Jesus on Poverty & Almsgiving

Neff, Charles. “Jesus on Almsgiving” The Way: The Spiritual Practices of Jesus. Wesley Theological Seminary, Washington, DC. © 2007 /p. 1

“Jesus on Poverty and Almsgiving” An excerpt from The Way: The Spiritual Practices of Jesus Rev. Dr. Charles Neff, DMin, MDiv, MTS, MBA Wesley Theological Seminary, Washington DC, © 2007 [This study focuses on the behavioral aspects of The Way, what Early Christianity might have been in terms of spiritual practice. The author contends that The Way can be defined in concrete terms of Jesus’ own spiritual practice—what he taught and what he modeled. The author’s thesis is that Jesus’ own spiritual practices can be identified by employing a comparative, source-critical methodology (1) to identify the common spiritual practices of Judaism in the first century CE, (2) to identify those practices attributed to Jesus in the Gospels, (3) to identify the spiritual practices of the Early Church in the first and second centuries CE, and then (4) to compare the practices of Judaism, the Early Church, and those attributed to Jesus to determine points of connection and lines of departure.]

JESUS ON POVERTY AND ALMSGIVING

Jesus said to him, “If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.”

– Matthew 19:21

Poverty is widely understood as the condition of being “poor,” that is, without the financial means of supporting oneself in society. While poverty is often the result of social class barriers within a given culture (which can include lower-income employment, lack of educational opportunities, restricted health care, segregation, etc.), it can also be a condition voluntarily entered into for the purpose of religious devotion. Poverty in this sense is usually considered part of an ascetic practice. In this section we will only focus on the attitudes of Judaism, Jesus, and the Primitive Church toward involuntary poverty.

The practice of “almsgiving” is the giving of charity to the needy, and is generally considered a form of religious piety in response to poverty. The term “alms” comes from the Greek elemosunē (mercifulness), used by Greek-speaking Jews in place of the Hebrew word ẓedaḳah (see LXX, Prov. 21:21 and Dan. 4:24). Kaufman Kohler, writing for The Jewish Encyclopedia, notes: “The word ‘almsgiving,’ however, is far from expressing the full meaning of the Hebrew ẓedaḳah, which is, charity in the spirit of uprightness or justice.”1 Almsgiving, along with prayer and fasting, is the third pillar of Jewish piety, and also held an important place in the practice of the Early Church.

1 Kohler, Kaufmann. “Alms.” The Jewish Encyclopedia. 1906. p.435


Poverty and Almsgiving in Judaism

The topics of poverty and almsgiving pervade the Hebrew Scriptures. According to the Torah, God expects God’s people to make special provision for the poor. Farmers were instructed to leave portions of their fields un-harvested for the poor (Lev 19:10; 23:22; Deut 24:19-21) and also to allow the poor to glean from their land on the Sabbath year, the year the fields were left uncultivated (Ex 23:10-11). The poor were not exempt from the required offerings but they were permitted to give smaller offerings based on their means (Lev 14:21-22; 27:8). If members of one’s own family became so destitute as to be forced to sell their property or even themselves into slavery, provision was made for other family members to purchase the property or the person, and that person was to be treated as an alien in their employ and not as a slave (Lev 25:25, 35, 39, 47-49).2 Deuteronomy provides instruction on lending to the poor:

If there is among you anyone in need, a member of your community in any of your towns within the land that the Lord your God is giving you, do not be hard-hearted or tight-fisted toward your needy neighbor. You should rather open your hand, willingly lending enough to meet the need, whatever it may be. …Give liberally and be ungrudging when you do so, for on this account the Lord your God will bless you in all your work and in all that you undertake. Since there will never cease to be some in need on the earth, I therefore command you, “Open your hand to the poor and needy neighbor in your land.”

- Deut 15:7-8, 10-11

Additional instruction on lending includes not abusing that which is given as security for a loan (i.e. a garment) and returning it before sunset, and also paying the poor their wages before sunset so that they may provide for themselves (Deut 24:10-15).

