In Jesus' time it was common to believe that the poor, the sick, and the disabled were unworthy, or even being punished by God for their sins.
This is why the Pharisees and the Sadducees were shocked that Jesus would actually touch a leper, heal the blind and the lame, and so constantly associate with the underclass. These people were thought to be unclean and undeserving.
But these was never been the view of the Old Testament prophets who preached tirelessly against God's people for not showing compassion to the poor, and worse, for exploiting them.
It is clear in the Scriptures that God loves the poor while hating their poverty, the man made actions to contribute to it, and the apathy of the "well off" who allow to persist.
The poor was central to Christ's incarnation and ministry. Christ identified Himself with the poor. In His upside-down kingdom - the kingdom of God - the poor are placed on the top of the pyramid.
We know the grace of the Lord Jesus Christ, though He was rich, yet for our sake He became poor, so that we, through His poverty, might become rich. (See 2 Cor. 8-9).
This is why the Pharisees and the Sadducees were shocked that Jesus would actually touch a leper, heal the blind and the lame, and so constantly associate with the underclass. These people were thought to be unclean and undeserving.
But these was never been the view of the Old Testament prophets who preached tirelessly against God's people for not showing compassion to the poor, and worse, for exploiting them.
It is clear in the Scriptures that God loves the poor while hating their poverty, the man made actions to contribute to it, and the apathy of the "well off" who allow to persist.
The poor was central to Christ's incarnation and ministry. Christ identified Himself with the poor. In His upside-down kingdom - the kingdom of God - the poor are placed on the top of the pyramid.
We know the grace of the Lord Jesus Christ, though He was rich, yet for our sake He became poor, so that we, through His poverty, might become rich. (See 2 Cor. 8-9).
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