ALMS, ALMSGIVING (ἐλεημοσύνη, G1797, pity, relief of the poor). Our Eng. word “alms” is derived, by abbreviation, from the Gr. word ἐλεημοσύνη, G1797, and means benevolent giving; money or gifts for relief of the poor.

Only in the NT is there direct mention of the giving of alms. In the KJV ἐλεημοσύνη, G1797, is rendered “alms” twelve times and “almsdeeds” once (Acts 9:36; “acts of charity” RSV). In Matthew 6:1 the true reading is δικαιοσύνη, G1466, (“righteousness” ASV; “piety” RSV). The v. properly is not limited to “alms,” but is introductory to the three exercises commended, almsgiving (vv. 2-4), prayer (vv. 5-15), and fasting (vv. 16-18).

1. In the OT. Although almsgiving is not explicitly mentioned, the duty of compassionate aid to the poor is strongly emphasized in all parts of the OT. It is difficult to make a sharp distinction between general benevolence and almsgiving.

The Israelite was enjoined to be generous, to “open wide your hand to your brother, to the needy and to the poor, in the land” (Deut 15:11). The law required that the gleanings of the field, the olive tree, and the vineyard should be left for the poor, the sojourner, the fatherless, and the widow (Lev 19:9, 10; 23:22; Deut 24:19-22). Every Israelite was allowed, as a special consideration for the poor and hungry, to eat his fill from a grain field or vineyard when passing (Deut 23:24, 25). Every third year the tithe of their produce was to be given to the Levite, the sojourner, the fatherless, and the widow (Deut 14:28, 29). The fields were to be left fallow every seventh year “that the poor of your people may eat” (Exod 23:10, 11).

The motives for such generosity to the poor were religious: obedience to God’s command, remembrance of His mercies in the Exodus, and the hope of reward (Deut 15:2-5; 24:19-22). It was recognized that there would always be the poor in their midst (Deut 15:11), but poverty was the exception rather than the rule when the law was obeyed (Deut 15:3-6). Since Israel was largely an agricultural people, poverty was generally the result of indolence (Prov 20:4; 24:30-34). Beggary was a punishment pronounced upon the house of Eli (1 Sam 2:36) and the curse invoked upon the children of the persecutor (Ps 109:10).

Job was famed for his generosity to the poor (Job 29:12-17; 31:16-23). Proverbs pictures kindness to the poor as an index of character (14:21; 19:17). The prophets condemned heartless oppression of the poor and cited it as a cause for impending judgment (Isa 3:14; 10:2, 3; Amos 8:4-8).

2. In the intertestamental period. Following the Exile, greater emphasis began to be placed on the value of almsgiving. Poverty was widespread, and it was regarded as pious to meet the needs of the poor. Begging became a profession.

Gradually almsgiving lost the motive of inner compassion and gratitude to God and was regarded as a meritorious act with sacrificial and atoning values. This view finds clear expression in the Ap. Lit. Sirach taught, “Almsgiving atones for sin” (Ecclus 3:30; cf. 29:12), while Tobit said, “Almsgiving delivers from death, and it will purge away every sin” (Tobit 12:9). Prayer, fasting, and almsgiving were held to be “righteousness,” almsgiving being the foremost righteousness. Righteousness and almsgiving came to be regarded as synonymous terms. In the LXX the Heb word for “righteousness” (צְדָקָה, H7407) is often rendered “alms” (ἐλεημοσύνη, G1797). In rabbinical lit. נָתַן צְדָקָה, “to give or do righteousness,” corresponded with διδόναι ἐλεημοσύνη, “to give alms.” The Talmud says, “The performance of works of mercy is set forth as a means whereby man may be accounted righteous in the sight of God, like the fulfillment of the commandments of the law.”

This view of almsgiving as righteousness prevailed among the Jews in Jesus’ day, and spread among the Christians, accounting for the change from “righteousness” to “alms” in Matthew 6:1, cf. ASV, KJV. The attempt to equate almsgiving with righteousness is scarcely justified from either the Heb. OT or the true text of the NT.

In support of this view, appeal is made to Proverbs 11:4 where “righteousness” is taken to mean “alms.” The same term occurs also in 11:5, 6, where it cannot mean alms. Support of the view that alms have saving merit is sometimes claimed from Daniel 4:27, when Daniel urged Nebuchadnezzar to “break off your sins by practicing righteousness, and your iniquities by showing mercy to the oppressed.” He is commanded to cease his sinful practices and to practice justice, not that his sins will be thereby forgiven, but that the humiliating judgment which will teach him wisdom will be delayed. (Cf. E. J. Young in loc.) In Psalm 112:9 (quoted by Paul in 2 Cor 9:9) “alms” are equated with “righteousness,” not as justifying a man, but as an outward expression in right conduct, having lasting spiritual values.

There is almost complete silence concerning almsgiving in the DSS. Apparently this was due to the communal manner of life. The silence need not mean that the Qumran community did not believe in or practice almsgiving.

3. In the NT. The teaching of Jesus concerning alms must be viewed in the light of contemporary Pharisaic views and practices. His words in Matthew 6:2-4 assume that His followers will practice almsgiving. Jesus and His disciples did so (John 13:29). He did not condemn aiding the poor openly, but rebuked ostentatious charity for the purpose of gaining praise. “Sound no trumpet before you” (Matt 6:2 RSV) is not to be taken literally, for which practice there is no evidence, but fig. as prohibiting self-advertisement (cf. the expression, “blow your own horn”). The warning has parallels in Jewish writings.

Jesus commended liberal giving (Matt 5:42; Luke 6:38). He prized not the costliness of the gift, but the love and proportional self-denial which prompted it (Mark 12:42-44). His followers were urged to give with spiritual motives (Luke 11:41; 12:33), for giving has value for breaking the strangle hold of materialism (Matt 19:21). He also taught the blessedness of giving (Acts 20:35).

Caring for the poor received due attention in the Early Church. The needs of the poor were voluntarily supplied (Acts 4:32-35). Its first officers were elected for almsgiving (Acts 6:1-6).

Paul urged the duty of helping the poor by his personal example (Acts 24:17; Rom 15:25-27; 1 Cor 16:1, 2; 2 Cor 8; 9; Gal 2:10) and instruction (Rom 12:13; Eph 4:28; 1 Tim 6:18). Paul urged support for the needy, not the lazy (2 Thess 3:10), and honest work which would enable giving to the needy (Eph 4:28). A mendicant order has no place in Paul’s teaching.

The writer of Hebrews describes such deeds of charity as sacrifices well-pleasing to God (Heb 13:16). Both James and John insist that such a willingness to share with the needy has spiritual significance. It proves that such a one has a living faith (James 2:14-17), and it is a test of the reality of Christian profession (1 John 3:16-18).

Bibliography G. Uhlhorn, Christian Charity in the Ancient Church, Eng. tr. (1883); SBK, “Die altjüdische Liebeswerke,” IV (1928), 559-610; SBK, “Die altjüdische Privatwohltätigkeit,” IV (1928), 536-558; C. H. Dodd, The Bible and the Greeks (1936), 59-62; M. Weber, Ancient Judaism, Eng. tr. (1952), 255-267; R. Bultmann, ἐλεημοσύνη, G1797, TDNT, II (1964), 485-487.