Abstract
God’s purposeful design is for humanity to flourish. Over the years, one of the greatest problems confronting Nigeria, and indeed Africa, has been poverty. Poverty has denied many the right to enjoy the life God designed for them. It has brought untold misery to many people. Many have been enslaved even in their ancestral lands by the rich because of poverty induced by injustice. Poverty, especially in Nigeria, is not due to lack of human and natural resources but to sheer greed leading to unequal distribution of wealth, imbalanced opportunities for empowerment and corruption. As a result, the scourge of poverty continues to affect people. This article looks at ways of interpreting and using the principles of jubilee in Leviticus 25 to build a new community that transforms humanity. It argues that the principles of jubilee, which include an invitation to partnership with God and humanity, faithful stewardship, equal economic and political opportunities, forgiveness of debts, love and concern for ecology, are germane in addressing the problem of poverty.
Introduction
Of all God’s creation, humanity is the most honoured. The rhythm of the creation story in Genesis 1 changes with God’s declaration, ‘Let us make human beings in our own image and likeness’ (v 26a NCV). Thus, human beings alone bear the image of God. When God instructed the man and woman he had created to be fruitful and multiply, rule over other creatures and eat from every tree and plant (Gen. 1:28-29), he was committing his creation and its resources to humanity. This instruction from God places responsibility on humanity to: first, carry out the instruction by being fruitful and multiplying, and second, rule or have dominion over what he has created. In other words, God the creator expects humans, both male and female, to be accountable in handling the resources given to them. They are to manage and keep in place what he has entrusted to them. Humanity’s rule or dominion entails bringing creation under control and making it serve both humanity and God’s purpose. However, this dominion calls for stewardship rather than domination or abusive control. As Pope John Paul II (2001: 11) rightly observes, it is a rule and authority that is not ‘absolute, but ministerial: it is a real reflection of the unique and infinite lordship of God. Hence man must exercise it with wisdom and love, sharing in the boundless wisdom and love of God’. By doing this, he will have enough resources to use. Humanity is to benefit from its stewardship of God’s creation. Unfortunately, the wilful disobedience of humanity in Genesis 3:6ff brought grave consequences. The ground that was meant to yield abundant resources to humanity was cursed, and the hitherto enjoyed relationship with God and fellow humans was thwarted. Humans were not designed to exercise domination over each other, but the fall introduced abuses, social marginalisation and other forms of injustices in human relations.
However, this did not stop God from providing help to humanity. This is hinted at in the way he graciously called Abraham (Gen. 12:1ff) out of his people and made a covenant with him and his descendants who were eventually known as the Israelites. They became the special possession of God, and the Old Testament is the story of this chosen nation. God was doing that not because he dislikes other nations but to use them as a gateway to reach out to others. ‘I will bless those who bless you, but I will curse anyone who curses you; and by you all the families of the earth will be blessed’ (Gen. 12:3 CJB) was God’s statement to Abraham when he called him. Although Israel’s journey as a nation was characterised by a series of backwarding and forwarding to and from God, God graciously continued to lead them, honouring his covenant. God was not only concerned with their relationship with him and others, especially amongst themselves as a nation, but also with the creation. In order to achieve this, he gave them several instructions, one of which is contained in Leviticus 25, known as the jubilee. This article discusses the principles of jubilee as an alternative framework and vision for building a new community. It aims to help us understand first the basic theological teaching of the jubilee, and second, the principles therein for defeating poverty in Africa in general and Nigeria in particular. The discourse is not assuming an exegetical method, but a historical method which seeks to relate a cultural practice in the past to its relevance in the present. The historical method helps our understanding of the history of a society and its cultural context (Ogburn, 1922: 82–83).
