But let justice roll down like waters,
and righteousness like an ever-flowing stream. -Amos 5:24

Amos 5:24 often finds a misplaced home amongst those who seek Biblical support for leftist political goals. Liberation theologists and other socialist-leaning activists try to claim it for their own. Liberal egalitarian John Rawls provided a philosophical defense of “justice as fairness,” and espoused egalitarian concepts like “distributive justice.” This approach calls for equal outcomes for all, not just equal opportunity for all. This often translates today to Rush Limbaugh’s observation of an attitude that “if you have a dollar more than me, then you are oppressing me.”

Nothing can be further from the Biblical truth. Scripture admonishes again and again that hard work brings success, but sloth leads to a poor outcome. Scripture teaches that poverty can come though one’s own actions or lack thereof. Proverbs 6:10-11 says: “A little sleep, a little slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, and want like an armed man.” (same in Proverbs 24:33-34) Proverbs 20:13 says, “Love not sleep, lest you come to poverty; open your eyes, and you will have plenty of bread,” cautioning against sloth and extolling work. Proverbs 21:17: “Whoever loves pleasure will be a poor man; he who loves wine and oil will not be rich.” Proverbs 23:21 cautions against vices that lead to poverty: “for the drunkard and the glutton will come to poverty, and slumber will clothe them with rags.” Proverbs 28:19 also contrasts industry with sloth: “Whoever works his land will have plenty of bread, but he who follows worthless pursuits will have plenty of poverty.” Clearly the Bible does not teach that all poverty comes through some kind of social injustice. Quite the contrary.

The Bible speaks to egalitarian concepts of distributive justice as well. Leviticus 19:13 and Jeremiah 22:13 specifically address withholding wages (which is actually theft according to WLC Q.142), not the amount of the wages (other than withholding them = zero wages). Distributive economic justice (amount of wages and income redistribution) is not in sight there, but the general justice of paying what was agreed between parties certainly is. Jesus’ parable in Mat 20:1-16, although primarily about just reward in the Kingdom of God, has implication about business in this world as well. The vineyard owner was portrayed as righteous because he paid each worker as he agreed with each. He was not condemned for paying a vastly different hourly rates to each group throughout the day. Indeed, God’s righteousness in doing so with His eternal rewards stands as the point of the parable.

Thus the justice called out in Amos 5:24 cannot be divorced from the righteousness also found in the latter part of the verse. Righteousness finds its expression in God’s just demands upon His creatures. Read in context, Amos here calls for Israel to apply God’s law in the gates impartially to all – rich and poor alike. Amos 5:10-12 specifically condemns the perversion of God’s justice in the courts at the gates of Israel. Economic or social egalitarianism is not in view, only the proper, impartial administration of the law. God calls for righteousness in obedience. This can clearly be seen by looking at the rest of the book. In the immediately preceding 5:22, 23, we see a parallel to 1 Samuel 15:22 where through the prophet Samuel God tells King Saul that it is better to obey than to sacrifice.

In opposition to government programs aimed at the redistribution of wealth, Austrian economist Ludwig von Mises once said that: “Government cannot make man richer, but it can make him poorer.” How right he was. The 1 Samuel 8 passage carries that same warning to us from God. Paul told us in 2 Thessalonians 3:10: “For even when we were with you, we would give you this command: If anyone is not willing to work, let him not eat.” In 1 Timothy 5:8, Paul admonishes: “But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.” We should, therefore, be advocating the so-called Protestant work ethic to the glory of God. That’s our Reformed heritage, not advocating or supporting the sins of egalitarian wealth redistribution which violate the eighth and tenth commandments.

What are Christians to do relative to the poor? We should voluntarily and cheerfully be active and generous in mercy ministries to the poor, just as Christ commanded. We should conduct English as a Second Language courses and even job skills workshops to help the poor work towards and earn better conditions. We should be treating rich and poor alike with equal justice, not giving preference to either. The New Testament instructs individuals to act justly in their dealings with everyone (e.g., Luke 3:10-14; 19:2-10) as does the Old Testament, but Jesus didn’t advocate the coercive redistribution of wealth by either the Roman government or local businesses. The world will be transformed by the gospel of Jesus Christ working in the hearts of believers.

As church leaders, we should be very careful not to fall into the trap of trading or confusing Scriptural definitions for societal ones, no matter how well they sell in this fallen world. While such accommodation may make us popular with liberal egalitarians in our communities, it misrepresents Scripture and perverts God’s demand for impartial justice in the courts and in business for everyone in society – rich and poor alike.

Bob Mattes recently retired as a Colonel and command pilot after 30 years in the United States Air Force with multiple command experiences. He serves as a ruling elder at Christ Church of Arlington in Northern Virginia, and occasionally writes a blog at http://reformedmusings.wordpress.com.