting a deep sense of justice and ethical conduct. Job speaks of not oppressing his workers or the poor, not putting his trust in gold, and not withholding from the needy. His example sets a standard for economic justice and the ethical use of wealth, showing that integrity before God is tied to fairness in economic dealings.

22. Redistribution of Wealth in Joseph’s Leadership

Genesis 41:46-57

Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And Joseph went out from Pharaoh’s presence and traveled throughout Egypt. During the seven years of abundance the land produced plentifully. Joseph collected all the food produced in those seven years of abundance in Egypt and stored it in the cities. In each city, he put the food grown in the fields surrounding it. Joseph stored up huge quantities of grain, like the sand of the sea; it was so much that he stopped keeping records because it was beyond measure. Before the years of famine came, two sons were born to Joseph by Asenath, daughter of Potiphera, priest of On. Joseph named his firstborn Manasseh and said, “It is because God has made me forget all my trouble and all my father’s household.” The second son he named Ephraim and said, “It is because God has made me fruitful in the land of my suffering.” The seven years of abundance in Egypt came to an end, and the seven years of famine began, just as Joseph had said. There was famine in all the other lands, but in the whole land of Egypt there was food. When all Egypt began to feel the famine, the people cried to Pharaoh for food. Then Pharaoh told all the Egyptians, “Go to Joseph and do what he tells you.” When the famine had spread over the whole country, Joseph opened all the storehouses and sold grain to the Egyptians, for the famine was severe throughout Egypt. And all the world came to Egypt to buy grain from Joseph, because the famine was severe everywhere.

Theology & Economic Themes: Joseph’s wise management during Egypt’s famine reflects God’s providence and care for people through responsible leadership. During the seven years of plenty, Joseph stored up surplus grain, which was later distributed during the famine. This economic strategy of redistribution saved countless lives and reflects the principle of preparing for future needs and using surplus wisely for the common good.

23. King Solomon’s Economic Policies

1 Kings 10:14-29, 2 Chronicles 9:13-28

1 Kings 10:14-29

The weight of the gold that Solomon received yearly was six hundred sixty-six talents of gold, not including the revenues from merchants, traders, and from all the Arabian kings and governors of the land. Solomon made two hundred large shields of hammered gold, each containing six hundred shekels of gold. He also made three hundred smaller shields of hammered gold, with three minas of gold in each. The king placed them in the Palace of the Forest of Lebanon. The king made a great throne of ivory and overlaid it with pure gold. The throne had six steps, with a rounded top at the back of the throne. On both sides of the seat were armrests, with a lion standing beside each of them. Twelve lions stood on the six steps, one at either end of each step. Nothing like it had ever been made for any other kingdom. All King Solomon’s goblets were gold, and all the household articles in the Palace of the Forest of Lebanon were pure gold. Nothing was made of silver, because silver was considered of little value in Solomon’s days. The king’s fleet of trading ships went to sea with Hiram’s fleet. Once every three years, the ships returned bringing gold, silver, ivory, apes, and baboons. Solomon was greater in riches and wisdom than all the other kings of the earth. All the kings of the earth sought an audience with Solomon to hear the wisdom God had put in his heart. Year after year, everyone who came brought gifts—articles of silver and gold, robes, weapons, spices, horses, and mules. Solomon accumulated chariots and horses. He had fourteen hundred chariots and twelve thousand horses, which he kept in the chariot cities and also with him in Jerusalem. The king made silver as common in Jerusalem as stones, and cedar as plentiful as sycamore-fig trees in the foothills. Solomon’s horses were imported from Egypt and from Kue—the royal merchants purchased them from Kue. They imported a chariot from Egypt for six hundred shekels of silver and a horse for a hundred and fifty. They also exported them to all the kings of the Hittites and the Arameans.

2 Chronicles 9:13-28

The weight of the gold that Solomon received yearly was six hundred sixty-six talents, not including the revenues from merchants, traders, and from all the kings of Arabia and the governors of the land. King Solomon made two hundred large shields of hammered gold; six hundred shekels of gold went into each shield. He also made three hundred small shields of hammered gold, with three minas of gold in each shield. The king placed them in the Palace of the Forest of Lebanon. The king made a great throne of ivory and overlaid it with pure gold. The throne had six steps, and a footstool of gold was attached to it. On both sides of the seat were armrests, with a lion standing beside each of them. Twelve lions stood on the six steps, one at either end of each step. Nothing like it had ever been made for any other kingdom. All King Solomon’s goblets were gold, and all the household articles in the Palace of the Forest of Lebanon were pure gold. Nothing was made of silver, because silver was considered of little value in Solomon’s days. The king had a fleet of trading ships that sailed with Hiram’s ships. Every three years they returned, bringing gold, silver, ivory, apes, and baboons. King Solomon was greater in riches and wisdom than all the other kings of the earth. All the kings of the earth sought audience with Solomon to hear the wisdom God had put in his heart. Year after year, everyone who came brought a gift—articles of silver and gold, robes, weapons, spices, horses, and mules. Solomon accumulated chariots and horses; he had fourteen hundred chariots and twelve thousand horses, which he kept in the chariot cities and also with him in Jerusalem. The king made silver as common in Jerusalem as stones, and cedar as plentiful as sycamore-fig trees in the foothills. Solomon’s horses were imported from Egypt and from all other countries.

Theology & Economic Themes: Solomon’s wisdom and prosperity were seen as blessings from God, affirming the importance of wise and just governance. Solomon established extensive trade networks and accumulated vast wealth for Israel, making it a center of economic power. However, this wealth also led to taxation and forced labor (1 Kings 12:4), which later contributed to the division of the kingdom, showing the potential dangers of economic policies that overly burden the people.

24. Kingdom Economics in Isaiah’s Vision

Isaiah 65:17-25

‘See, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. But be glad and rejoice forever in what I will create, for I will create Jerusalem to be a delight and its people a joy. I will rejoice over Jerusalem and take delight in my people; the sound of weeping and of crying will be heard in it no more. Never again will there be in it an infant who lives but a few days, or an old man who does not live out his years; the one who dies at a hundred will be thought a mere child; the one who fails to reach a hundred will be considered accursed. They will build houses and dwell in them; they will plant vineyards and eat their fruit. No longer will they build houses and others live in them, or plant and others eat. For as the days of a tree, so will be the days of my people; my chosen ones will long enjoy the work of their hands. They will not labor in vain, nor will they bear children doomed to misfortune; for they will be a people blessed by the Lord, they and their descendants with them. Before they call I will answer; while they are still speaking I will hear. The wolf and the lamb will feed together, and the lion will eat straw like the ox, and dust will be the serpent’s food. They will neither harm nor destroy on all my holy mountain,” says the Lord.

