A cautionary note: Whether you see it as a historical document or an inspired eternal text, the Biblical Word stands outside of our typical categories of right-wing and left-wing politics. Either its age (1700–2800 years old, depending on the book, with some traditional oral poetry from even earlier) or its transcendental status should provide a counterweight to over-simplification and mis-categorization, or the cynical wielding of scripture in pursuit of a contemporary agenda. Nonetheless, there are numerous Biblical texts that witness to a politics defiant of the domination of human by human, of the oppression of the poor, and of the exploitation of immigrants, women, children and the Earth itself.

Notably, what Latin American liberation theologians call “a preferential option for the poor” sums up an active and militant popular scholarship, extending from the early days of Christianity and providing a counter-imagination to the grinding and predictable trends of human history. Biblically, God shows up among the humiliated. And the wealthy and powerful are subjected to deep suspicion at the least.

Here are twenty Bible passages from both the Old and New Testaments that testify to a different sort of politics, one that may be useful in the present slide to barbarism.

All verses are from the New Revised Standard Version. The original Biblical text contained no headings; therefore, I have chosen to omit them, as they often mislead the casual reader. This also comes from a Christian perspective; Jewish and Muslim textual interpretation is often different.

1. James 5:1–6

Come now, you rich people, weep and wail for the miseries that are coming to you. Your riches have rotted, and your clothes are moth-eaten.Your gold and silver have rusted, and their rust will be evidence against you, and it will eat your flesh like fire. You have laid up treasure for the last days. Listen! The wages of the laborers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned and murdered the righteous one, who does not resist you.

2. Luke 1:46–55 (The Magnificat)

And Mary said,

‘My soul magnifies the Lord,

and my spirit rejoices in God my Saviour,

for he has looked with favour on the lowliness of his servant.

Surely, from now on all generations will call me blessed;

for the Mighty One has done great things for me,

and holy is his name.

His mercy is for those who fear him

from generation to generation.

He has shown strength with his arm;

he has scattered the proud in the thoughts of their hearts.

He has brought down the powerful from their thrones,

and lifted up the lowly;

he has filled the hungry with good things,

and sent the rich away empty.

He has helped his servant Israel,

in remembrance of his mercy,

according to the promise he made to our ancestors,

to Abraham and to his descendants for ever.’

Here, an unwed, poor Mary lifts up a song of praise to God for her miraculous pregnancy — notable also for its clear interpretation of what the incarnation of Jesus means (“He has brought down the powerful from their thrones and lifted up the lowly; he has filled the hungry with good things and sent the rich away empty”).

3. Isaiah 65:17–24

For I am about to create new heavens

and a new earth;

the former things shall not be remembered

or come to mind.

But be glad and rejoice for ever

in what I am creating;

for I am about to create Jerusalem as a joy,

and its people as a delight.

I will rejoice in Jerusalem,

and delight in my people;

no more shall the sound of weeping be heard in it,

or the cry of distress.

No more shall there be in it

an infant that lives but a few days,

or an old person who does not live out a lifetime;

for one who dies at a hundred years will be considered a youth,

and one who falls short of a hundred will be considered accursed.

They shall build houses and inhabit them;

they shall plant vineyards and eat their fruit.

They shall not build and another inhabit;

they shall not plant and another eat;

for like the days of a tree shall the days of my people be,

and my chosen shall long enjoy the work of their hands.

They shall not labour in vain,

or bear children for calamity;

for they shall be offspring blessed by the Lord —

and their descendants as well.

Before they call I will answer,

while they are yet speaking I will hear.

4. Exodus 16:14–21

When the layer of dew lifted, there on the surface of the wilderness was a fine flaky substance, as fine as frost on the ground. When the Israelites saw it, they said to one another, “What is it?” For they did not know what it was. Moses said to them, “It is the bread that the Lord has given you to eat. This is what the Lord has commanded: ‘Gather as much of it as each of you needs, an omer to a person according to the number of persons, all providing for those in their own tents.’”The Israelites did so, some gathering more, some less. But when they measured it with an omer, those who gathered much had nothing over, and those who gathered little had no shortage; they gathered as much as each of them needed. And Moses said to them, “Let no one leave any of it over until morning.” But they did not listen to Moses; some left part of it until morning, and it bred worms and became foul. And Moses was angry with them. Morning by morning they gathered it, as much as each needed; but when the sun grew hot, it melted.