Turning to the Writings, we find as part of the declaration initiating the celebration of Purim in the book of Esther instruction to give gifts to the poor (9:22). In the book of Ruth, the wealthy Boaz is presented as a positive example of God’s commands to the poor when he makes provision for the destitute Ruth (who was also a widow and an alien) to gather grain behind the reapers in his fields (2:1-23). In the Psalms, justice for the poor and deliverance of the poor are the two common themes surrounding the issue of poverty; for example, Psalm 82:3-4: “Give justice to the weak and the orphan; maintain the right of the lowly and the destitute. Rescue the weak and the needy; deliver them from the hand of the wicked” (see also Ps 14:6; 34:6; 35:10; 40:17; 70:5; 82:3; 109:22; 140:12). The book of Proverbs includes several sayings regarding poverty that fall into three categories: sayings regarding character (cf. 10:15; 19:1, 22; 28:6, 11), sayings regarding justice for the poor (cf. 14:31; 17:5; 21:13; 22:2, 22-23; 29:7), and sayings regarding almsgiving (cf. Prov 19:17; 22:9). The two sayings on almsgiving encourage the practice: “Whoever is kind to the poor lends to the Lord, and will be repaid in full” (19:17), and “Those who are generous are blessed, for they share their bread with the

2 Leviticus 25:10-55 also provides for a “Jubilee,” celebrated every fiftieth year, in which all land is returned to its

original owners and all debts are cancelled, including indentured servitude.


poor” (22:9). Both passages suggest reciprocity in almsgiving—if one is generous in giving alms and lending to the poor, then God will in turn bless that person for their generosity.

The Prophets also weigh in on the issue of the poor, in each case advocating justice for the poor (e.g. Is 10:1-2; 11:1-5; 58:6-7; 61:1; Jer 5:27-29; 22:16; Ezek 22:29; Amos 2:7; Micah 6:8; Zec 7:10). In addition to instruction on the practice of fasting, Isaiah 58:6-7 also applies to the practice of almsgiving and the proper treatment of the poor:

Is not this the fast that I choose: to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover them, and not to hide yourself from your own kin?

It is clear from this passage that, according to Isaiah, God expects the righteous to share their home, their table, and their clothing with those in need. Caring for the poor, the needy, the widows, the aliens, and orphans is the consistent theme of the Prophets.

The Jewish Apocrypha contains several references to the practice of almsgiving and instruction on poverty. In the book of Tobit (ca. 4th or 3rd Cent. BCE), Tobit, on his deathbed, gives his son Tobias testamentary instruction that includes exhortations toward almsgiving:

“Revere the Lord all your days, my son, and refuse to sin or to transgress his commandments. Live uprightly all the days of your life, and do not walk in the ways of wrongdoing; for those who act in accordance with truth will prosper in all their activities. To all those who practice righteousness give alms from your possessions, and do not let your eye begrudge the gift when you make it. Do not turn your face away from anyone who is poor, and the face of God will not be turned away from you. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. So you will be laying up a good treasure for yourself against the day of necessity. For almsgiving delivers from death and keeps you from going into the Darkness. Indeed, almsgiving, for all who practice it, is an excellent offering in the presence of the Most High.”

- Tobit 4:5-11

A few verses later, the author adds: “Give some of your food to the hungry, and some of your clothing to the naked. Give all your surplus as alms, and do not let your eye begrudge your giving of alms” (4:16). Later in the text the angel Raphael gives private instruction on almsgiving to Tobit and Tobias:

“Prayer with fasting is good, but better than both is almsgiving with righteousness. A little with righteousness is better than wealth with wrongdoing. It is better to give alms than to lay up gold. For almsgiving saves from death and purges away every sin. Those who give alms will enjoy a full life, but those who commit sin and do wrong are their own worst enemies.”

- Tobit 12:8-10


The book concludes with a summary of Tobit’s life: “He was sixty-two years old when he lost his eyesight, and after regaining it he lived in prosperity, giving alms and continually blessing God and acknowledging God’s majesty” (14:2b). His last words to his son and grandsons included this instruction:

“So now my children, I command you, serve God faithfully and do what is pleasing in his sight. Your children are also commanded to do what is right and to give alms, and to be mindful of God and to bless his name at all times with sincerity and with all their strength.”

- Tobit 14:8-9a

The consistent position of the book of Tobit is that almsgiving is of the highest value to God and the giver of alms will be rewarded with long life.