Theology & Economic Themes: Isaiah’s prophetic vision of the new heavens and the new earth reflects God’s ultimate plan for restoration, justice, and peace. In this vision, everyone will have their own home and vineyard, and there will be no economic exploitation. This portrays a society where economic systems are just, and people live in security and prosperity without fear of exploitation or loss.

25. Protection of Workers’ Rights

Deuteronomy 24:14-15, Leviticus 19:13

Deuteronomy 24:14-15

Do not take advantage of a hired worker who is poor and needy, whether that worker is a fellow Israelite or a foreigner residing in one of your towns. Pay them their wages each day before sunset, because they are poor and are counting on it. Otherwise, they may cry to the Lord against you, and you will be guilty of sin.

Leviticus 19:13

Do not defraud or rob your neighbor. Do not hold back the wages of a hired worker overnight.

Theology & Economic Themes: These laws reflect God’s concern for justice and fairness, particularly toward vulnerable workers. Employers were commanded to pay workers promptly and fairly, especially those who were poor or dependent on daily wages. This principle of economic justice underscores the importance of treating workers with dignity and ensuring they are compensated appropriately for their labor.

26. Provision for the Poor

Deuteronomy 15:7-11

If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need. Be careful not to harbor this wicked thought: ‘The seventh year, the year for canceling debts, is near,’ so that you do not show ill will toward the needy among your fellow Israelites and give them nothing. They may then appeal to the Lord against you, and you will be found guilty of sin. Give generously to them and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land.

Theology & Economic Themes: God commands generosity toward the poor as a reflection of His care and justice. Israelites were instructed to be openhanded and willing to lend to the poor without a grudging heart, promoting a culture of economic generosity and communal support. This passage emphasizes that poverty should be met with compassion and material assistance.

27. Provision for the Poor

Deuteronomy 15:1-11

At the end of every seven years you must cancel debts. This is how it is to be done: Every creditor shall cancel any loan they have made to a fellow Israelite. They shall not require payment from anyone among their own people, because the Lord’s time for canceling debts has been proclaimed. You may require payment from a foreigner, but you must cancel any debt your fellow Israelite owes you. However, there need be no poor people among you, for in the land the Lord your God is giving you to possess as your inheritance, he will richly bless you, if only you fully obey the Lord your God and are careful to follow all these commands I am giving you today. For the Lord your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you. If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need. Be careful not to harbor this wicked thought: ‘The seventh year, the year for canceling debts, is near,’ so that you do not show ill will toward the needy among your fellow Israelites and give them nothing. They may then appeal to the Lord against you, and you will be found guilty of sin. Give generously to them and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land.

Theology & Economic Themes: God’s covenant with Israel includes a commitment to care for the vulnerable, reflecting divine compassion. The economic system was designed to prevent perpetual poverty. The law of debt cancellation every seven years (Deuteronomy 15:1) and the command to be open-handed toward the poor emphasize that economic systems must prioritize the well-being of all, not just the wealthy.

28. The Wisdom of Agur

Proverbs 30:7-9

“Two things I ask of you, Lord;ndo not refuse me before I die: Keep falsehood and lies far from me; give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the Lord?’ Or I may become poor and steal, and so dishonor the name of my God.”

Theology & Economic Themes: Agur prays to God for balance in life, asking neither for riches nor poverty, but for contentment. This passage expresses an ideal of economic moderation and dependence on God. Agur’s prayer acknowledges the dangers of both extreme wealth, which could lead to pride and self-sufficiency, and poverty, which could lead to desperation and dishonesty.

29. Economic Ethics in Trade

Leviticus 19:35-36, Deuteronomy 25:13-16

Leviticus 19:35-36

Do not use dishonest standards when measuring length, weight, or quantity. Use honest scales and honest weights, an honest ephah and an honest hin. I am the Lord your God, who brought you out of Egypt.

Deuteronomy 25:13-16

Do not have two differing weights in your bag—one heavy, one light. Do not have two differing measures in your house—one large, one small. You must have accurate and honest weights and measures so that you may live long in the land the Lord your God is giving you. For the Lord your God detests anyone who does these things, anyone who deals dishonestly.

Theology & Economic Themes: God commands the Israelites to use honest measures and weights in all business dealings, as part of their covenant relationship with Him. Fairness in trade was a key aspect of economic justice. Using dishonest scales or measures to cheat others in business was condemned as an abomination to God. This reflects the broader principle that economic transactions must be conducted with integrity and fairness.

30. Moses’ Leadership and Economic Justice

Exodus 16:16-18

This is what the Lord has commanded: “Everyone is to gather as much as they need. Take an omer for each person you have in your tent.” The Israelites did as they were told; some gathered much, some little. And when they measured it by the omer, the one who gathered much did not have too much, and the one who gathered little did not have too little. Everyone had gathered just as much as they needed.

Theology & Economic Themes: When God provided manna in the wilderness, He instructed the people to gather just enough for their daily needs, emphasizing trust in His provision. The distribution of manna taught the Israelites about equality and contentment. Those who gathered much had no excess, and those who gathered little had no shortage. This reflects an economic principle of moderation and fair distribution of resources, ensuring that everyone’s basic needs were met.

31. The Law of Redemption

Leviticus 25:23-28

The land must not be sold permanently, because the land is mine and you reside in my land as foreigners and strangers. Throughout the land that you hold as a possession, you must provide for the redemption of the land. If one of your fellow Israelites becomes poor and sells some of their property, their nearest relative is to come and redeem what they have sold. If, however, there is no one to redeem it for them but later on they prosper and acquire sufficient means to redeem it themselves, they are to determine the value for the years since they sold it and refund the balance to the one to whom they sold it; they can then go back to their own property. But if they do not acquire the means to repay, what they sold will remain in the possession of the buyer until the Year of Jubilee; it will be returned in the Jubilee and they can go back to their property.

Theology & Economic Themes: The land ultimately belongs to God, and His people are seen as tenants. The Law of Redemption allowed families who had fallen into poverty and sold their land to redeem it if they gained the means later. This law was designed to prevent the permanent loss of family property, ensuring that economic hardship did not lead to long-term dispossession. It maintained a sense of economic fairness and continuity within the community.