The Problem
The basic problem confronting Africa, especially Nigeria, today is what has been described as ‘deepening inequality of power and wealth, injustice and poverty’ (ActionAid Nigeria, 2018: 8). Poverty forms one of the major barriers to human development and the resources for life God desires for humanity. ActionAid Nigeria (2018: 17) rightly observes that although Nigeria is ‘a resource rich country with strong growth potential’, this ‘has not translated into inclusive growth and better standards of living for her citizens’. A large percentage of Nigerians are poor and face poverty-induced inequalities. A number of studies, drawing from the 2010 report of the National Bureau of Statistics (NBS), put the percentage of poor people in Nigeria at 67–69 percent (ActionAid Nigeria, 2018; Ogboru and Anga, 2015; Vanguard, 2018). The National Bureau of Statistics (2010) categorised the poverty rate in Nigeria into three levels – absolute poverty, relative poverty and dollar-per-day – and states that 62.6 percent of people lived in absolute poverty between 2009 and 2010. The number of people in poverty in Nigeria’s population is put at 112.47 million (Ahiuma-Young, 2016; Aidelunuoghene, 2014). Emelie (2017: 139) states that poverty accounts for a widespread ‘below hunger level’ standard of living in Nigeria. Though blessed by God with abundant resources, many Nigerians today cannot afford three square meals a day. Many cannot pay their children’s school fees, and many who graduate from higher education are left unemployed. For children, poverty means lack of access to basic human needs such as food, shelter, healthcare services, protection and security and education. In a study of the impact of poverty on child health and development, Egba and Ngwake (2014: 90–91) record a link between poverty and a child’s mental health development in the areas of cognitive, social, emotional and behavioural development, as well as disability and physical health. They argue that poverty accounts for the increase in maternal and infant mortality and the overall decrease in the health and wellbeing of children.
Ogboru and Anga (2015) observe that desperation for survival and improvement has led people to engage in destructive human activities leading to environmental degradation. They identified environmental hazards that damage the ecosystem and harm human beings, animals and plants in Nigeria as gully erosion, desert encroachment, deforestation, gas flaring and oil spillage. In the Niger Delta region of the country, oil spillage and gas flaring have resulted in air and water pollution and desecration of natural vegetation and wildlife. Fish and farming activities, which serve as a major source of economic sustenance, have been decimated, leaving the region in acute poverty. Despite the fact that 80–90 percent of the wealth of Nigeria comes from the Niger Delta, many in this region live in mud houses and drink dirty, polluted water, while the education level is below the national average and unemployment is very high (Agbonifo, 2016; Ebegbulem et al., 2013). Ejiba, Onya and Adams (2016: 4) highlight environmental problems in the Niger Delta region as, ‘land resource degradation, renewable resource degradation and environmental pollution, agricultural land degradation, fisheries depletion, deforestation, biodiversity loss, oil pollution, gas flaring and mangrove degradation’.
This ugly trend has consequently turned many into thugs in the hands of greedy politicians who have wickedly milked and are still milking the country. Some, out of frustration, have engaged in nefarious activities like armed robbery, prostitution and cybercrime, among others. Therefore, the problems of poverty, environmental degradation, injustice and exclusion must be seen as a serious menace. Deliberate action is needed to address them. In this regard, the principles of jubilee are strongly believed to be very useful. Jubilee draws attention to God’s perfect plan for humanity, where humanity was to continue his creative act and enjoy an abundant supply of life-sustaining benefits as recorded in Genesis 1 and 2.
Background to Jubilee Celebration
The year of jubilee described in Leviticus 25 was given specifically to the Israelites as they settled in the Promised Land. Apparently: This jubilee year probably took its name from the blowing of ram’s horn (yobel), which proclaims its beginning. The term is of ancient origin. Like the sabbatical year, the jubilee was to be holy to the Lord, and the land had to remain idle’. (Harrison, 1980: 225)
The restoration of lands to people during jubilee was to affirm the original division of lands amongst the 12 tribes of Israel (Num. 36:9). This was based on the fact that God owns the land (Ex. 6:4, Deut. 5:16): For this reason the land of Canaan was assigned to the Israelites by tribes, and those who settled on it regarded themselves at best as tenants rather than outright owners. Land could therefore not be sold in the conventional sense and any payment for property amounted to the purchaser taking a lease on it until the next jubilee year. (Harrison, 1980: 225)
Essentially, the main theme of the jubilee celebration was the liberation of what was bound. This helped to remind the children of Israel of their bondage in Egypt and consequent deliverance by God through Moses. Now that they were living in their land of possession, they were to be free from oppression and exclusively serve their God. They ‘were not to think in terms of accumulating vast holdings of property over periods of time lest they succumbed to the materialism of the surrounding nations’ (Harrison, 1980: 223). Those who lost their property, especially land, due to economic pressures could claim it back during the jubilee. Harrison (1980: 224) maintains that the instruction to return lands to their owners made it ‘impossible for the Israelites to dispose of land permanently, or purchase property in large amounts with a view to accumulating a vast estate’.