Another Apocryphal work, the book of Sirach (ca.200-180 BCE), also contains several exhortations on poverty and almsgiving. A large section on humility (3:17-31) includes specific instruction in almsgiving: “As water extinguishes a blazing fire, so almsgiving atones for sin. Those who repay favors give thought to the future; when they fall they will find support” (Sirach 3:30-31). This section is immediately followed by instruction on one’s duties toward the poor and oppressed:

My child, do not cheat the poor their living, and do not keep needy eyes waiting. Do not grieve the hungry, or anger one in need. Do not add to the troubles of the desperate, or delay giving to the needy. Do not reject a suppliant in distress, or turn your face away from the poor. Do not avert your eye from the needy, and give no one reason to curse you; for if in bitterness of soul some should curse you, their Creator will hear their prayer. Endear yourself to the congregation; bow your head low to the great. Give a hearing to the poor, and return their greeting politely. Rescue the oppressed from the oppressor; and do not be hesitant in giving a verdict. Be a father to orphans, and be like a husband to their mother; you will then be like a son of the Most High, and he will love you more than does your mother.

- Sirach 4:1-10


Later in the text, the author provides additional instruction in almsgiving: “Stretch out your hand to the poor, so that your blessing may be complete. Give graciously to all the living; do not withhold kindness even from the dead”3 (7:32-33). And in a section on lending and borrowing, the author instructs:

Nevertheless, be patient with someone in humble circumstances, And do not keep him waiting for your alms. Help the poor for the commandment’s sake, And in their need do not send them away empty-handed. Lose your silver for the sake of a brother or a friend, And do not let it rust under a stone and be lost. Lay up your treasure according to the commandments of the Most High, And it will profit you more than gold. Store up almsgiving in your treasury, And it will rescue you from every disaster; Better than a stout shield and a sturdy spear, It will fight for you against the enemy.

- Sirach 29:8-13

The Testament of Job (abbr. T. Job) (ca. 1st century BCE – 1st century CE), another Jewish inter-testamental text, describes the biblical Job’s deeds of charity. In listing his assets before his downfall, Job states:

I had one hundred and thirty thousand sheep, and of these I separated seven thousand for the clothing of orphans and widows and of needy and sick ones… And I had three hundred and forty thousand nomadic asses, and of these I set aside five hundred, and the offspring of these I order to be sold and the proceeds to be given to the poor and the needy. For from all the lands the poor came to meet me. For the four doors of my house were opened, each, being in charge of a watchman who had to see whether there were any people coming asking alms, and whether they would see me sitting at one of the doors so that they could leave through the other and take whatever they needed. I also had thirty immovable tables set at all hours for the strangers alone, and I also had twelve tables spread for the widows. And if any one came asking for alms, he found food on my table to take all he needed, and I turned nobody away to leave my door with an empty stomach.

- Testament of Job 3:1, 4-8 4

The chapter goes on to describe how Job would hire the poor to labor in his fields or serve at his banquet tables and how he never put off paying their wages (T. Job 3:9-28). This text clearly reflects the notion of righteousness promoted by the Torah and in Isaiah 58:6-7. In this portrayal, Job is exceedingly generous to the poor, the needy, widows, orphans, and aliens.

3 The writers of the The HarperCollins Study Bible (1993) note: “the meaning of kindness toward the dead is

unclear. It may refer to burial of the poor, a pious act. Cf. Tob 1:17” (p.1544). 4 Translation by M.R. James, Apocrypha Anecdota 2 (Cambridge: Unv. Press, 1897).


While Judaism does not promote poverty as an ideal state, all the Jewish texts up to the first century CE are unanimous in promoting justice for the poor and almsgiving to those in need. In large part, the words of Isaiah 58:6-7 summarize the overall opinion toward poverty and almsgiving: be just and charitable at all times.