32. The Blessings and Curses of Covenant Faithfulness

Deuteronomy 28:1-68

If you fully obey the Lord your God and carefully follow all his commands I give you today, the Lord your God will set you high above all the nations on earth. All these blessings will come on you and accompany you if you obey the Lord your God: You will be blessed in the city and blessed in the country. The fruit of your womb will be blessed, and the crops of your land and the young of your livestock—the calves of your herds and the lambs of your flocks. Your basket and your kneading trough will be blessed. You will be blessed when you come in and blessed when you go out. The Lord will grant that the enemies who rise up against you will be defeated before you. They will come at you from one direction but flee from you in seven. The Lord will send a blessing on your barns and on everything you put your hand to. The Lord your God will bless you in the land he is giving you. The Lord will establish you as his holy people, as he promised you on oath, if you keep the commands of the Lord your God and walk in obedience to him. Then all the peoples on earth will see that you are called by the name of the Lord, and they will fear you. The Lord will grant you abundant prosperity—in the fruit of your womb, the young of your livestock, and the crops of your ground—in the land he swore to your ancestors to give you. The Lord will open the heavens, the storehouse of his bounty, to send rain on your land in season and to bless all the work of your hands. You will lend to many nations but will borrow from none. The Lord will make you the head, not the tail. If you pay attention to the commands of the Lord your God that I give you this day and carefully follow them, you will always be at the top, never at the bottom. Do not turn aside from any of the commands I give you today, to the right or to the left, following other gods and serving them. However, if you do not obey the Lord your God and do not carefully follow all his commands and decrees I am giving you today, all these curses will come on you and overtake you: You will be cursed in the city and cursed in the country. Your basket and your kneading trough will be cursed. The fruit of your womb will be cursed, and the crops of your land and the calves of your herds and the lambs of your flocks. You will be cursed when you come in and cursed when you go out. The Lord will send on you curses, confusion, and rebuke in everything you put your hand to until you are destroyed and come to sudden ruin because of the evil you have done in forsaking him. The Lord will plague you with diseases until he has destroyed you from the land you are entering to possess. The Lord will strike you with wasting disease, with fever and inflammation, with scorching heat and drought, and with blight and mildew, which will plague you until you perish. The sky over your head will be bronze, the ground beneath you iron. The Lord will turn the rain of your country into dust and powder; it will come down from the skies until you are destroyed. The Lord will cause you to be defeated before your enemies. You will come at them from one direction but flee from them in seven, and you will become a thing of horror to all the kingdoms on earth. Your carcasses will be food for all the birds and the wild animals, and there will be no one to frighten them away. The Lord will afflict you with the boils of Egypt and with tumors, festering sores, and the itch, from which you cannot be cured. The Lord will afflict you with madness, blindness, and confusion of mind. At midday you will grope around like a blind person in the dark. You will be unsuccessful in everything you do; day after day you will be oppressed and robbed, with no one to rescue you. You will be pledged to be married to a woman, but another will take her and ravish her. You will build a house but not live in it. You will plant a vineyard but not enjoy its fruit. Your ox will be slaughtered before your eyes, but you will eat none of it. Your donkey will be forcibly taken from you and will not be returned. Your sheep will be given to your enemies, and no one will rescue them. Your sons and daughters will be given to another nation, and you will wear out your eyes watching for them day after day, powerless to lift a hand. A people that you do not know will eat what your land and labor produce. And you will have nothing but cruel oppression all your days. The sights you see will drive you mad. The Lord will afflict your knees and legs with painful boils that cannot be cured, spreading from the soles of your feet to the top of your head. The Lord will bring you and the king you set over you to a nation that neither you nor your ancestors have known, and there you will worship other gods—gods of wood and stone. You will become a thing of horror, a byword and an object of ridicule among all the peoples where the Lord will drive you. You will sow much seed in the field but you will harvest little, because locusts will devour it. You will plant vineyards and cultivate them but you will not drink the wine or gather the grapes, because worms will eat them. You will have olive trees throughout your country but you will not use the olive oil, because the olives will drop off. You will have sons and daughters but you will not keep them, because they will go into captivity. Swarms of locusts will take over all your trees and the crops of your land. The foreigners who reside among you will rise above you higher and higher, but you will sink lower and lower. They will lend to you, but you will not lend to them. They will be the head, but you will be the tail. All these curses will come on you. They will pursue you and overtake you until you are destroyed, because you did not obey the Lord your God and observe the commands and decrees he gave you. They will be a sign and a wonder to you and your descendants forever. Because you did not serve the Lord your God joyfully and gladly in the time of prosperity, therefore in hunger and thirst, in nakedness and dire poverty you will serve the enemies the Lord sends against you. He will put an iron yoke on your neck until he has destroyed you. The Lord will bring a nation against you from far away, from the ends of the earth, like an eagle swooping down, a nation whose language you will not understand, a fierce-looking nation without respect for the old or pity for the young. They will devour the young of your livestock and the crops of your land until you are destroyed. They will leave you no grain, new wine, or olive oil, nor any calves of your herds or lambs of your flocks until you are ruined. They will lay siege to all the cities throughout your land until the high fortified walls in which you trust fall down. They will besiege all the cities throughout the land the Lord your God is giving you. Because of the suffering that your enemy will inflict on you during the siege, you will eat the fruit of the womb, the flesh of the sons and daughters the Lord your God has given you. Even the most gentle and sensitive man among you will have no compassion for his own brother or the wife he loves or his surviving children, and he will not give to one of them any of the flesh of his children that he is eating. It will be all he has left because of the suffering your enemy will inflict on you during the siege of all your cities. The most gentle and sensitive woman among you, so sensitive and gentle that she would not venture to touch the ground with the sole of her foot, will begrudge the husband she loves and her own son or daughter the afterbirth from her womb and the children she bears, because in her dire need she intends to eat them secretly during the siege and in the stress that your enemy will inflict on you in your cities. If you do not carefully follow all the words of this law, which are written in this book, and do not revere this glorious and awesome name—the Lord your God—then the Lord will send fearful plagues on you and your descendants, harsh and prolonged disasters and severe and lingering illnesses. He will bring upon you all the diseases of Egypt that you dreaded, and they will cling to you. The Lord will also bring upon you all the diseases of Egypt that you dreaded, and they will cling to you. They will also bring upon you all the diseases of Egypt that you dreaded, and they will cling to you. You will be left few in number, whereas you were as numerous as the stars in the sky, because you did not obey the Lord your God. Just as it pleased the Lord to make you prosper and increase in number, so it will please him to ruin and destroy you. You will be uprooted from the land you are entering to possess. Then the Lord will scatter you among all nations, from one end of the earth to the other. There you will worship other gods—gods of wood and stone, which neither you nor your ancestors have known. Among those nations you will find no repose, no resting place for the sole of your foot. There the Lord will give you an anxious mind, eyes weary with longing, and a despairing heart. You will live in constant suspense, filled with dread both night and day, never sure of your life. In the morning you will say, “If only it were evening!” and in the evening, “If only it were morning!”—because of the terror that will fill your hearts and the sights that your eyes will see. The Lord will send you on ships to Egypt on a journey I said you should never make again. There you will offer yourselves for sale to your enemies as male and female slaves, but no one will buy you.

