Dictionary Article

Charitable gifts. The practice of giving alms to the poor. The English word “alms” comes from a longer Greek word used in the Septuagint (ancient Greek translation of the OT) to translate a Hebrew word for “righteousness.” The Hebrew term, in general, is unrelated to almsgiving; consequently the OT has no literal reference to almsgiving. Nevertheless, the Israelites were expected to care for the unfortunate in their midst. The Mosaic law contains many admonitions to treat the poor justly and humanely. Important among them is Deuteronomy 15:7-11, which, while recognizing the inevitable existence of poverty, commands Israel to take alleviating action. Thus, every seventh year all fields and gardens were to remain unharvested for the benefit of the poor and disadvantaged (Ex 23:10-11). Every third year one-tenth of all produce had to be given to the Levites (a Hebrew tribe that had no property), the sojourner, the fatherless, and the widow (Dt 14:28-29). Forgotten sheaves and the gleanings from grain fields at each harvest were left for the needy and the stranger (Lv 19:9; 23:22); from every vineyard and olive grove, any fallen fruit and the imperfect and topmost clusters were reserved for them (Lv 19:10; Dt 24:20-21). Likewise, festival pilgrims were expected to share food with those in need (Dt 16:11-14).

Jesus’ View on Almsgiving

Jesus criticized the way in which many of his contemporaries gave alms (Mt 6:2-4; cf. Acts 3:2; 9:36; 10:2, 4, 31; 24:17). Jesus condemned the giving of alms when done in order to be praised by others. Those who gave for this reason, he said, would receive the reward of public recognition—but that was all. In contrast, God’s blessing rested on those who contributed to the poor without drawing attention to themselves.

Several NT passages testify to the early church’s continued concern. The needs of the poor in the Jerusalem church were supplied from a common pooling of resources (Acts 2:45; 4:32-35). The apostle Paul recognized the problems of the poor and was active in collecting contributions for them (Rom 12:13; 15:25-27; 1 Cor 16:1-4; 2 Cor 8:1-9, 15; Gal 2:10). James suggested that to demonstrate concern for widows and orphans was an example of pure religion (Jas 1:27). The apostle John warned that anyone who has the world’s goods but refuses to share with another in need could hardly be considered a Christian (1 Jn 3:17).

The OT prophets continued to champion the theme of benevolent treatment for the poor. The strongest expressions of the social justice theme are found in Isaiah (1:23; 3:15; 10:1-2; 11:4-5; 58:5-10) and Amos (2:6-8; 4:1; 5:11; 8:4). Similarly, the Psalms and “Wisdom Literature” (Jb; Prv; Eccl) depict the plight of the poor, holding out hope to the afflicted and appealing to others to take up their cause or to improve their condition. The appeals were based on the conviction that all human beings are created by the one God, who had commanded Israel to deal with the unfortunate in their midst with a compassion that went beyond charity to justice.

During the intertestamental period the giving of alms acquired more importance. The general command to show loving-kindness (cf. Lv 19:18) became defined as specific individual acts believed to contribute to personal merit and security. Thus, “almsgiving atones for sin” (Ecclus 3:30) and “delivers from death” (Tb 4:10). Along with prayer and fasting, almsgiving was elevated as one of the most important expressions of Jewish piety (Tb 12:8-9).

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Tyndale Open Bible Dictionary