The manna from heaven, given to the newly-freed Israelites as they wander in the desert, is seen by Christians as foreshadowing for both Jesus as “the living bread” (John 6:48–51) and the riches of the Kingdom of Heaven. Note, here, that this free gift of God is distributed to each according to his need, and that it is divinely rendered impossible to accumulate more.

5. Psalm 146:4–9

Do not put your trust in princes, in mortals, in whom there is no help.

When their breath departs, they return to the earth; on that very day their plans perish.

Happy are those whose help is the God of Jacob, whose hope is in the Lord their God,

who made heaven and earth, the sea, and all that is in them; who keeps faith forever;

who executes justice for the oppressed; who gives food to the hungry. The Lord sets the prisoners free;

the Lord opens the eyes of the blind. The Lord lifts up those who are bowed down; the Lord loves the righteous.

The Lord watches over the strangers; he upholds the orphan and the widow, but the way of the wicked he brings to ruin.

As I’ve reflected in the past: Truly, truly, our hope is not in super-managers or electors or think tanks or Vox wonks but in the God of justice whose life and work is the salvation of the whole world, as reflected in the feeding of the hungry & the liberation of the oppressed.

6. Luke 4:16–21

When [Jesus] came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

‘The Spirit of the Lord is upon me,

because he has anointed me

to bring good news to the poor.

He has sent me to proclaim release to the captives

and recovery of sight to the blind,

to let the oppressed go free,

to proclaim the year of the Lord’s favour.’

And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, ‘Today this scripture has been fulfilled in your hearing.’

(the referent is Isaiah 61)

7. Isaiah 10:1–4

Ah, you who make iniquitous decrees,

who write oppressive statutes,

to turn aside the needy from justice

and to rob the poor of my people of their right,

that widows may be your spoil,

and that you may make the orphans your prey!

What will you do on the day of punishment,

in the calamity that will come from far away?

To whom will you flee for help,

and where will you leave your wealth,

so as not to crouch among the prisoners

or fall among the slain?

For all this, his anger has not turned away;

his hand is stretched out still.

8. Revelation 11:15–18

Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign forever and ever.” Then the twenty-four elders who sit on their thrones before God fell on their faces and worshiped God, singing, “We give you thanks, Lord God Almighty, who are and who were, for you have taken your great power and begun to reign. The nations raged, but your wrath has come, and the time for judging the dead, for rewarding your servants, the prophets and saints and all who fear your name, both small and great, and for destroying those who destroy the earth.”

The supplanting of the kingdom of this world with the kingdom of God comes with the disciplining of rebellious nations (and there is no Biblical suggestion that there is another kind of nation), the judgment of the dead, and the destruction of those who are destroying the earth.

9. Proverbs 23:1–8

When you sit down to eat with a ruler,

observe carefully what is before you,

and put a knife to your throat

if you have a big appetite.

Do not desire the ruler’s delicacies,

for they are deceptive food.

Do not wear yourself out to get rich;

be wise enough to desist.

When your eyes light upon it, it is gone;

for suddenly it takes wings to itself,

flying like an eagle toward heaven.

Do not eat the bread of the stingy;

do not desire their delicacies;

for like a hair in the throat, so are they.

“Eat and drink!” they say to you;

but they do not mean it.

You will vomit up the little you have eaten,

and you will waste your pleasant words.

10. Hosea 4:1–3

Hear the word of the Lord, O people of Israel; for the Lord has an indictment against the inhabitants of the land. There is no faithfulness or loyalty, and no knowledge of God in the land. Swearing, lying, and murder, and stealing and adultery break out; bloodshed follows bloodshed. Therefore the land mourns, and all who live in it languish; together with the wild animals and the birds of the air, even the fish of the sea are perishing.

Biblically, God’s creation suffers because of the sin of humanity. While this text does not call out unjust rule in particular (and risks, in isolation, being read as a statement of universal complicity), the passages around it condemn mis-leadership by the priestly class.

11. 1 Corinthians 4:9–13

For I think that God has exhibited us apostles as last of all, as though sentenced to death, because we have become a spectacle to the world, to angels and to mortals. We are fools for the sake of Christ, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we in disrepute. To the present hour we are hungry and thirsty, we are poorly clothed and homeless, and we grow weary from the work of our own hands. When reviled, we bless; when persecuted, we endure; when slandered, we speak kindly. We have become like the rubbish of the world, the dregs of all things, to this very day.