Lilley (1977: 715–716) argues that ‘The jubilee (unlike the year of Sabbath … is not mentioned elsewhere in the canonical or apocryphal scriptures)’, but: The primary aim was to reunite owners (or their heirs) with their property, so far as practicable; thus (1) restricting the estates from growing to the detriment of smallholders, and (2) maintaining the basic security of a property owning, agricultural community.
The jubilee was seen as a year of deliverance and emancipation from servitude inflicted by poverty. It was basically meant to bring hope to the hopeless in society. It signified liberation, redemption and restoration of relationships between the people with God and between them with one another. Other instances of jubilee-related background in Israel include Judges 3:11 and Ezekiel 46:17. In all of these, the issue of freedom from enslavement due to lack is clear. According to Freeman (2005: 602), regulations during the year of jubilee are:
(a) Rest for the land (Lev. 25:11-12).
(b) Restoration of hereditary lands and property to the original family without compensation (Lev. 25:23-34). In this manner all land and its improvements would eventually be restored to the original holders to whom God had given it; for he said, ‘The land shall not be sold in perpetuity; for the land is mine’ (Lev. 25:23 ASV).
(c) The freeing of bondservants. Every Israelite who had because of poverty subjected himself to bondage was to be freed (Lev. 25:29 ff).
These regulations were to be seen as God’s care and concern for the poor in Israel and not a condoning of laziness. God the creator and owner of land does not want suppressive and oppressive tendencies occasioned by lack. Debts were only to be forgiven during that period. This is why the following have been outlined as the purpose behind the jubilee:
(a) It was to contribute towards abolishing poverty by enabling the unfortunate and victims of circumstances to begin anew.
(b) It would discourage excessive, permanent accumulations of wealth and property, and the consequent deprivation of an Israelite of their inheritance in the land.
(c) It was to preserve families and tribes through the return of freed bondservants to their own blood relations and families, and thus slavery, in any permanent sense, would not exist in Israel.
The Jubilee: Contextual Discourse
Although there are many facets to the contextual discourse of jubilee, this article narrows this discussion down to five major areas.
This is a principle that played out in the early church: ‘they shared with one another everything they had’ (Acts 4:32b). It meant that: socially and economically – all citizens should have the opportunity to share in the possession of the soil and land. Precautions should exist which [protected] the poor and unprotected in the land against exploitation so that the land [could] render security to everybody. Everybody, the poor and needy included, [was] responsible for working and keeping the soil and thus fighting poverty. (Heiberg, 1998: 238)
It was not God’s intention for the world he created to be characterised by suppression and suffering due to lack. Kaiser (2003: 227) states that, ‘As Creator, the needs of his people concern him (Isa. 40:27), especially those of the poor and needy (Isa. 58:7; Jer. 22:16). He is not an impersonal Creator but has a personal relation with people’.
The moral principles of the jubilee are therefore universalized on the basis of the moral consistency of God. What God required of Israel reflects what in principle he desires for humanity; namely, broadly equitable distribution of the resources of the earth, especially land, and a curb on the tendency to accumulate with its inevitable oppression and alienation.
the cycle of consecrated seasons dealt with in Leviticus 23:1-44, but extends the principle of Sabbath rest to the seventh year and to that which follows the completion of seven seven-year cycles, namely the fiftieth or jubilee year. The conservation of natural and other resources which is prescribed by this legislation forms the basis of good agricultural and ecological practice.
In other words, there are basically three other principles to be learned from the jubilee celebration as given to the Israelites:
Conservation of resources generally
Basis of good agricultural practices
Basis of good ecological management
These three are very important in stopping poverty. Humanity over the years has been the enemy of ecology in many areas, resulting in pollution, deforestation, desertification, erosion and more. Effective economic development and agricultural development must deliberately focus on enhancing the welfare of the environment. This will invariably make the environment friendly and more productive.