Rich and Poor in First Century Palestine

The social world of Palestine in the First Century CE was one in which an overwhelming majority of people lived at the subsistence level. The small Jewish upper class consisted primarily of the high priestly families, the Herodians (descendants of Herod the Great), and a small group of wealthy merchants and landowners. By first century standards, to own land was a sign of one’s wealth and status. The smallest social group, however, was the skilled artisans and medium-sized farmers and merchants who comprised the middle class. The largest social group by far was the peasants who were often referred to as “the people of the land” (‘am ha-’ares). Within this group were several sub-groups (listed here in descending economic order): small landowners, tenant farmers, hired laborers, and beggars. The social level of people like fishermen, stonemasons, and carpenters depended on their relative prosperity in their trade. Also among the poor were hired shepherds, tanners, and prostitutes who, along with tax collectors, existed outside of respectable society. Roman taxes, the Temple tax, and years of famine kept the poor economically depressed.5

The traditional attitude of Judaism toward wealth and poverty is reflected in the stories of Abraham, Solomon, Job, and Tobit where wealth is considered a blessing from God (what P.H. Davids describes as the “piety-prosperity equation”).6 However, by the first century CE, abuse of power by the wealthy had led many to conclude that wealth could easily lead to injustice (cf. Sir 31:3-10). Judaism’s response to poverty was to encourage voluntary almsgiving in the form of private contributions, group charitable actions through the synagogue, and religious charity distributed through the Temple. Later rabbinic teaching elevated almsgiving to a position only second to meditation on the Torah. Eventually, the term “righteousness” became synonymous with almsgiving.7

Jesus on Poverty and Almsgiving

At the core of Jesus’ earthly ministry and his teaching on the Reign and Realm of God as it is presented in the Gospels was his concern for the poor. Encounters with the poor, teachings on poverty and almsgiving, teaching on the nature of wealth and value, and instructions to “sell all that you own” are woven throughout the fabric of the Gospels. The sheer volume of examples of Jesus engaging these topics has made some scholars conclude that Jesus’ message was one of “God’s preferential option for the poor.”

5 See Davids, P.H., “Rich and Poor,” Dictionary of Jesus and the Gospels (InterVarsity Press, 1992), pp.701-10.

6 Ibid, p.703.

7 Ibid, p.704.


One Synoptic account provides a summary statement of Jesus’ ministry prior to John the Baptist’s death. When questioned by the disciples of John as to if Jesus is the Messiah, Jesus replied: “Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them” (Mt 11:4-5 // Lk 7:22).8 In Luke this statement reveals the fulfillment of Jesus’ “mission statement” which he announced at Nazareth in the reading of Isaiah 61:1-2 which begins: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor.” While the Gospels reveal that Jesus brought the Good News to a wider range of people than just the poor, they also show that Jesus had a special place for the poor.

The Beatitudes in both Matthew and Luke open with a saying for the poor: “Blessed are you who are poor for yours is the kingdom of God. Blessed are you who are hungry now, for you will be filled” (Lk 6:20-21a). Thomas retains this Q saying also but as two separate sayings: “Blessed are the poor, for theirs is the kingdom of Heaven” (Th 54) and “Blessed are those who go hungry, for the stomach of the one in want may be filled” (Th 69:2). Matthew softens this saying in the opening verses of the Sermon on the Mount: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. …Blessed are those who hunger and thirst for righteousness, for they will be filled” (Mt 5:3, 6; emphasis added).9 To these blessings Luke also adds a series of curses that are their exact antitheses: “But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you will be hungry” (Lk 6:24-25a).10 Through these blessings Jesus is in essence saying that God’s special favor is upon those the world thinks cursed: the poor and the hungry. These sayings, along with the other Beatitudes, show a radical shift in thinking in regards to what it means to be “blessed.”

The principle teaching attributed to Jesus in regards to almsgiving is found in Matthew’s Sermon on the Mount:

“Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.

“So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you.”

- Matthew 6:1-4 11

8 The Jesus Seminar rated this saying black, believing it to be a Q creation to demonstrate that Jesus fulfills

prophesy, in this case Isaiah 26:19; 29:18-19; 35:5-6; 61:1. 9 The Jesus Seminar rated Luke 6:20-21a as red, believing these two verses to be the most accurate record of what

Jesus said. They rated Th 54 as red and Th 69:2 as pink. They rated Mt 5:3, 6 as pink, believing that the spiritual

language reflected Matthew’s community and was not an accurate record of Jesus’ sayings. 10

The Jesus Seminar rated Luke 6:24-25a as black since the woes are simply antitheses of the blessings. 11

The Jesus Seminar considered vv.1-2, 4 as Matthew’s creation to frame the teaching on almsgiving and the

teachings to follow, and therefore rated these verses black. They rated v.3 pink believing it to be the authentic

saying that the passage was built around.