Theology & Economic Themes: God promises blessings for obedience and curses for disobedience, showing His control over all aspects of life, including economic prosperity. The blessings included economic prosperity—fertile land, abundant crops, and financial success. Conversely, the curses included economic devastation—failed crops, poverty, and debt. This passage connects covenant faithfulness with both spiritual and economic well-being, emphasizing that true prosperity comes from aligning one’s life with God’s commands.

33. The Kings and Economic Policies

1 Kings 4:20-28, 1 Kings 9:15-22

1 Kings 4:20-28:

The people of Judah and Israel were as numerous as the sand on the seashore; they ate, they drank, and they were happy. Solomon ruled over all the kingdoms from the Euphrates River to the land of the Philistines, as far as the border of Egypt. These countries brought tribute and were Solomon’s subjects all his life. Solomon’s daily provisions for his palace were thirty cors of the finest flour and sixty cors of meal, ten head of stall-fed cattle, twenty cattle from the pastures, and a hundred sheep and goats, as well as deer, gazelles, roebucks, and choice fowl. For he ruled over all the kingdoms west of the Euphrates and had peace on all sides. During Solomon’s lifetime, Judah and Israel, from Dan to Beersheba, lived in safety, each man under his own vine and fig tree. Solomon had four thousand stalls for chariot horses and twelve thousand horses. The district officers, each in his month, supplied provisions for King Solomon and all who came to the king’s table. They saw to it that nothing was lacking. They also brought to the proper place their quota of barley and straw for the chariot horses and the other horses.

1 Kings 9:15-22:

This is the account of the forced labor King Solomon conscripted to build the Lord’s temple, his own palace, the terraces, the wall of Jerusalem, and Hazor, Megiddo, and Gezer. Pharaoh king of Egypt had attacked and captured Gezer; he had burned it and killed its Canaanite inhabitants. He then gave it as a wedding gift to his daughter, Solomon’s wife. And Solomon rebuilt Gezer. He also built up Lower Beth Horon, Baalath, and Tadmor in the desert, within his land, as well as all the store cities that he had built in Upper Jerusalem and in the other cities of Solomon. The cities of his chariots and the cities for his horsemen, as well as everything he desired to build in Jerusalem, in Lebanon, and throughout all the territory he ruled, were also constructed. But Pharaoh’s daughter came up from the City of David to the palace Solomon had built for her. Then he built the terraces. The people of Israel were still in the land and the Amorites, Hittites, Perizzites, Hivites, and Jebusites were still there, and the people of Israel were not eliminated.

Theology & Economic Themes: The reigns of Israel’s kings often demonstrated the link between righteous leadership and economic prosperity or failure. Solomon’s reign, for example, is marked by extensive trade and wealth. However, his heavy taxation and forced labor policies eventually led to discontent and division in the kingdom (1 Kings 12:4). This reflects the principle that wise and just economic policies promote peace and prosperity, while exploitation and greed lead to societal collapse.

34. Social Justice in Isaiah

Isaiah 1:17, Isaiah 10:1-2

Isaiah 1:17:

Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow.

Isaiah 10:1-2:

Woe to those who make unjust laws, to those who issue oppressive decrees, to deprive the poor of their rights and withhold justice from the oppressed of my people, making widows their prey and robbing the fatherless. What will you do on the day of reckoning, when disaster comes from afar? To whom will you run for help? Where will you leave your riches?

Theology & Economic Themes: Isaiah, like other prophets, calls for righteousness and justice, which includes economic fairness. Isaiah condemns leaders and judges who oppress the poor and take advantage of widows and orphans. Economic justice, especially in how the vulnerable are treated, is seen as central to a society’s relationship with God. These warnings highlight that systemic exploitation and greed are not merely social issues but theological ones.

35. Nehemiah and Economic Reforms

Nehemiah 5:1-13

Now the men and their wives raised a great outcry against their fellow Jews. Some were saying, “We and our sons and daughters are numerous; in order for us to eat and stay alive, we must get grain.” Others were saying, “We are mortgaging our fields, our vineyards and our homes to get grain during the famine.” Still others were saying, “We have had to borrow money to pay the king’s tax on our fields and vineyards. Although we are of the same flesh and blood as our fellow Jews and though our children are as good as theirs, yet we have to subject our sons and daughters to slavery. Some of our daughters have already been enslaved, but we are powerless because our fields and vineyards belong to others.” When I heard their outcry and these charges, I was very angry. I pondered them in my mind and then accused the nobles and officials. I told them, “You are charging your own people interest!” So I called together a large meeting to deal with them and said: “As far as possible, we have bought back our fellow Jews who were sold to the Gentiles. Now you are selling your own people, only for them to be sold back to us!” They kept quiet because they could find nothing to say. So I continued, “What you are doing is not right. Shouldn’t you walk in the fear of our God to avoid the reproach of our Gentile enemies? I and my brothers and my men are also lending the people money and grain. But let the exacting of interest stop! Give back to them immediately their fields, vineyards, olive groves and houses, and also the interest you are charging them—the hundredth part of the money, grain, new wine and olive oil.” “We will give it back,” they said, “and we will not demand anything more from them. We will do as you say.” Then I summoned the priests and made the nobles and officials take an oath to do what they had promised. I also shook out the folds of my robe and said, “In this way may God shake out of their house and possessions anyone who does not keep this promise. So may such a person be shaken out and emptied!” At this the whole assembly said, “Amen,” and praised the Lord. And the people did as they had promised.

Theology & Economic Themes: Nehemiah demonstrates concern for justice and fairness, urging the people to live according to God’s covenantal principles. Nehemiah confronted the nobles and officials who were charging high interest rates and exploiting their fellow Jews, leading to widespread poverty. He ordered the cancellation of debts and the return of lands, reflecting economic justice and a return to covenantal ethics in managing wealth and resources.