The Sabbath of the land shall provide food for you, for yourself and for your male and female slaves and for your hired worker and the sojourner who lives with you, and for your cattle and for the wild animals that are in your land: all its yield shall be for food. (vv. 6-7)
When it comes to the ownership of land, both Israelites and foreigners were ‘aliens’ and God’s tenants (v. 23). Heiberg (1998: 230) observes that describing the land as an ‘inheritance’ indicates more their responsibility for its use than their ownership of it. He maintains that, ‘Israel’s ownership of the land was not determined by birth … but by their covenant relation with God’. With regards to human relations, it makes workable and practicable the principle of non-segregation and partiality, as outlined in Galatians 3:28: ‘There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus’ (NAS). This oneness in Christ on one hand excludes any form of preferential treatment, and on the other hand positively emphasises the idea of togetherness devoid of discriminatory tendencies (Col. 3:11). For poverty to be defeated, we must avoid schism of any form and see everybody as a stakeholder because poverty does not respect race, gender or status. Everybody should be seen as an important partner in achieving a just and poverty-free society.
Justice and inclusiveness would mean that men and women, young and old, work together in communities ‘to change unjust structures that imprison people in poverty or oppression …It also means that we see people ministering with the earth, caring for nature, helping to stop harmful emissions that kill the earth’ (Jocksch, 2001: 36).
The Church’s Response to Jubilee Discourse
Building a new community using the principles of jubilee challenges what Wibberley (2003: 203) describes as ‘a false trichotomy’ that sets a distinction between ‘the spiritual (God-ward, theological), the social (human-ward, anthropological) and the rest of creation (earth-ward, ecological)’. According to Tidball (2005: 296), the theology of jubilee centres on the fact that ‘God owned all the land but let his people lease it under certain conditions. It was never to be used as a pawn in the game of economic one-upmanship’. It thus challenges us to think twice about our efforts and strategies in fighting poverty. Wright (2004: 209) states that: Theologically, the jubilee was based upon several central affirmations of Israel’s faith, and the importance of these should not be overlooked when assessing its relevance to Christian ethics and mission … The jubilee proclaimed the sovereignty of God over time and nature, and obedience to it would require submission to that sovereignty.
It is in this light that we will apply the principles of the jubilee already discussed to the task of defeating poverty.
The church is not only to store its treasure in heaven; it also has the important responsibility of being an agent of transformation – transforming lives and unjust structures that hinder people from flourishing in their relationships with God, each other and creation. Although the church is not of the world, it is in the world (Jn. 17:15-16). The church has abundant resources that it must use to fulfil the creation mandate and its task of transformation. The following points highlight and encapsulate the task ahead for the church and individual Christians in fighting poverty through the lenses of the jubilee.
Formation of a Just and Egalitarian Society
The jubilee challenges our social life, and encourages us to ask how we can achieve a just and egalitarian society. Harrison (1980: 226) states that, ‘The social effects of the jubilee redistribution of territory were of a significantly egalitarian nature. Ideally there would be no well-marked division of society into classes, and no exploitation of the poor by rich landowners’. God created all of us equal and expects that equality to be reflected even in relationships. Unfortunately, this is not always the case if economic indices are involved. People are categorised on the basis of the haves and the have-nots, with the attendant result of ‘worsened social problems such as, gender-based violence, fuelling violent agitations [and] denying people’s dignity and their voice’ (ActionAid, 2018: 17).
Poverty is a big problem in Nigeria. It has been responsible for many human rights violations and the inability of many people to access justice. The connection between poverty, justice and human rights has been observed by Odeku and Animashaun (2012: 6758–6762) in their reflections on ‘poverty, human rights and access to justice’ in Nigeria. They argue that the poor have difficulty accessing justice because of lack of information or illiteracy, inordinate court delays, corruption, differential treatment, fear and mistrust of the system, and the distance to where they can address their concerns and seek redress. For Emelie (2017: 140), ‘Access to justice is not just access to a judicial system but to an adequate dispute resolution process’. In many communities, the society’s mechanisms for dispute resolution often show social preference that discriminates against the poor. They are often treated as if they are second-class citizens even in their ancestral land. They often face challenges associated with poverty, including denial of access to justice and the risk of being the target of the abuse of political power (Odeku and Animashaun, 2012: 6754).
