By Abraham Amah
The recent claim by Pastor David Ibiyeomie that Jesus never visited the poor during His earthly ministry—and therefore must have hated poverty—is not only theologically inaccurate but also stands in direct contradiction to the character and mission of Christ as revealed in Scripture. While the intention may have been to emphasize the dignity of prosperity, such a narrative dangerously distorts the compassionate essence of the Gospel and risks misleading believers into a flawed understanding of Christ’s message.
From the outset of His ministry, Jesus made it unequivocally clear that the poor were central to His mission. In Luke 4:18–19, Jesus read from the scroll of Isaiah in the synagogue, declaring, “The Spirit of the Lord is upon me, because He has anointed me to preach the Gospel to the poor.” This was not a symbolic or abstract statement—it was a foundational declaration of purpose. The Good News—the Gospel—was, and remains, directed first and foremost to those who are marginalized, oppressed, and economically disadvantaged.
Throughout His earthly ministry, Jesus not only preached to the poor but lived among them. He did not reside in palaces or dine in luxury. Born in a manger (Luke 2:7) and raised in Nazareth—a town so obscure that people asked, “Can anything good come from there?” (John 1:46)—Jesus deliberately identified with the lowly and the humble. His life was a living sermon against material obsession and a model of humility and compassion.
One of the clearest examples of Jesus personally engaging with the socially disadvantaged was His visit to the home of Simon the Leper (Matthew 26:6–13). In those days, lepers were not only sick but also outcasts—often poor and excluded from society. Yet Jesus not only visited Simon’s home but allowed a woman to anoint Him there, affirming both the setting and the people within it. His presence was a deliberate confrontation of exclusion and a bold embrace of the forgotten.
In Luke 7:11–17, Jesus entered the town of Nain, where He encountered a widow whose only son had died. Widows in that time were among the most economically vulnerable. Jesus was not merely passing by; He stopped, comforted her, and raised her son from the dead. His visit was personal, compassionate, and transformative—clear proof that He not only visited the poor but restored them.
Another powerful encounter was with Bartimaeus, a blind beggar sitting by the roadside (Mark 10:46–52). When Bartimaeus cried out, people tried to silence him. But Jesus stopped, called him forward, and healed him. This moment was more than a miracle—it was a public affirmation of the dignity of the poor and marginalized.
The feeding of the five thousand (Mark 6:30–44) is another instance of Jesus’ direct ministry to the poor. Seeing the crowd hungry and tired, He did not send them away but miraculously provided bread and fish. This act was not only miraculous—it was deeply compassionate. Jesus addressed physical hunger with divine provision, reaffirming that the poor were not ignored but valued.
The story of the woman with the issue of blood (Mark 5:25–34) offers further insight. She had spent all her money on physicians, leaving her financially and socially destitute. Yet Jesus did not turn her away when she touched His garment. He stopped, spoke kindly to her, and publicly affirmed her faith. This was an encounter that restored not only her health but her dignity and standing.
In Luke 21:1–4, Jesus commended a poor widow who gave two small copper coins at the temple. He praised her above the wealthy, saying she had given more than all the others. He didn’t just notice her—He elevated her as a model of sacrificial giving and spiritual depth.
His encounter with the Samaritan woman at the well (John 4:1–42) further affirms His intentional outreach to the socially and spiritually impoverished. She was a woman of questionable reputation, drawing water alone—a sign of social isolation. Jesus visited her town, engaged her in deep theological conversation, and used her as a vessel to bring the Gospel to her community. The Good News reached the forgotten through her testimony.
In Matthew 11:5, Jesus reaffirmed His mission with clear evidence: “The blind receive sight, the lame walk, those with leprosy are cleansed, the deaf hear, the dead are raised, and the Gospel is proclaimed to the poor.” Preaching to the poor was not symbolic—it was a visible and central sign of the Kingdom of God. Any doctrine that separates Christ from the poor denies His own words and works.
To suggest that Jesus “hated poverty” is to misinterpret His rejection of sin and erroneously apply it to economic status. Jesus never glorified poverty, but He never despised the poor. He warned against the love of money (1 Timothy 6:10), not wealth itself. In the Beatitudes, He declared, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3), and warned, “Woe to you who are rich, for you have already received your comfort” (Luke 6:24). His teachings promote humility, contentment, and spiritual dependence on God—not contempt for the impoverished.
Today, what is deeply concerning is how certain strands of prosperity theology reduce the Gospel to a transaction—where material wealth is viewed as the ultimate evidence of divine favor. Yet Jesus strongly warned in Luke 12:15, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions.” His encounter with the rich young ruler (Matthew 19:16–22) ended in sorrow because the man could not part with his wealth. Jesus concluded, “How hard it is for the rich to enter the kingdom of God.”
In conclusion, the assertion that Jesus never visited the poor—and that He detested poverty—is a grave theological error. It misrepresents the Savior who “emptied Himself” (Philippians 2:7), taking on the form of a servant. Jesus did not come to endorse poverty, but neither did He shun those who lived in it. He came to redeem all—rich and poor alike—and to lift the lowly. Any theology that ignores this truth risks replacing the Gospel of Christ with a gospel of materialism, pride, and exclusion.
That said, Pastor David Ibiyeomie is a Spirit-filled minister of the Gospel whose influence and contributions to the Body of Christ are both impactful and undeniable. Like all men of God, he is human, and from time to time, may speak outside the inspiration of the Holy Spirit. His recent statement should not be used to define his entire ministry. However, as a respected spiritual leader, he—and others in similar positions—must exercise caution when making public doctrinal declarations. Words from the pulpit carry great weight, and statements that deviate from sound biblical truth can lead to misinterpretation and confusion. This moment should serve as a gentle reminder that every utterance must align with Scripture and reflect the spirit and compassion of Christ.
Elder Amah is a Public Commentator, Cultural and Ethical Advocate
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