36. Nehemiah’s Economic Reforms and Leadership

Nehemiah 5:14-19

Moreover, from the twentieth year of King Artaxerxes, when I was appointed to be their governor in the land of Judah, until his thirty-second year, twelve years, neither I nor my brothers ate the food allotted to the governor. But the earlier governors—those preceding me—placed a heavy burden on the people and took forty shekels of silver from them in addition to food and wine. Their assistants also lorded it over the people. But out of reverence for God, I did not act like that. Instead, I devoted myself to the work on this wall. All my men were assembled there for the work; we did not acquire any land. Furthermore, a hundred and fifty Jews and officials ate at my table, as well as those who came to us from the surrounding nations. Each day, one ox, six choice sheep, and some poultry were prepared for me, and every ten days an abundant supply of wine of all kinds. In spite of all this, I never demanded the food allotted to the governor, because the demands were heavy on these people. Remember me with favor, my God, for all I have done for these people.

Theology & Economic Themes: Nehemiah models servant leadership and refuses to exploit his position for personal gain. As governor, Nehemiah chose not to tax the people or demand the usual allowances from the government, even though he was entitled to them. He sought to relieve the economic burden on the people during a time of financial hardship, demonstrating the principle of selfless leadership in economic affairs.

37. The Prophecy of Economic Restoration

Joel 2:18-27

Then the Lord was jealous for his land and took pity on his people. The Lord replied to them: “I am sending you grain, new wine and olive oil, enough to satisfy you fully; never again will I make you an object of scorn to the nations. I will drive the northern horde far from you, pushing it into a parched and barren land; its eastern ranks will drown in the Dead Sea and its western ranks in the Mediterranean Sea. And its stench will go up; its smell will rise.” Surely he has done great things. Do not be afraid, land of Judah; be glad and rejoice. Surely the Lord has done great things! Do not be afraid, you wild animals, for the pastures in the wilderness are becoming green. The trees are bearing their fruit; the fig tree and the vine yield their riches. Be glad, people of Zion, rejoice in the Lord your God, for he has given you the autumn rains because he is faithful. He sends you abundant showers, both autumn and spring rains, as before. The threshing floors will be filled with grain; the vats will overflow with new wine and oil. “I will repay you for the years the locusts have eaten—the great locust and the young locust, the other locusts and the locust swarm—my great army that I sent among you. You will have plenty to eat, until you are full, and you will praise the name of the Lord your God, who has worked wonders for you; never again will my people be shamed. Then you will know that I am in Israel, that I am the Lord your God, and that there is no other; never again will my people be shamed.

Theology & Economic Themes: Joel’s prophecy of restoration follows a period of divine judgment and calls for repentance. After a devastating locust plague that destroyed the crops, Joel prophesies that God will restore the years the locusts have eaten, bringing abundant harvests and economic recovery. This reflects the theological belief that economic prosperity is ultimately a gift from God, and that repentance and faithfulness can lead to divine restoration of both spiritual and material fortunes.

38. The Law of Servitude

Exodus 21:1-11, Deuteronomy 15:12-18

Exodus 21:1-11

These are the laws you are to set before them: If you buy a Hebrew servant, he is to serve you for six years. But in the seventh year, he shall go free, without paying anything. If he comes alone, he is to go free alone; but if he has a wife when he comes, she is to go with him. If his master gives him a wife and she bears him sons or daughters, the woman and her children shall belong to her master, and only the man shall go free. But if the servant declares, “I love my master and my wife and children and do not want to go free,” then his master must take him before the judges. He shall take him to the door or the doorpost and pierce his ear with an awl. Then he will be his servant for life. If a man sells his daughter as a servant, she is not to go free as male servants do. If she does not please the master who has selected her for himself, he must let her be redeemed. He has no right to sell her to foreigners, because he has broken faith with her. If he selects her for his son, he must grant her the rights of a daughter. If he marries another woman, he must not deprive the first one of her food, clothing, and marital rights. If he does not provide her with these three things, she is to go free, without any payment.

Deuteronomy 15:12-18

If any of your people—Hebrew men or women—sell themselves to you and serve you six years, in the seventh year you must let them go free. And when you release them, do not send them away empty-handed. Supply them liberally from your flock, your threshing floor, and your winepress. Give to them as the Lord your God has blessed you. Remember that you were slaves in Egypt and the Lord your God redeemed you. That is why I give you this command today. But if your servant says to you, “I do not want to leave you,” because he loves you and your family and is well off with you, then take an awl and push it through his earlobe into the door. He will become your servant for life. Do the same for your female servant. Do not consider it a hardship to set your servant free, because their service to you these six years has been worth twice as much as that of a hired hand, and the Lord your God will bless you in everything you do.

Theology & Economic Themes: The laws governing servitude reflect God’s concern for the dignity of every person and the avoidance of permanent enslavement. Israelites who became servants due to economic hardship were to be released after six years of service. These laws provided a framework for debt repayment and labor without leading to lifelong enslavement, preserving the dignity of the servant and promoting economic fairness.

39. Elijah and the Widow of Zarephath

1 Kings 17:8-16

Then the word of the Lord came to him: “Go at once to Zarephath in the region of Sidon and stay there. I have instructed a widow there to supply you with food.” So he went to Zarephath. When he came to the town gate, a widow was there gathering sticks. He called to her and asked, “Would you bring me a little water in a jar so I may have a drink?” As she was going to get it, he called, “And bring me, please, a piece of bread.” “As surely as the Lord your God lives,” she replied, “I don’t have any bread—only a handful of flour in a jar and a little olive oil in a jug. I am gathering a few sticks to take home and make a meal for myself and my son, that we may eat it—and die.” Elijah said to her, “Don’t be afraid. Go home and do as you have said. But first make a small loaf of bread for me from what you have and bring it to me, and then make something for yourself and your son. For this is what the Lord, the God of Israel, says: ‘The jar of flour will not be used up and the jug of oil will not run dry until the day the Lord sends rain on the land.’” She went away and did as Elijah had told her. So there was food every day for Elijah and for the woman and her family. For the jar of flour was not used up and the jug of oil did not run dry, in keeping with the word of the Lord spoken by Elijah.

Theology & Economic Themes: God’s miraculous provision for Elijah, the widow, and her son during a time of famine reflects His care for the faithful and the vulnerable. The widow was on the brink of economic ruin, with only a small amount of flour and oil left. God’s provision of an unending supply of food demonstrates His concern for the poor and the power of faith to transcend economic scarcity.

