Power and Poverty: Divine and Human Rule in a World of Need

Written by Dewi Hughes Reviewed By Steve Timmis

Power and Poverty by Dewi Hughes is an excellent study. In his introduction, Hughes states his task: the “underlying theme of this book is that poverty has to do with the way in which human beings use the power God gave us when he created us. The core meaning of ‘power’ is the ability to do something” (p. 12). Endowed with this “power,” humanity has satisfied its own desire for security at the expense of others. Hughes’ aim is not to write a thesis on overcoming poverty, but to begin a discussion of the twin themes of power and poverty throughout the Bible as a whole and engage with some fundamental theological themes. This he does successfully and eloquently.

Power and Poverty traces poverty along the Bible’s storyline, starting with its beginnings in the account of the fall (sin) through to its eradication in the New Creation under King Jesus. However, Hughes gives ample attention to particular key points in the Bible’s narrative to explain both the nature and effects of poverty and power. This study is thoroughly biblical. It is littered with scriptural references that are always explained in light of the whole narrative. Because Hughes surveys the whole Bible, and not simply the teaching of Jesus (which he does powerfully), he successfully avoids many of the problems of other literature on this topic, such as a preoccupation with social analysis other than that begged by the text.

The book is neatly divided into three parts. Part One shows how the OT moves from its roots in Gen 1–11 (the covenant made with Abraham that explores how “God laid down the tracks on which the progressive revelation of his redemptive purpose would run” [p. 43]) to the divinely instituted government and law in the OT and how these were to function for welfare for all to finally seeing the inadequacy of the Mosaic covenant because of human sin. He also has pockets of both intriguing and helpful insights. For example, his insightful excursus on Babel and the establishment of empire does not move beyond the bounds of the text.

Part Two focuses on Jesus and his final revelation of divine government. This section demonstrates how Jesus fulfills OT expectation of the Messiah, how he is the supreme ruler who is going to come in judgment to bring true and lasting justice. This section also details Jesus’ teachings in reference to the poor, emphasizing heart-transformation by the Spirit that will ultimately lead to reform in a Christian’s individual and corporate life to look after the poor and powerless. Hughes here engages with theological themes such as the person and work of Christ (advocating the necessity and centrality of penal substitutionary atonement), the ethical interpretation of the beatitudes and the sermon on the mount (describing the teaching like a Christian home “where real people seek to live in a countercultural way among others who do not share their beliefs or ethics” [p. 127]), and eschatological continuity/discontinuity, always explaining his views in relation to the poor in conversation with other interpretations, avoiding caricature and dismissal.

Finally, Part Three looks at the Church as God’s governed society. Hughes draws upon Oliver O’Donovan’s The Desire of the Nations: Rediscovering the Roots of Political Theology and his appropriation that the shape of the church is a recapitulation of the Christ-event. He uses O’Donovan’s distinctions of the church as a gathering, suffering, rejoicing and speaking community to move through the books of the NT to the New Creation. He concludes, “In thinking about the church and the poor, the crucial question is not what the church does for the poor but what the church is as the governed community of Jesus” (p. 238). It is as individuals in community live governed now, as all will be, by Jesus that the poor will be looked after. That they are not is evidence that this empire rather than Jesus’ influences us and is to be repented of. In this part he effectively shows the seamlessness of proclamation of the good news and good works, never creating a dichotomy between the two by focusing on the rule of Jesus.

Dewi Hughes has written an excellent volume that should be addressed in any treatment of social justice, poverty, and the Christian response. He successfully fulfills his aims with biblical and theological integrity. His theological nuances will not satisfy all, but he defends each one within the Bible’s narrative and in sympathetic conversation with other views.


Steve Timmis

Sheffield

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