This is against the basic theological treatises of the jubilee. It resonates with Wright’s (2004: 207) assertion that ‘Socially, the jubilee embodied practical concern for the family unit … it was this social unit that the jubilee aimed to protect and periodically to restore if necessary’. The jubilee also challenges us to love one another truly, which will enable us to genuinely be of help to those needy around us, thereby defeating poverty. As Harrison (1980: 227) rightly points out: Whatever the cause of a brother’s poverty, he is to be given the hospitality accorded to a stranger or alien, and not be allowed to die of starvation. The concept of the covenant community as comprising brothers and sisters in the Lord applies to financial as well as to moral and spiritual matters. It is not enough to wish the needy every success in their search for sustenance, for in addition to this, practical help adequate to meet the person’s needs must be forthcoming. (Jas. 2:15-16)
Applying the principle of jubilee also has implications for addressing gender disparities that characterise human societies. It has globally become a norm to grant more opportunity to men than women. This favouring of the male over the female promotes poverty among women, thus making women the major victims and casualties of poverty. The platform of action of the 1995 United Nations Fourth World Conference on Women observed that although there have been transformations in the world economy, poverty among women is on the increase, and noted that ‘the gender disparities in economic power-sharing are also an important contributing factor to the poverty of women’ (UN Women, 1995). It maintained in article 51 that: Women’s poverty is directly related to the absence of economic opportunities and autonomy, lack of access to economic resources, including credit, land ownership and inheritance, lack of access to education and support services and their minimal participation in the decision-making process. (UN Women, 1995)
This is affirmed by the observation that: Women are vulnerable to horrific abuses as well as to having less access to food, health care, education, and economic opportunity than men. Empowering women is indispensable for reducing poverty and for lasting development in any human context, including church development. If we do not make room for the full participation of women in the church and ministry, we disable the potential of the church by limiting the use of at least half its body. (Hahn and Mildred, 2012:19)
Unfortunately, in Nigeria, many Christians have cheated one another and abandoned the needy brethren, forgetting that we are a covenant community of God’s people irrespective of our sex, status, religion and position. Both the ‘sacred’ and ‘secular’ spaces are characterised by systems and structures that favour men at the expense of women. Although the majority of members in the church are women, most of the leaders are men. In most cases, Bible texts are used to construct and support this. In Nigeria, problems between genders are embedded in culture and traditional practices. Cultural prohibitions are often used to restrict women’s access to land control and ownership, property and assets, inheritance, human resources development, sustainable economic growth and participation in family decision making (Adepoju, 2004; This Day, 2017). Hadebe (2018) links the problems of gender in the church to the portrayal of women as occupying a secondary role in God’s plan for humanity and ‘embodying negative characteristics which are detrimental to men’. She argues that patriarchy, which supports gender injustice and inequality, is very much in the church as it is in other social relations, citing the use of Bible texts to encourage victims of domestic violence to remain silent, the glorifying of suffering, the abuse of Christian ethics and the glorifying of family ideology as promoters of this. She concludes that the way forward is to use gender analysis as a tool ‘to root out those aspects in our faith traditions that perpetuate the oppression, exclusion and marginalisation of women’.
Addressing the Problem of Debt and Economic Exploitation
Jubilee helps to answer, or rather deal with, the trouble of debt. According Tidball (2005: 296), in the ancient Middle East, ‘debt was seen as a major evil, both debilitating and dehumanizing for those who suffered it. Everything had to be done to overcome it as soon as possible’. Extreme circumstances could lead poor Israelites to selling themselves to other Israelites (v. 39). But this should not be seen as an avenue for exploitation; it was meant to rule out economic exploitation, and was indeed a radical approach to poverty. Thus ‘the principles enshrined in the jubilee have continuing significance for many aspects of our Christian lives’ (Tidball, 2005: 300), giving us social and economic policies.