40. Jeremiah’s Purchase of a Field

Jeremiah 32:6-15

Jeremiah said, “The word of the Lord came to me: ‘Hanamel son of Shallum your uncle is going to come to you and say, “Buy my field at Anathoth, because as nearest relative it is your right and duty to buy it.”‘ Then, just as the Lord had said, my cousin Hanamel came to me in the courtyard of the guard and said, “Buy my field at Anathoth in the territory of Benjamin. Since it is your right to redeem it and possess it, buy it for yourself.” I knew that this was the word of the Lord; so I bought the field at Anathoth from my cousin Hanamel and weighed out for him seventeen shekels of silver. I signed and sealed the deed, had it witnessed, and weighed out the silver on the scales. I took the deed of purchase—the sealed copy containing the terms and conditions, as well as the unsealed one—and gave this to Baruch son of Neriah, the son of Maaseiah, in the presence of my cousin Hanamel and of the witnesses who had signed the deed and of all the Jews sitting in the courtyard of the guard. In their presence I gave Baruch these instructions: “This is what the Lord Almighty, the God of Israel, says: ‘Take these documents, both the sealed and unsealed copies of the deed of purchase, and put them in a clay jar so they will last a long time. For this is what the Lord Almighty, the God of Israel, says: “Houses, fields, and vineyards will again be bought in this land.”‘”

Theology & Economic Themes: Jeremiah’s act of buying a field in a time of impending national disaster was a prophetic symbol of hope in God’s promise of restoration. In the midst of the Babylonian siege, Jeremiah’s purchase of land was economically irrational, yet it symbolized faith in the future restoration of Israel. It highlights the idea that economic actions can be expressions of trust in God’s promises, even when circumstances seem dire.

41. God’s Ownership of All Resources

Psalm 24:1, Haggai 2:8

Psalm 24:1

The earth is the Lord’s, and everything in it, the world, and all who live in it.

Haggai 2:8

The silver is mine and the gold is mine, declares the Lord Almighty.

Theology & Economic Themes: The Bible emphasizes that all resources—land, wealth, and the natural world—ultimately belong to God. The theological principle that “the earth is the Lord’s and everything in it” (Psalm 24:1) affects how people should view wealth and possessions. It calls for humility and stewardship, recognizing that humans are merely caretakers of God’s resources, and this shapes an ethic of generosity and responsibility.

42. The Role of the King in Economic Justice

Psalm 72:1-4

Endow the king with your justice, O God, the royal son with your righteousness. May he judge your people in righteousness, your afflicted ones with justice. May the mountains bring prosperity to the people, the hills the fruit of righteousness. May he defend the afflicted among the people and save the children of the needy; may he crush the oppressor.

Theology & Economic Themes: Psalm 72 prays for a king who will rule with justice, particularly for the poor and oppressed. The king’s role is not only to ensure military security but also to guarantee economic justice. The Psalm envisions a ruler who defends the cause of the needy, crushes oppressors, and brings prosperity to the land, showing the integration of political leadership and economic welfare.

43. Covenantal Faithfulness and Economic Prosperity

Malachi 3:8-12

Will a mere mortal rob God? Yet you rob me. But you ask, “How are we robbing you?” In tithes and offerings. You are under a curse—your whole nation—because you are robbing me. Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the Lord Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it. I will prevent pests from devouring your crops, and the vines in your fields will not drop their fruit before it is ripe,” says the Lord Almighty.

Theology & Economic Themes: God calls Israel to return to Him by being faithful in tithing, promising blessings for their obedience. Malachi condemns the people for robbing God by withholding tithes and offerings. He promises that if the people are faithful in their economic obligations to God, He will pour out blessings, ensuring agricultural abundance and financial prosperity. This passage ties economic prosperity directly to spiritual faithfulness and trust in God’s provision.

44. The Curse of Toil (Labor)

Genesis 3:17-19

Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food...

Theology & Economic Themes: The introduction of economic hardship and labor as part of the human condition post-Fall. Work is necessary, but it is often accompanied by difficulty and struggle.

45. The Year of Jubilee

Leviticus 25:10

Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan.

Theology & Economic Themes: Redistribution and restoration of economic balance. Every 50 years, debts were canceled, slaves freed, and land returned to original owners, preventing long-term poverty and ensuring economic justice.

46. Fair Wages and Workers’ Rights

Deuteronomy 24:14-15

Theology & Economic Themes: Ethical treatment of workers. Timely payment of wages is required, ensuring fairness in labor relations.

47. Interest-Free Loans

Exodus 22:25

If you lend money to one of my people among you who is needy, do not treat it like a business deal; charge no interest.

Theology & Economic Themes: Prohibition of usury (charging excessive interest). This law protects the poor from falling into deeper poverty due to debt.

48. Justice in Business

Leviticus 19:35-36

Theology & Economic Themes: Honest business practices. Fairness in trade and commerce is essential for maintaining social and economic justice.

49. Tithing

Deuteronomy 14:22-23

Be sure to set aside a tenth of all that your fields produce each year. Eat the tithe of your grain, new wine and olive oil, and the firstborn of your herds and flocks in the presence of the Lord your God... so that you may learn to revere the Lord your God always.

Theology & Economic Themes: Acknowledgment of God’s provision through tithing. This system also provided for the Levites, the poor, and those in need, ensuring economic support for the community.

50. The Sabbath Year

Exodus 23:10-11

For six years you are to sow your fields and harvest the crops, but during the seventh year let the land lie unplowed and unused. Then the poor among your people may get food from it, and the wild animals may eat what is left.

Theology & Economic Themes: Sustainable agriculture and provision for the poor. This law ensured that the land could rest and the poor could benefit from the natural produce.

51. The Sabbath Year

Exodus 23:10-11, Leviticus 25:1-7

Exodus 23:10-11

For six years you are to sow your fields and harvest the crops, but during the seventh year, let the land lie unplowed and unused. Then the poor among your people may get food from it, and the wild animals may eat what they leave. Do the same with your vineyard and your olive grove.

Leviticus 25:1-7

The Lord said to Moses at Mount Sinai, “Speak to the Israelites and say to them: ‘When you enter the land I am going to give you, the land itself must observe a Sabbath to the Lord. For six years sow your fields, and for six years prune your vineyards and gather their crops. But in the seventh year, the land is to have a year of rest, a Sabbath to the Lord. Do not sow your fields or prune your vineyards. Do not reap what grows of itself or harvest the grapes of your untended vines. The land is to have a year of rest. Whatever the land yields during the Sabbath year will be food for you—for yourself, your male and female servants, and the hired worker and temporary resident who live among you, as well as for your livestock and the wild animals in your land. Whatever the land produces may be eaten.