A good segment of this is ironic communication, meant to highlight the absurdity of judging the servants of God by worldly standards. The ethos described here for these servants (hungry, thirsty, poorly clothed, homeless, weary) is one absolutely contrary to servants of imperial powers at the time of Paul’s writing — and today.

12. Matthew 5:1–11 (the Beatitudes)

When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. Then he began to speak, and taught them, saying: ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven. ‘Blessed are those who mourn, for they will be comforted. ‘Blessed are the meek, for they will inherit the earth. ‘Blessed are those who hunger and thirst for righteousness, for they will be filled. ‘Blessed are the merciful, for they will receive mercy. ‘Blessed are the pure in heart, for they will see God. ‘Blessed are the peacemakers, for they will be called children of God. ‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. ‘Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

13. Jeremiah 22:13–16

Woe to him who builds his house by unrighteousness,

and his upper rooms by injustice;

who makes his neighbors work for nothing,

and does not give them their wages;

who says, “I will build myself a spacious house

with large upper rooms,”

and who cuts out windows for it,

paneling it with cedar,

and painting it with vermilion.

Are you a king because you can compete in cedar?

Did not your father eat and drink

and do justice and righteousness?

Then it was well with him.

He judged the cause of the poor and needy; then it was well.

Is not this to know me? says the Lord.

Jeremiah’s words here are directed at the errant son of Josiah. Economic justice is a running theme in the prophetic books, in which God’s condemnation of the ruling powers is based on their idolatry and their injustice — fundamentally linked, in the Biblical witness.

14. Acts 2:44–47; 4:32–35;

All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts,praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved. — Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles’ feet, and it was distributed to each as any had need.

These descriptions of the very early church, immediately after the reception of the Holy Spirit during Pentecost, link its growth in membership with its functioning as an economically egalitarian community.

15. Isaiah 5:8–10

Ah, you who join house to house,

who add field to field,

until there is room for no one but you,

and you are left to live alone

in the midst of the land!

The Lord of hosts has sworn in my hearing:

Surely many houses shall be desolate,

large and beautiful houses, without inhabitant.

For ten acres of vineyard shall yield but one bath,

and a homer of seed shall yield a mere ephah.

16. Matthew 26:6–13

Now while Jesus was at Bethany in the house of Simon the leper, a woman came to him with an alabaster jar of very costly ointment, and she poured it on his head as he sat at the table. But when the disciples saw it, they were angry and said, ‘Why this waste? For this ointment could have been sold for a large sum, and the money given to the poor.’ But Jesus, aware of this, said to them, ‘Why do you trouble the woman? She has performed a good service for me. For you always have the poor with you, but you will not always have me. By pouring this ointment on my body she has prepared me for burial. Truly I tell you, wherever this good news is proclaimed in the whole world, what she has done will be told in remembrance of her.’

“The poor will always be with you,” contra Rick Perry, does not mean that poverty is inevitable. Rev. Dr. Liz Theoharis’s scholarship on this passage moves beyond a surface-level reading that projects neoliberalism onto the text; starting from the truth that Jesus was himself a poor man, this narrative in fact rejects a charity-based approach to poverty and instead constitutes a political challenge to the Imperial economic system that created and entrenched poverty among occupied people. (For more, read the entirety of Rev. Theoharis’s doctoral thesis).

17. James 2:1–5

My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ? For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, and if you take notice of the one wearing the fine clothes, and say, ‘Have a seat here, please,’ while to the one who is poor you say, ‘Stand there,’ or, ‘Sit at my feet,’ have you not made distinctions among yourselves, and become judges with evil thoughts? Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him?