This passage appears alongside instruction on prayer and fasting in Matthew’s treatment of the three pillars of Jewish piety (Mt. 6:1-18). Verse 3—“do not let your left hand know what your right hand is doing”—is also preserved in Thomas 62:2. Like the teaching that follows on the other forms of piety, the emphasis here is upon secrecy and sincerity of intent.

One Q passage on charity appears in three slightly different forms (Mt 5:42; Lk 6:30; Th 95:1-2)12 as well as in the Two Ways tradition contained in the Didache (1.14-15) and the Shepherd of Hermas (Mand. 2.1.4):

Matthew: “Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.”

Luke: “Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again.”

Thomas: “[Jesus said,] ‘If you have money, don’t lend it at interest. Rather, give [it] to someone from whom you won’t get it back.’”

Didache: “Give of every man who asks of you and do not ask it back; for the Father desires that gifts be given to all from his own bounties.”

Shepherd: “Give to all, for God wishes his gifts to be shared amongst all.”

At the core of each saying is the imperative to give to all who ask or beg. In Matthew, Luke, and the Didache, this teaching appears with other instruction to do more than what is expected (i.e. “turn the other cheek,” “give your cloak as well,” “go the extra mile”). While the saying in Thomas does not exactly match the language of the Synoptics, it yet retains the same basic teaching. In the Didache and Shepherd, the saying is part of a larger section on giving and receiving charity (to be discussed below).

The Synoptics all record the story of the Rich Ruler who came to Jesus to ask if his strict adherence to the Law has made him righteous/perfect. In response, Jesus tells him: “You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me” (Mk 10:21 // Mt 19:21 // Lk 18:22).13 Selling all that one owns is a common theme for Jesus in regards to the Reign and Realm of God. The idea also appears in the parables of the treasure and the pearl (Mt 13:44-46 // Th 109:1-3; 76:1-2).14 The saying that follows—“How hard it will be for those who have wealth to enter the kingdom of God!” (Mk 10:23; Mt 19:23; Lk 18:24)15—recognizes the difficulty of following this teaching.

Matthew 6:19-21—“Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also”—also appears in Luke 12:33 with

12

The Jesus Seminar ranked Mt 5:42a and Lk 30a as red, Mt 5:42b and Th. 95:1-2 as pink, and Lk 30b as gray. A

parallel to Thomas’ instruction on lending can be found in Lk 6:34-35, which the Jesus Seminar ranked as gray. 13

The Jesus Seminar ranked this saying in all three versions as gray, believing that the notion of accumulating

treasure in heaven is a later tradition. 14

The Jesus Seminar rated these two parables pink in both versions. 15

The Jesus Seminar rated this saying pink in all three versions.


additional instruction: “Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.” Thomas retains a portion of this saying but has it linked with the parable of the pearl: “So also with you, seek his treasure that is unfailing, that is enduring, where no moth comes to eat and no worm destroys” (Th 76:3).16 The Lukan version appears in a larger section on wealth and possessions (Lk 12:13-34).17 All three versions speak of a departure from the desire for earthly wealth.

Additional examples of Jesus’ opinion toward poverty appear as encounter stories in the Gospels. Mark and Luke present the story often referred to as “The Widow’s Mite” (Mk 12:41-44 // Lk 21:1-4):18

[Jesus] sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. A poor widow came and put in two small copper coins, which are worth a penny. Then he called his disciples and said to them, “Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.”

The story of Zacchaeus (Lk 19:1-10) serves as the model response to Jesus’ teaching on the proper use of wealth throughout Luke, an antithesis to the Rich Ruler of 18:18-23 who refused to give up his wealth. In this story, the rich Zacchaeus responds to Jesus’ initiative by saying, “Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much” (v.8). The Synoptic story of the blind beggar(s) (Mk 10:46-52 // Mt 20:29-34 // Lk 18:35-43; also Mt 9:27-31) displays Jesus’ compassion for the poor in contrast to the crowd’s denunciation. Instead of alms, however, Jesus gives the gift of healing. A similar story is the subject of John chapter 9. Unlike the Synoptic version where it is the beggar who calls out to Jesus, in the Johanine story it is the Disciples who bring the blind man to Jesus’ attention. Again, it is the gift of healing that is given to the beggar.