Theology & Economic Themes: The Sabbath Year, where the land was to be left fallow, symbolizes God’s ownership of the land and His care for creation. Every seventh year, fields were to remain uncultivated to give the land rest. This sabbatical cycle allowed the poor to gather whatever grew naturally, and it prevented the over-exploitation of agricultural resources. It ensured sustainability, community welfare, and care for the environment.

52. Wealth and Contentment

Proverbs 30:8-9

Keep falsehood and lies far from me; give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the Lord?’ Or I may become poor and steal, and so dishonor the name of my God.

Theology & Economic Themes: A balance between wealth and poverty. Contentment and dependence on God are emphasized over the accumulation of wealth.

53. Oppression of the Poor

Amos 8:4-6

Hear this, you who trample the needy and do away with the poor of the land... skimping on the measure, boosting the price and cheating with dishonest scales, buying the poor with silver and the needy for a pair of sandals.

Theology & Economic Themes: Condemnation of economic exploitation. Amos denounces those who exploit the poor and engage in corrupt business practices.

54. Care for Foreigners, Orphans, and Widows

Deuteronomy 10:18-19

Theology & Economic Themes: Social justice for the vulnerable. God’s people are commanded to care for the marginalized, ensuring their basic economic needs are met.

55. Care for Foreigners

Deuteronomy 10:17-19, Exodus 23:9

Deuteronomy 10:17-19

For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow and loves the foreigner residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt. I am the Lord your God.

Exodus 23:9

Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt. I am the Lord your God.

Theology & Economic Themes: God commands the Israelites to love foreigners, reminding them that they were once foreigners in Egypt. This reflects God’s concern for justice and compassion. Foreigners were often vulnerable in ancient societies, lacking the rights of citizens. The laws ensured that foreigners received fair treatment in economic matters, such as fair wages and access to justice, reflecting an inclusive economic ethic.

56. Wealth and Trust in God

Deuteronomy 8:17-18

You may say to yourself, ‘My power and the strength of my hands have produced this wealth for me.’ But remember the Lord your God, for it is he who gives you the ability to produce wealth.

Theology & Economic Themes: Wealth is a blessing from God, not a product of human strength alone. This passage calls for humility and recognition of God’s provision.

57. God as the Provider of Wealth

Deuteronomy 8:17-18

Theology & Economic Themes: Moses reminds the Israelites that it is God who gives the ability to produce wealth, warning them not to attribute their success to their own strength. This passage emphasizes that wealth is a gift from God and should be used in accordance with His purposes. It cautions against pride and self-reliance, promoting a humble recognition of God’s role in economic prosperity.

58. Debt Cancellation

Deuteronomy 15:1-2

At the end of every seven years you must cancel debts. This is how it is to be done: Every creditor shall cancel any loan they have made to a fellow Israelite.

Theology & Economic Themes: Regular debt cancellation. This law prevented perpetual indebtedness, giving individuals and families a fresh start.

59. Honesty and Integrity in Wealth

Proverbs 13:11

Dishonest money dwindles away, but whoever gathers money little by little makes it grow.

Theology & Economic Themes: The value of honest labor and gradual wealth accumulation over dishonest gain. This teaches patience and integrity in financial dealings.

60. Bribery and Corruption

Exodus 23:8

Do not accept a bribe, for a bribe blinds those who see and twists the words of the innocent.

Theology & Economic Themes: Condemnation of bribery. Bribes distort justice and are economically exploitative, particularly of the vulnerable.

61. Divine Ownership of the Land

Leviticus 25:23

The land must not be sold permanently, because the land is mine and you reside in my land as foreigners and strangers.

Theology & Economic Themes: God’s ownership of all land. The Israelites are reminded that the land ultimately belongs to God, and they are stewards rather than absolute owners.

62. Proverbs on Wealth and Poverty

Proverbs 22:7

The rich rule over the poor, and the borrower is slave to the lender.

Theology & Economic Themes: The power dynamics of wealth and debt. This proverb warns against debt and emphasizes the influence the wealthy have over the poor.

63. Justice for Workers

Leviticus 19:13

Do not defraud or rob your neighbor. Do not hold back the wages of a hired worker overnight.

Theology & Economic Themes: Fair treatment of workers. Employers are commanded to pay wages promptly and fairly, ensuring economic justice for laborers.

64. Responsibility for the Needy

Deuteronomy 15:7-8

Theology & Economic Themes: Generosity toward the poor. God commands His people to be generous and compassionate, ensuring that the needs of the poor are met.

65 Wealth and Contentment

Ecclesiastes 5:10

Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless.

Theology & Economic Themes: The futility of wealth accumulation. This verse warns against the endless pursuit of wealth, suggesting that it does not bring lasting satisfaction.

66. Warning Against Greed

Proverbs 28:22

The stingy are eager to get rich and are unaware that poverty awaits them.

Theology & Economic Themes: The danger of greed. Seeking wealth through selfishness and stinginess can lead to economic downfall.

67. The Generosity of the Righteous

Proverbs 11:24-25

One person gives freely, yet gains even more; another withholds unduly, but comes to poverty. A generous person will prosper; whoever refreshes others will be refreshed.

Theology & Economic Themes: The principle of generosity. Those who are generous in sharing their wealth often find themselves prospering, while hoarding wealth leads to poverty.

68. Oppression of Workers

Jeremiah 22:13

Woe to him who builds his house by unrighteousness, and his upper rooms by injustice, who makes his neighbor serve him for nothing and does not give him his wages.

Theology & Economic Themes: Condemnation of exploiting workers. Jeremiah rebukes those who build wealth by withholding fair wages, emphasizing economic justice.

69. Blessings for Obedience

Deuteronomy 28:1-6

If you fully obey the Lord your God and carefully follow all his commands... The Lord your God will set you high above all the nations on earth... You will be blessed in the city and blessed in the country. The fruit of your womb will be blessed, and the crops of your land and the young of your livestock... Your basket and your kneading trough will be blessed.

Theology & Economic Themes: Obedience leads to economic blessing. When the Israelites follow God’s commandments, they are promised prosperity in their labor, crops, and livestock.

70. Poverty and Injustice

Isaiah 58:6-7

Theology & Economic Themes: Addressing poverty and oppression. True religious devotion includes providing for the poor and seeking economic justice for the oppressed.

71. Generosity Toward the Needy

Proverbs 19:17

Whoever is kind to the poor lends to the Lord, and he will reward them for what they have done.

Theology & Economic Themes: Generosity as a form of lending to God. Helping the poor is seen as an investment in God’s kingdom, and it will be repaid by divine blessing.

72. The Danger of Wealth

Proverbs 23:4-5

Do not wear yourself out to get rich; do not trust your own cleverness. Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle.

