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Almsgiving is a central aspect of biblical teaching, embodying the compassion, mercy, and love that Jehovah expects of His people. This article examines the biblical foundation for almsgiving, its theological significance, and its practical application. The discussion is rooted in the inerrant Word of God, interpreted through the historical-grammatical method, and avoids any influence of liberal theology, interfaith perspectives, or modern cultural trends.

Almsgiving in the Old Testament

The Law’s Provisions for the Poor

The Mosaic Law emphasized care for the poor as a reflection of Jehovah’s justice and mercy. Almsgiving in the Old Testament is deeply rooted in the covenant relationship between God and Israel. It was seen as an extension of the justice and mercy that Jehovah displayed toward His people. The Torah outlines several provisions to meet the needs of the impoverished:

Sabbatical Year Laws: The land was to be left fallow every seventh year to allow the poor to gather food. Exodus 23:10-11 states, “Six years you shall sow your land and gather in its yield, but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave, the beasts of the field may eat.”
Gleaning Laws: Farmers were commanded to leave the edges of their fields unharvested and not to collect every last grape or olive. Leviticus 19:9-10 instructs, “When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am Jehovah your God.”
The Triennial Tithe: Every third year, a special tithe was designated for the Levites, the sojourner, the fatherless, and the widow (Deuteronomy 14:28-29).

Prophetic Emphasis on Justice and Mercy

The prophets consistently rebuked Israel for neglecting the poor and perverting justice. Amos condemns the wealthy for oppressing the poor: “Hear this, you who trample on the needy and bring the poor of the land to an end” (Amos 8:4). Isaiah 58 underscores the connection between true worship and almsgiving: “Is not this the fast that I choose: to loose the bonds of wickedness… Is it not to share your bread with the hungry and bring the homeless poor into your house?” (Isaiah 58:6-7).

Almsgiving in the Teachings of Jesus

A Core Element of Kingdom Ethics

Jesus Christ upheld the Old Testament’s teaching on almsgiving, emphasizing its role in the ethical life of His disciples. In the Sermon on the Mount, Jesus instructed His followers on the proper attitude toward giving: “Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do… But when you give to the needy, do not let your left hand know what your right hand is doing” (Matthew 6:2-3).

The Danger of Wealth and the Call to Generosity

The teachings of Jesus highlight the spiritual dangers of material wealth. In Matthew 19:21, Jesus told the rich young ruler, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” This call demonstrates that almsgiving is not merely an act of charity but a reflection of one’s trust in God over material possessions.

Examples of Generosity

Jesus praised those who gave generously and from the heart. The account of the widow’s mite in Mark 12:41-44 exemplifies the value of sacrificial giving. Despite her poverty, she gave “all she had to live on,” demonstrating trust in Jehovah’s provision.

Almsgiving in the Early Church

Communal Sharing and the Spirit of Generosity

The early church adopted a radical approach to almsgiving, rooted in the teachings of Jesus. Acts 2:44-45 describes the believers’ communal lifestyle: “And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.”

Paul’s Theology of Giving

The Apostle Paul connected almsgiving to the grace of God. He urged the Corinthian church to contribute generously to the collection for the saints in Jerusalem, saying, “Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7). Paul also taught that almsgiving was a way for believers to imitate the mercy of God, as seen in 2 Corinthians 8:9: “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.”

Theological Implications of Almsgiving

Reflecting God’s Mercy

Almsgiving serves as a tangible expression of the mercy that Jehovah has shown to humanity. Titus 3:5 emphasizes that “he saved us, not because of works done by us in righteousness, but according to his own mercy.” Believers, in turn, are called to show mercy to others.

Demonstrating Righteousness

In the biblical sense, righteousness is not merely personal piety but encompasses acts of justice and charity. Proverbs 14:31 declares, “Whoever oppresses a poor man insults his Maker, but he who is generous to the needy honors him.”

Preparing for Judgment

Scripture teaches that almsgiving is one way to store up treasure in heaven. Jesus said in Luke 12:33-34, “Sell your possessions, and give to the needy. Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail.”

Practical Application of Almsgiving

Giving with the Right Motive

Believers are exhorted to give not for recognition but out of genuine compassion. Matthew 6:4 assures that “your Father who sees in secret will reward you.”

Supporting the Local Church and Mission Work

Paul’s instructions in 1 Corinthians 16:1-2 outline a systematic approach to giving: “On the first day of every week, each of you is to put something aside and store it up, as he may prosper.”

Helping the Poor

Individual acts of kindness remain essential. James 2:15-16 challenges believers: “If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, ‘Go in peace, be warmed and filled,’ without giving them the things needed for the body, what good is that?”

Almsgiving is a biblical mandate that reflects the mercy and justice of Jehovah. It was established under the Old Testament Law, affirmed by Jesus, and practiced by the early church. Through acts of charity, believers demonstrate their faith, glorify God, and meet the needs of the poor.

The Primacy of God’s Will and the Great Commission

While giving is an important expression of Christian love and mercy, it is not the ultimate priority for believers. Jesus made this clear in Matthew 7:21-23, stating, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.” Acts of charity, though commendable, are not a substitute for obedience to God’s will, which encompasses proclaiming the gospel and leading others to salvation. The Great Commission underscores this priority: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:19-20). Saving souls through the message of eternal life takes precedence over saving individuals from temporary hardships.

This does not diminish the importance of almsgiving but places it within its proper context. Jesus Himself ministered to both physical and spiritual needs, but He consistently emphasized the eternal over the temporal. When Martha was concerned with serving, Jesus commended Mary for choosing “the good portion” by sitting at His feet and listening to His teaching (Luke 10:41-42). In the same way, Christians are called to care for the poor and needy while prioritizing the proclamation of the gospel. True discipleship involves not only acts of mercy but also leading others to faith and obedience in Christ, ensuring that their eternal needs are met.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).