Ruth 2, Jeremiah 37

Read Ruth 2 and Jeremiah 37.

This devotional is about Jeremiah 37:18: “Then Jeremiah said to King Zedekiah, ‘What crime have I committed against you or your attendants or this people, that you have put me in prison?’”

The United States of America has laws in place to protect freedom of speech but, as with every right, the law protects the freedom of speech that God, the creator, gave you and me. It does not grant us that right; our freedom and right to say whatever we want to say is God-given, not America-given or constitutionally-given. The law merely protects that right.[1]

Israel did not have laws that protected freedom of speech but, like us, they had that freedom as a right granted to them by God. The only speech that was prohibited under God’s law was speech that was directly against the true God such as taking the Lord’s name in vain, blasphemy, and enticing someone to serve other gods. Beyond that category, people had the freedom to speak however and whatever they wanted to speak. There is no prohibition of one’s freedom where the law is silent.

Jeremiah’s question, here in Jeremiah 37:18 was, “What crime have I committed against you or your attendants or this people, that you have put me in prison?” The assumption behind his question was that speaking your mind is not a crime. It doesn’t matter if you are talking to another citizen of Judah or to the king of Judah, speech is not a crime and should not be prosecuted.

Certainly, Jeremiah experienced persecution because he was giving God’s message. However, he also was a political dissident because God’s message was about the coming loss of national sovereignty for Judah and, therefore, the loss of political power for the king (v. 17). The king’s men used a bogus charge of “deserting to the Babylonians” (vv. 13-14) as an excuse censor Jeremiah’s message, as well as to beat, and prosecute God’s prophet unjustly (v. 15). That is what an oppressive government does. If it can’t silence you through threats, intimidation, or directly applicable laws, it will accuse you of violating other laws to punish you instead.

Our world–and our country–is steadily infringing on our rights. College campuses are a current battleground for the infringement of free speech. There are many troubling stories out there. I won’t get into them, but you can see for yourself at https://www.thefire.org/newsdesk/. Note that this group is led by political liberals, yet they are concerned by the loss of free speech in higher education. College may be the battleground now but as college students graduate and enter the mainstream of society, their distorted notions about speech will change what is considered acceptable and prosecutable in the country at large.

Indeed, private corporations and technology companies are making more and more decisions that stifle dissent and freedom of speech. “Cancel culture”–the tendency to silence and try to harm economically someone whose opinions are unpopular–seems to be taking over here in America.

One might object by saying, “The first amendment applies only to the government, not to entities such as colleges or private companies like YouTube/Google, Facebook, Apple, etc.”

To counter that objection, I would first argue that colleges are part of the government because most of these schools rely on federal funds through grants and student loans.

Secondly, in the case of private companies like YouTube and others, we are told that it is morally wrong to discriminate against groups based on ethnicity, gender, sexual orientation, or religion. If it is morally wrong to discriminate against these groups, then it is also morally wrong to discriminate against political speech, because every group’s ideology has political implications and applications. If it is wrong to exclude women or feminists from these platforms, then it is wrong to discriminate against anyone who has any kind of point of view.

A lot more could be said about all of this but I’ll finish by saying this: If we lose freedom of speech–either by government persecution or by corporate/societal exclusion–then the loss of freedom of religion will follow quickly. That may be God’s will for us; it was for Jeremiah. As Christians, we must be committed to God’s word and willing to say what it says even if we are persecuted for it. But, it is also right and just for us to point out when God’s enemies are violating our God-given rights just as Jeremiah did here.


[1]Keep this in mind whenever you hear someone say that some group, like illegal immigrants, don’t have rights. They do have rights because rights are not granted by the government; instead, they are supposed to be protected by the government. Or, more precisely, the law is supposed to protect everyone’s rights FROM the government or anyone else who would seek to use power to infringe on someone’s God-given rights.

Deuteronomy 15, Isaiah 42

Read Deuteronomy 15 and Isaiah 42.

This devotional is about Deuteronomy 15.

Poverty is an evergreen problem. It affects every society from the most affluent to the most socialistic. Here in Deuteronomy 15, Moses taught the people of Israel about dealing with poverty in a godly way. Let’s start with two verses in this singular chapter that appear to be contradictory:

  • verse 4: “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,”
  • verse 11: “There will always be poor people in the land.”

There is no actual contradiction because verse 4 says, “there need be no poor” not “there will be no poor.” The reason that “there need be no poor” is that God “will richly bless you” [here comes a part I didn’t include above:] “if only you fully obey the Lord you God” (v. 5a). When Moses said in verse 11 that, “There will always be poor people in the land” he was acknowledging that Israel would not fully obey the Lord and, therefore, poverty would be one result.

So, even in the prosperous promised land, poverty would exist. How did God want his people to deal with it?

  • First, notice that debt is allowed and it is one of the solutions to poverty. However, God’s law regulated the use of debt so that it would not be permanently oppressive to poor Israelites. That is what verses 1-6 are about. These verses say that debts can be incurred but they must be canceled every seven years (vv. 1-2). Furthermore, God’s people were to be kind and generous toward the poor even when making loans (vv. 7-10).
  • Second, slavery was allowed but only for seven years if the slave was an Israelite (vv. 12-18).

There is a lot more I would like to say about this chapter, but I’ve already written a lot so let me close with a few observations for your edification.

First, compassion and generosity are commanded toward the poor. See verses 8, 10, 11b, 13, and 14. But, just so that you will see at least one of those verses, allow me to quote verses 7-8: “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.” God’s people were commanded to be kind and generous to the poor.

Second, the causes of poverty are not addressed in this chapter. Proverbs talks about what causes poverty so that we can learn to avoid some of the behaviors that lead there. But, in this chapter, there is no pointing of fingers at the poor. God did not say, “Find out if someone is poor because of their own laziness or abuse of alcohol or whatever, and only help those who can’t help it that they are poor.” No. Some people are poor because they had a hardship–their father died when they were little kids or they had a drought or someone robbed them–while others are poor because they made bad decisions or were lazy. God did not teach his people to discriminate against any poor people. If they were poor, God’s people were supposed to be kind and generous toward them.

Third, work is one prescription to end poverty. When verse 12 says, “If any of your people—Hebrew men or women—sell themselves to you…” it is describing a particular kind of slavery. The person in verses 12ff sold themselves into slavery because they needed money to live and to pay off debts. This was a limited type of slavery that was only to last a maximum of six years (v. 12b). We don’t practice any kind of slavery any more–a good thing–but the principle of working your way out of poverty is still a valid one. One solution to poverty is a loan with generous terms (vv. 1-11) including cancellation of the loan (v. 2d). Another solution is work (vv. 12-18).

Fourth, there is no command to build a government program to help the poor. The generosity God commands here is the generosity that comes from a willing heart not because federal agents with guns took your prosperity to re-distribute it. Some Christians appeal to passages like this in order to argue for big government programs. That is not what is taught in this passage or in any other passage of scripture.

Caring for the poor has never been easy for me. I was raised in a fundamentalism that said, “Don’t give money to beggars; they’re just going to use it to buy alcohol.” That was sufficient justification tome to do nothing. My attitude was wicked in the Lord’s sight according to verse 9. Over time, I have learned to be more generous with poor people, due to passages like this and seeing how compassionate people, like my wife, are toward those in need. This is still a struggle for me, though, I will admit. Don’t be like me. Don’t judge poor people for being poor; treat them with kindness, love, and generosity.