Theology & Economic Themes: The fleeting nature of wealth. The pursuit of riches is warned against, as wealth can quickly disappear, leaving one empty.

73. The Redistribution of Land

Numbers 36:7

No inheritance in Israel is to pass from one tribe to another, for every Israelite shall keep the tribal inheritance of their ancestors.

Theology & Economic Themes: Protection of family inheritance. God’s law ensured that land remained within families and tribes, preventing the consolidation of wealth and land into the hands of a few.

74. Wealth and Its Limitations

Proverbs 11:28

Those who trust in their riches will fall, but the righteous will thrive like a green leaf.

Theology & Economic Themes: Wealth cannot provide lasting security. Trusting in riches leads to downfall, while righteousness leads to flourishing.

75. Compassion for the Needy

Psalm 112:5

Good will come to those who are generous and lend freely, who conduct their affairs with justice.

Theology & Economic Themes: Blessings for economic justice and generosity. Those who deal justly in their business and give generously are promised God’s favor.

76. The Fate of the Wicked Rich

Psalm 73:12-20

This is what the wicked are like—always free of care, they go on amassing wealth... Surely you place them on slippery ground; you cast them down to ruin.

Theology & Economic Themes: The eventual downfall of the wicked wealthy. While the wicked may accumulate wealth, their prosperity is temporary, and divine judgment will ultimately bring them down.

77. The Wisdom of Saving

Proverbs 6:6-8

Go to the ant, you sluggard; consider its ways and be wise! It has no commander, no overseer or ruler, yet it stores its provisions in summer and gathers its food at harvest.

Theology & Economic Themes: The value of saving and preparing. This proverb encourages planning and saving during times of abundance to ensure provision during times of need.

78 Oppression of the Poor

Proverbs 22:16

One who oppresses the poor to increase his wealth and one who gives gifts to the rich—both come to poverty.

Theology & Economic Themes: Condemnation of exploiting the poor for gain. Oppressing the poor for profit is warned against, as it ultimately leads to ruin.

79. The Justice of God in Economic Affairs

Isaiah 3:14-15

The Lord enters into judgment against the elders and leaders of his people: ‘It is you who have ruined my vineyard; the plunder from the poor is in your houses. What do you mean by crushing my people and grinding the faces of the poor?’

Theology & Economic Themes: God’s judgment against economic injustice. God holds leaders accountable for exploiting the poor and enriching themselves at the expense of others.

80. The Blessing of a Generous Heart

Psalm 37:25-26

I was young and now I am old, yet I have never seen the righteous forsaken or their children begging bread. They are always generous and lend freely; their children will be a blessing.

Theology & Economic Themes: The generational blessings of generosity. Righteousness and generosity lead to God’s provision and blessing for future generations.

81. The Importance of Humility with Wealth

Proverbs 22:4

Humility is the fear of the Lord; its wages are riches and honor and life.

Theology & Economic Themes: Humility before God leads to true wealth. Honoring God with a humble heart is more valuable than material riches, but it can also bring prosperity and a fulfilling life.

82. Exploitation of the Vulnerable

Micah 2:2

They covet fields and seize them, and houses, and take them. They defraud people of their homes, they rob them of their inheritance.

Theology & Economic Themes: Condemnation of land theft and exploitation. Micah denounces the wealthy who seize land and property from the poor, violating God’s law and justice.

83. The Fate of the Oppressors

Isaiah 10:1-3

Woe to those who make unjust laws, to those who issue oppressive decrees, to deprive the poor of their rights and withhold justice from the oppressed of my people... What will you do on the day of reckoning?

Theology & Economic Themes: God’s judgment on those who create systems of economic oppression. Isaiah warns that those who exploit the vulnerable through unjust economic policies will face divine judgment.

84. God’s Provision for the Obedient

Psalm 128:1-2

Blessed are all who fear the Lord, who walk in obedience to him. You will eat the fruit of your labor; blessings and prosperity will be yours.

Theology & Economic Themes: Obedience to God leads to economic well-being. Those who follow God’s ways are promised prosperity and satisfaction in their labor.

85. The Social Justice

Amos 5:10-15, Micah 6:6-8, Isaiah 58:6-10

Amos 5:10-15

There are those who hate the one who upholds justice in court and detest the one who tells the truth. You levy a straw tax on the poor and impose a tax on their grain. Therefore, though you have built stone mansions, you will not live in them; though you have planted lush vineyards, you will not drink their wine. For I know how many are your offenses and how great your sins are—there are those who oppress the innocent and take bribes and deprive the poor of justice in the courts. Therefore the prudent keep quiet in such times, for the times are evil. Seek good, not evil, that you may live. Then the Lord God Almighty will be with you, just as you say he is. Hate evil, love good; maintain justice in the courts. Perhaps the Lord God Almighty will have mercy on the remnant of Joseph.

Micah 6:6-8

With what shall I come before the Lord and bow down before the exalted God? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousand rivers of olive oil? Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul? He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.

Isaiah 58:6-10

Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter—when you see the naked, to clothe them, and not to turn away from your own flesh and blood? Then your light will break forth like the dawn, and your healing will quickly appear; then your righteousness will go before you, and the glory of the Lord will be your rear guard. Then you will call, and the Lord will answer; you will cry for help, and he will say: Here am I. If you do away with the yoke of oppression, with the pointing finger and malicious talk, and if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noon day.

Theology & Economic Themes: The prophets often denounced economic exploitation as a sign of spiritual unfaithfulness. They called for righteousness and justice as central to God’s covenant with His people. Amos, Micah, and Isaiah rebuked the wealthy for exploiting the poor through unjust economic systems, such as dishonest trade and corrupt legal practices. They called for fair wages, just trade, and the protection of the vulnerable as essential expressions of a society aligned with God’s will.

These themes demonstrate how theological principles shaped economic practices in ancient Israel, promoting fairness, generosity, and care for the vulnerable. The Old Testament is rich with examples where theology intersects with economics, as seen in the laws, narratives, and prophetic writings, which emphasize justice, humility, and ethical conduct in economic life. These verses reveal a consistent theological and economic ethic that stresses stewardship, justice, and the responsible management of wealth as gifts from God. The overarching message is that wealth is not the ultimate goal; rather, faithfulness to God and care for others are central to a righteous and prosperous life. God’s concern for both the material and spiritual well-being of His people is evident, guiding economic practices to align with divine principles of righteousness, compassion, and social justice. These examples deepen our understanding of how the Old Testament integrates theology and economics, showing that wealth and resources should reflect God’s character and concern for the vulnerable.

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