One additional story with a saying regarding poverty appears in all four Gospels (though in Luke the saying is omitted)—the anointing of Jesus at a dinner party. In Mark 14:3-11 and its parallel in Matthew 26:6-11, the context of the story is a dinner at the house of Simon the leper in which an unnamed woman pours a jar of costly ointment on Jesus’ head. When the guests (Mt: “disciples”) chastise the woman for wasting the perfume that could have been sold with the proceeds distributed to the poor, Jesus counters, “You always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me.” In John 12:1-8, the context is a dinner at Lazarus’ house immediately after Lazarus’ resurrection and the woman is his sister Mary who anoints Jesus’ feet. The critic in John’s version is Judas Iscariot,

16

The Jesus Seminar rated this saying in all three versions as gray, believing it to be a common Wisdom Saying not

uniquely attributable to Jesus. The imperative to “sell all” was considered in line with Jesus. 17

The Jesus Seminar ranked large portions of Jesus’ teaching in this section as pink: vv.16-20, 22-28 except v.26.

The parable of the rich farmer also appears in Th 63:1-3 with a rating of pink. 18

The Jesus Seminar ranked this story gray, believing the words of Jesus may accurately reflect his position, but

citing parallel stories in Buddhist and rabbinic tradition that may have been the true origin.


who is identified as the disciple in charge of the common purse. Jesus’ answer: “You always have the poor with you, but you do not always have me.” In Luke 7:36-50, the context is a dinner at the house of Simon the Pharisee and the unnamed woman who anoints Jesus’ feet, first with her tears and then with ointment, is identified only as a “sinner.” It is Simon the host who makes the critique in this version of the story, and it is not that the woman has wasted the ointment, but rather that she is a sinner. The absence of the criticism of wasting the cost of the ointment and Jesus’ response regarding the perpetual-ness of poverty may have been an editorial choice based on Luke’s strong emphasis on Jesus’ concern for the poor in the rest of the Gospel (see discussion below). In the versions that retain the reference to the poor, it appears that the guests/disciples/Judas share Jesus’ emphasis on selling one’s belongings to give alms to the poor. Jesus’ response in this case is contextual—this is a special instance because the woman has anointed Jesus for his impending death.

As mentioned above, John 12:1-8 identifies Judas as the keeper of the Disciples’ common purse. His protest against Mary’s anointing of Jesus is on the pretense that the money from the sale of the perfume could have been used for the poor. In John 13:27-29, Judas is once again identified as the keeper of the common purse. In this story the Disciples believe that Judas’ departure from the Last Supper is for the purpose of purchasing items for the festival or for giving money to the poor. The implication from both passages is that giving money to the poor out of the common purse was a regular practice of the Disciples.

One additional reference to almsgiving appears in Luke 11:37-42 (and Mt 23:25-26 and Th 89:1-2 without reference to almsgiving).19 Like Isaiah 58, this passage in Luke is critical of empty practice:

While [Jesus] was speaking, a Pharisee invited him to dine with him; so he went in and took his place at the table. The Pharisee was amazed to see that he did not first wash before dinner.

Then the Lord said to him, “Now you Pharisees clean the outside of the cup and of the dish, but inside you are full of greed and wickedness. You fools! Did not the one who made the outside make the inside also? So give for alms those things that are within; and see, everything will be clean for you. But woe to you Pharisees! For you tithe mint and rue and herbs of all kinds, and neglect justice and the love of God; it is these you ought to have practiced, without neglecting the others.”

The closest parallel in Mark is Jesus’ statement regarding purity:

Then [Jesus] called the crowd again and said to them, “Listen to me, all of you, and understand: there is nothing outside a person that by going in can defile, but the things that come out are what defile.”

When he had left the crowd and entered the house, his disciples asked him about the parable.

19

The Jesus Seminar ranked the Luke and Matthew passages gray and the Thomas passage pink, believing the

saying to originally be about the ritual washing of vessels and not about the self.


He said to them, “Then do you also fail to understand? Do you not see that whatever goes into a person from outside cannot defile, since it enters, not the heart but the stomach, and goes out into the sewer?” (Thus he declared all foods clean.)

And he said, “It is what comes out of a person that defiles. For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. All these evil things come from within, and they defile a person.”