18. 1 Samuel 8:4–20

Then all the elders of Israel gathered together and came to Samuel at Ramah, and said to him, ‘You are old and your sons do not follow in your ways; appoint for us, then, a king to govern us, like other nations.’ But the thing displeased Samuel when they said, ‘Give us a king to govern us.’ Samuel prayed to the Lord, and the Lord said to Samuel, ‘Listen to the voice of the people in all that they say to you; for they have not rejected you, but they have rejected me from being king over them. Just as they have done to me, from the day I brought them up out of Egypt to this day, forsaking me and serving other gods, so also they are doing to you. Now then, listen to their voice; only — you shall solemnly warn them, and show them the ways of the king who shall reign over them.’ So Samuel reported all the words of the Lord to the people who were asking him for a king. He said, ‘These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots; and he will appoint for himself commanders of thousands and commanders of fifties, and some to plough his ground and to reap his harvest, and to make his implements of war and the equipment of 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 orchards and give them to his courtiers. He will take one-tenth of your grain and of your vineyards and give it to his officers and his courtiers. He will take your male and female slaves, and the best of your cattle and donkeys, and put them to his work. He will take one-tenth of your flocks, and you shall be his slaves. And in that day you will cry out because of your king, whom you have chosen for yourselves; but the Lord will not answer you in that day.’ But the people refused to listen to the voice of Samuel; they said, ‘No! but we are determined to have a king over us, so that we also may be like other nations, and that our king may govern us and go out before us and fight our battles.’

Militarism and internal economic exploitation indeed hasten each other, and, as God here warns, the kings of Israel and Judah were almost wholly wicked.

19. Revelation 18:1–17

After this I saw another angel coming down from heaven, having great authority; and the earth was made bright with his splendour. He called out with a mighty voice,

‘Fallen, fallen is Babylon the great!

It has become a dwelling-place of demons,

a haunt of every foul spirit,

a haunt of every foul bird,

a haunt of every foul and hateful beast.

For all the nations have drunk

of the wine of the wrath of her fornication,

and the kings of the earth have committed fornication with her,

and the merchants of the earth have grown rich from the power of her luxury.’ Then I heard another voice from heaven saying,

‘Come out of her, my people,

so that you do not take part in her sins,

and so that you do not share in her plagues;

for her sins are heaped high as heaven,

and God has remembered her iniquities.

Render to her as she herself has rendered,

and repay her double for her deeds;

mix a double draught for her in the cup she mixed.

As she glorified herself and lived luxuriously,

so give her a like measure of torment and grief.

Since in her heart she says,

“I rule as a queen;

I am no widow,

and I will never see grief”,

therefore her plagues will come in a single day —

pestilence and mourning and famine —

and she will be burned with fire;

for mighty is the Lord God who judges her.’ And the kings of the earth, who committed fornication and lived in luxury with her, will weep and wail over her when they see the smoke of her burning; they will stand far off, in fear of her torment, and say,

‘Alas, alas, the great city,

Babylon, the mighty city!

For in one hour your judgement has come.’ And the merchants of the earth weep and mourn for her, since no one buys their cargo any more, cargo of gold, silver, jewels and pearls, fine linen, purple, silk and scarlet, all kinds of scented wood, all articles of ivory, all articles of costly wood, bronze, iron, and marble, cinnamon, spice, incense, myrrh, frankincense, wine, olive oil, choice flour and wheat, cattle and sheep, horses and chariots, and human bodies and souls.

‘The fruit for which your soul longed

has gone from you,

and all your dainties and your splendour

are lost to you,

never to be found again!’

The merchants of these wares, who gained wealth from her, will stand far off, in fear of her torment, weeping and mourning aloud,

‘Alas, alas, the great city,

clothed in fine linen,

in purple and scarlet,

adorned with gold,

with jewels, and with pearls!

For in one hour all this wealth has been laid waste!’

20. 1 Corinthians 1:26–29

Consider your own call, brothers and sisters: not many of you were wise by human standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God.

Some absolutely non-comprehensive further reading:

The Holy Bible

Marx and the Bible: A Critique of the Philosophy of Oppression, José Miranda

Reading the Bible in an Age of Crisis, ed. Bruce Worthington

“Contextual Bible Study,” Paulo Ueti — article describing a contemporary school of practice that reads biblical texts in communities of the oppressed, insisting on their ability to interpret these texts and reveal meanings that are invisible to professionals.

A Theology of Liberation, Gustavo Gutiérrez

Unveiling Empire: Reading Revelation Then and Now, Wes Howard-Brook and Anthony Gwyther

The Bible and Liberation, ed. Norman K. Gottwald

“Reading the Bible with the Poor,” by Liz Theoharis, in Spirit of Struggle [free PDF]

Jesus and the Politics of Interpretation, Elizabeth Schüssler Fiorenza