In jubilee, we also find the theological implication for true worship, even in finances, so it challenges the church to re-examine its understanding of worship. Making appropriate financial decisions glorifies God and is a demonstration of true worship and stewardship. In God’s economy, prosperity must be shared, therefore finances are to be used to ‘serve all the members of the household, and must not enable some households to be prosperous at the expense of other households’ (Diakonia Council of Churches, 2006: 27). Jubilee brings hope alive for the poor. Tidball (2005: 301) argues that the jubilee is an intensely spiritual document: (Lev. 25) God’s fingerprints are all over it; he speaks (1), he cares (17, 36, 43), he provides (21), he owns (23), he rules (55) and he gives hope (54-55). Three times the Israelites were warned to fear him (17, 36, 43) by submitting to his will with respect and reverence. God was to be worshipped in the financial sector as well as in the sanctuary. Unless mercy was shown in one’s business life, all the securities offered in the tabernacle or the temple would prove futile. God is to be honoured in every area of life.
Caring for Creation
Whatever we are doing today in terms of development, whether economically or agriculturally, relies heavily on working and utilising the land. Unfortunately, in many cases nothing much is done to conserve and protect the ecology. Jubilee also presents to us the significance of protecting our ecology. In Nigeria, economic exploitation and exploration through oil and gas have led to the destruction of the environment, because adequate attention is rarely given to their effect on the environment and ecosystem. For instance, air and water pollution resulting from gas flaring and oil spillages has affected agricultural productivity, putting pressure on the economy and impoverishing the people. The reduction in agricultural output due to low soil fertility has aggravated poverty and impacted humans, plants, animals, wildlife and micro-organisms (Ogboru and Anga, 2015). God instructing the Israelites to observe a ‘Sabbath of the land’ (Lev. 25:6) suggests that he was not only concerned about the land’s rest, but also its fertility.
The environment often has not been considered in dealing with the issue of poverty and life in general. The church should be prophetic and advocate for environmental protection. Abraham (2009: 65) observes that indifference to the issue of ecology endangers the earth and poses a problem to survival. He maintains that ‘there is a growing awareness of the organic links between the destruction of the environment, [and] social, economic and political injustice’. Wibberley (2003: 208) argues that there is a ‘mutual aggregate of wellbeing of soil-plant-animal-human-microbial systems’, which challenges us ‘to address ecological threats’. One of the ills that bedevils the world today is rapid environmental change and depleting natural resources. However, humanity as God’s representative has a responsibility to exercise its delegated authority over creation in loving care (Cha, 2012: 90). Creation care as a jubilee principle presupposes that we embrace our role as God-appointed representatives and ‘co-stewards of its resources’ (Wright, 2006: 296). The idea of Sabbath rest in the jubilee provides a ‘moral mandate towards creation’ (Wibberley, 2003: 220). It highlights the need for limits in the use of land so as to sustain it for the next generation (Cha, 2012: 101); therefore, the land must not be abused but cared for.
Wealth Distribution
The principle of equal sharing of national wealth is equally emphasised in the jubilee. As Hutchison (2017) rightly argues, ‘Jubilee practices bring to light two values of our faith that are timelessly relevant: God’s people are to care for one another and creation, and everything belongs to God’. Unequal sharing of wealth not only brings poverty but also crises. In Nigeria, there is a great deal of unequal sharing of national resources and wealth, and this has generated infractions in many instances. For instance, the Boko Haram and Niger Delta Militants are said to have arisen as a result of inequitable resource sharing (Akpanuko and Efi, 2013: 157). Others (Raheem et al., 2014: 163), have attributed ‘serious distributional problems such as hyper-urbanization, spatial concentration of population and modern activities, unemployment and underemployment, income inequality and poverty, persistent food shortages, deteriorating material conditions of farm populations, and external dependency’ in Nigeria to Regional inequality and polarization of socio-economic activities.
God is interested in how every nation runs its economy. Wright (2004: 207) maintains that: Economically, the jubilee existed to protect a form of land tenure based on an equitable and widespread distribution of the land, and to prevent the accumulation of ownership in the hands of a wealthy few. This echoes the creation principle that the whole earth is given by God to all humanity, who act as co-stewards of its resources.
Wright (2006: 298) observes that the jubilee was an attempt to limit the social consequences of the duration of land ownership and use, because ‘the economic collapse of a family in one generation was not to condemn all future generations to the bondage of perpetual indebtedness’. The abundance of the earth belongs to God and is given to all. This calls for responsible stewardship and fair distribution of its resources (Evans and Gower, 2015: 8). As a church, we have a duty to always pray and speak for equal opportunities and against injustice.