- Mark 7:14-23

This passage in Mark is the inverse of the passage in Luke, but is essentially saying the same thing. The central saying (Mk 7:15)—“What goes into the mouth will not defile you; rather, it’s what comes out of your mouth that will defile you”—appears also in Thomas 14:5.20 In Mark and Thomas, Jesus reveals that the heart can be the source of all evil intentions. In Luke, Jesus identifies the heart as the source of good works. When considered together, these passages suggest that a person can either summon good or evil from within, and that the good is what will make a person clean/pure. With this understanding, the reference to almsgiving in the Lukan passage aligns with Jesus’ teaching in Matthew’s Sermon on the Mount—that is, almsgiving should be done with sincerity of intent.

In total, these sayings, teachings, and encounters attributed to Jesus all express a similar positive attitude toward poverty and almsgiving. That Jesus’ early ministry is reported to have taken place in small villages throughout the Galilee and neighboring regions would also suggest that the poor were Jesus’ intended audience. Only when Jesus reaches Jerusalem in the final days before his crucifixion does he engage the Jewish aristocracy (represented by the Sadducees). Based on the Gospel reports, it is safe to conclude that Jesus encouraged the practice of almsgiving. His own practice, however, is not reported.

Poverty and Almsgiving in the Early Church

Acts of the Apostles (ca. 80 CE)

It seems clear from the book of Acts that care for the needy is among the earliest priorities of the Primitive Church. Luke reports that the Church established a network of food distribution to widows (Acts 6:1-6; see discussion below under “Widows and Orphans”). The healing of a lame beggar by Peter and John (Acts 3:1-26) is given as a sign that the Apostles have inherited not only Jesus’ leadership, but also the power to do miracles in his name. In this light, their response to the beggar’s request for alms reflects Jesus’ healing of beggars in the Gospels: “I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk” (v.6).

20

Mk 7:15 and Th 14:5 were both rated pink by the Jesus Seminar. The rest of the Markan passage was rated gray

(vv.18-19) and black (vv.20-23).


The Gospels (ca. 70-95 CE)

Of the four Gospels, Luke is certainly the one that places the greatest emphasis on the treatment of the poor. In Q passages about wealth, Luke emphasizes physical poverty while Matthew emphasizes spiritual poverty. For example, in Luke’s Sermon on the Plain Jesus says, “blessed are the poor” (Lk 6:20), while in Matthew’s Sermon on the Mount Jesus’ words are “blessed are the poor in spirit” (Mt 5:3). In Luke, Jesus’ mission statement, presented early in the Gospel in his hometown of Nazareth, is linked with Isaiah 61: “‘The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor’” (Lk 4:18-19 quoting Is. 61:1-2). Additionally, the theme of the proper use of wealth weaves its way through the Gospel of Luke. Five parables attributed to Jesus provide instruction in the use of wealth: the Rich Fool (12:16-21), the Prodigal Son (15:11-32), the Unjust Steward (16:1-9), the Rich Man and Lazarus (16:19-31), and the Pounds/Talents (19:11-27). In the midst of these parables is a teaching incident: “[Jesus] said also to the one who had invited him, ‘When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous’” (14:12-14). This teaching is immediately coupled with the parable of the Great Banquet (14:16-24), where emphasis is placed on inviting “the poor, the crippled, the blind, and the lame” (v.21). To the rich young ruler who is seeking perfect faithfulness, Jesus instructs him to sell all and give to the poor (18:22). The model for right response in the Gospel of Luke is Zacchaeus, who promises to give half of his possessions to the poor (19:8). The poor widow who gives all that she has is later lifted up as the highest example of faithful giving (21:1-4). By layering Jesus’ teachings on poverty and wealth and the examples that follow, the Evangelist builds a case for God’s preferential option for the poor. While some of the sayings are found in the other Gospels, many are unique to Luke:

1) “The spirit has anointed me to bring good news to the poor” – Lk 4:18

2) “Give to all who ask of you” – Lk 6:30 // Mt 5:42 // Th 95:1-2

3) “The poor have good news brought to them” – Lk 7:22 // Mt 11:4-5

4) “Store up treasure in heaven” – Lk 12:33 // Mk 10:21 // Mt 19:21

5) “Invite the poor to dinner” – Lk 14:12-14

6) Parable of the Prodigal Sons – Lk 15:11-32

7) Parable of the Dishonest Steward – Lk 16:1-13

8) Parable of the Rich Man and Lazarus – Lk 16:19-31

9) Story of the Rich Ruler – Lk 18:18-23

10) Story of Zacchaeus – Lk 19:1-10

11) Story of the Widow’s Mite – Lk 21:1-4 // Mk 12:41-44


The cumulative effect in the Gospel of Luke is an understanding of righteousness that includes giving generously and unselfishly to the poor, inviting the poor to dinner, and using one’s wealth for the benefit of many.

