What does the Bible say about inequality?

Not only does Moses say, “Thou shalt not wrest the judgment of the poor in his cause” (Ex. 23:6), meaning that men must not set aside justice because it is in favour of a man who happens to be poor, but also “Neither shalt thou countenance a poor man in his cause” (Ex. 23:3), meaning that a man must not escape justice because he is poor.

What heavenly wisdom is here! What even handed justice! What holy impartiality! In every case of difference, all the facts, on both sides, were to be fully heard and patiently weighed. The mind was not to be warped by prejudice, predilection or personal feeling of any kind. The judgement was to be formed not by impressions, but by facts — clearly established, undeniable facts. Personal influence was to have no weight whatever. The position and circumstances of either party in the cause were not to be considered. The case must be decided entirely on its own merits. "Ye shall hear the small as well as the great." The poor man was to have the same evenhanded justice meted out to him as the rich; the stranger as one born in the land. No difference was to be allowed.

But how morally lovely, how pure, how refined and elevated were the divine enactments for Israel! They were not to wrest judgement, but allow it to flow in its own straight and even channel, irrespective altogether of persons. The poor man in vile raiment was to have the same impartial justice, as the man with a gold ring and gay clothing. The decision of the judgement-seat was not to be warped by partiality or prejudice, or the robe of justice to be defiled by the stain of bribery.

It is noticeable how human feelings are eliminated in these matters of judgment. Not only is all unrighteous witness prohibited but one's feelings of dislike for an enemy must not be allowed to withhold assistance in a time of need, as we see in verses 4 and 5. And further, one's feelings in regard to the poor must not sway the judgment, either for him (verse 3) nor against him (verse 6).

But this cared for, they must manifest Him also on His salvation side, in His regard for the poor, the weak, the defenceless, and the oppressed. "Judge the weak and fatherless: do justice to the afflicted and destitute." It must be still justice: that must not be violated even in pity to the poor; and there was a special commandment as to this (Ex. 23:3). Yet his poverty should nevertheless make him an object of special and tender interest: "Rescue the weak and needy: deliver him out of the hand of the wicked."

And while no persons are favored in the judgment, the "afflicted" are tenderly considered, and "the children of the needy" cared for; while He breaks in pieces the oppressor.

"The rich and the poor have this in common, the Lord is the maker of them all" (v. 2). The poor are more likely to remember this than the rich will, and the rich especially tend to act toward the poor as though they are not as truly creatures of God as are the rich. But the Maker of them all is not partial.

"Yet He is not partial to princes, nor does He regard the rich more than the poor" (v.19). Job had been rich, but he should have observed that God did not favour him above others who were poor. In fact, he imagines that God showed partiality by allowing him to suffer rather that others. But this only exposed his lack of discernment. However, all men are "the work of His hands." God is engaged in a very wise work in dealing with every individual.

“For there is no respect of persons with God.” How worthy indeed this truth of our deep earnest consideration! Who shall influence God on his behalf? Who shall plead his personal prominence, importance, earthly position or advantage before the only true God? Whatsoever they are is no matter to Him: “God accepteth no man's person.” Personalities may mean a great deal in the proud, vain estimate of man; but let no man think to pass God's scrutiny wearing such a cloak: let him rather look well to his credentials, that they are in order — in such order as to meet the demands of perfect righteousness and truth. But neither the Jew's boast in the law, nor the Gentile's confidence in his learning and cultivation will avail at such a time. “For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law.” Sin cannot escape the judgment of God, no matter where it is, whether in circumstances of greatest austerity and dignity, or whether in the lowest, most ignorant classes of humanity. No excuses, no exemptions will have the least shadow of consideration. This is justice, pure and perfect; this is righteous, holy judgment — which things we are told “are the habitation of God's throne” (Psalm 89:14). Verses 13 to 15, it will be noted, form a parenthesis, while verse 16 in few words tells us the time, the discernment, the measure, and the executor of God's judgment. The parenthesis meets the natural selfish protests both of the learned and unlearned. Learning does not justify (v. 13); and lack of education does not excuse (vv. 14 & 15). For in the latter case the Gentiles (“who have not the law” — a demarcation ever distinctly drawn in Scripture) manifest in their very nature a recognition of right and wrong such as the law declares. Not that they are by this means correct in every detail: such is not the point. But they naturally conceive some standard of moral regulations, so that “these, having not the law, are a law unto themselves.”

In eternity rich and poor will be alike, and money of no value. Even here all are on one common platform before God, and money is powerless to buy His favour. He does not judge by the size of the house in which we live or the style we keep up, but He has respect to the man of a broken and contrite spirit. He gives pardon to the king upon his throne and the beggar in the workhouse alike upon the condition that they will come empty-handed and needy, and receive the forgiveness which is alone to be had through Christ, who gave Himself a ransom for all.