Paying Attention to Agriculture
Many Nigerians in rural settings engage in agriculture, but mostly with little output. This is because most of the agricultural practices are not done with consideration to the land’s nutrients. Continual usage of the land without rest will definitely make it weak, affecting the yield. The transformation task of the church is a holistic one. Giving consideration to agriculture is part of living according to the will of God. Agriculture occupies a significant place in the abundant life God planned for humanity. God promises: People will build houses and live in them; they will plant vineyards and eat their fruits. They will not build and others live in them; they will not plant and others eat. For My people’s lives will be like the lifetime of a tree. My chosen ones will fully enjoy the work of their hands. (Is. 65:21-22, HCSB)
In Genesis 2, God presents himself as the first farmer, ‘The LORD God planted a garden in Eden, in the east, and there He placed the man He had formed. The LORD God caused to grow out of the ground every tree pleasing in appearance and good for food …’ (Gen. 2:8-9a HCSB).
The importance of agriculture in God’s design for humanity is affirmed in Wibberley’s (2003: 208) assertion that ‘Agriculture is intrinsically holistic as to physical land, land as a total context of human activity and being, land as spiritually significant’. For Keipos (2013), the lifestyle of farming has holistic practices that have implications for the Christian life and mission. They note that ‘In Genesis 1, the narrator focuses on humanity’s connection to the Creator; in Genesis 2, the narrator focuses on humanity’s connection with creation’. This interconnection between the creator, humanity and the creation calls on it to depend on God for all its harvests.
Although the scope of agriculture covers a wide range of issues, including plants, animals, farming systems, rural communities, marketing, nations’ policies and world trade (Wibberley, 2003: 215), this article restricts the discussion to food and other agricultural activities that resonate particularly with the jubilee. From God’s instruction that ‘the land shall keep a Sabbath to the Lord’ in Leviticus 25:2b, a principle for the agricultural practice of land rotation can be drawn. The land was not to be cultivated, yet any produce that grew by itself could be used as daily food. According to Dryden (2009: 1), 80 percent of Africans are poor subsistence farmers. Evidently, most of these farmers live in undernourished and degrading conditions that deny them the abundant life that God desires for people. The lands many of these farmers cultivate do not belong to them; their own lands have been lost due to poverty. Abraham (2009: 65) observes that a majority of the poor do not own land and in most cases agricultural developments benefit the rich landlords rather than everyone.
Jubilee acknowledges that all farms belong to God and he determines their yield. The Psalmist affirms this when he says: You care for the land and water it; you enrich it abundantly. The streams of God are filled with water to provide the people with corn, for so you have ordained it. You drench its furrows and level its ridges; you soften it with showers and bless its crops. (Ps. 65:9-10)
Humanity must therefore look up to the creator for its supply of agricultural blessing. Thus, agriculture needs to be given serious consideration if we desire to defeat poverty using the principles of jubilee in this country.
Conclusion
The main theological premise of the jubilee in Leviticus 25 is that God is the owner of everything, including land. He is the creator and wants freedom for everyone irrespective of status. Therefore, even in cases where there is enslavement, jubilee should provide restoration. Thus, the principles of equal sharing, love, forgiveness, help and rest as embedded in the jubilee should be embraced by Christians as we seek to shine forth our light, contributing to stopping poverty. The church must be at the forefront in the pursuit of the transformation of all social relations that exploit and oppress others. The principles of jubilee can be embraced to ameliorate social relationships in Nigeria. Jubilee must be understood as more than material debt cancellation to include anything done to take care of God’s creation. Thus, this article subscribes strongly to the belief that applying the principles of jubilee will enable the church to achieve its mission as light to a dark world that is characterised by unjust structures and what Hutchison (2017) describes as ‘systemic obstacles’ that ‘rob people of the dignity and respect they – and their labour – deserve’. The jubilee provides in concrete ways procedures for correcting imbalances and building a sustainable restorative economy (Evans and Gower, 2015: 7).
Footnotes
Appendix
This appendix section is taken from Evans and Gower (2015). The two sections, ‘Ten Transformational Policy Ideas’ and ‘Change Starts with Our Lifestyles’, are very important in illustrating what is emphasised in this article, especially on the need for proactive action by the church.
Funding
This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.