The Gospel of Matthew, though redirecting Jesus’ words toward the poor in the Beatitudes to include spiritual rather than social categories, nonetheless does have an entire section on the reciprocity of charity that is unique to Matthew (25:31-46). In speaking of the duty of the righteous, Matthew records:

[Jesus said,] “Then the king will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’”

- Matthew 25:34-36

The Fellows of the Jesus Seminar were unanimous in the view that this section represents Matthew’s own theological scheme developed post-Easter.21 The clear implication of this teaching on the Last Judgment is that Matthew’s community saw the responsibility of the Christian as showing hospitality to all in need. The passage certainly shows the influence of Isaiah 58:6-7 (see above).

While the Gospel of John does not have the references to poverty and examples of Jesus’ attitude toward the poor that are so readily found in the Synoptics, the Fourth Gospel is not completely devoid of any references to giving to the poor. As discussed above, it is from John 12:5-8 and 13:27-29 that one can conclude that the Disciples gave alms from a common purse held in trust by Judas Iscariot. This reference may reflect the genuine practice of Jesus and his Disciples or the practice of John’s community.

The New Testament Epistles (ca. 50-100 CE)

Care for the poor was central to Paul’s ministry. In Paul’s summary of his meeting with Peter and James he says: “They asked only one thing, that we remember the poor, which was actually what I was eager to do” (Gal 2:10). In his final letter, Paul reports that he has been successful in collecting money for the poor. He writes to the Church at Rome saying, “I am going to Jerusalem in a ministry to the saints; for Macedonia and Achaia have been pleased to share their resources with the poor among the saints at Jerusalem” (Rom 15:25-26). Earlier in the letter, Paul has admonished them to “Share with God’s people who are in need” (Rom 12:13).

The treatment of the poor is of special interest to the author of the Epistle of James. He writes: “Religion that is pure and undefiled before God, the Father, is this: to care for orphans

21

The Five Gospels, p.258.


and widows in their distress, and to keep oneself unstained by the world” (1:27). In the next chapter he writes:

For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, and if you take notice of the one wearing the fine clothes and say, “Have a seat here, please,” while to the one who is poor you say, “Stand there,” or, “Sit at my feet,” have you not made distinctions among yourselves, and become judges with evil thoughts? Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him? But you have dishonored the poor. Is it not the rich who oppress you? Is it not they who drag you into court? Is it not they who blaspheme the excellent name that was invoked over you? You do well if you really fulfill the royal law according to the scripture, “You shall love your neighbor as yourself.”

- James 2:2-8

For James the true expression of faith is in the performing of good works. He writes:

If a brother or sister is naked and lacks daily food, and one of you says to them, “Go in peace; keep warm and eat your fill,” and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead.

- James 2:15-17

The instruction of James is to do justice toward the poor and care for their daily needs, as well as the needs of orphans and widows.

The Gospel of Thomas (ca. 70-100 CE)

The Gospel of Thomas contains its own section on fasting, prayer, and almsgiving:

Jesus said to them, “If you fast, you will bring sin upon yourselves, and if you pray, you will be condemned, and if you give to charity, you will harm your spirits.”

- Thomas 14:1-3

In considering this passage, a majority of the Fellows of the Jesus Seminar concluded that the saying more likely reflected the opinion of Thomas’ Christian community rather than that of Jesus. In their opinion, the saying was likely intended “to define the social boundaries over against other Judean groups for whom fasting, prayer, and charity formed the pillars of religious practice.”22

22

The Five Gospels, p.481.


The Didache (ca. 80 – 140 CE)

There are two sections in the Didache dedicated to the practice of almsgiving and generosity, both contained within its treatment of the Two Ways tradition. The first:

Give to every man that asks of you and do not ask it back; for the Father desires that gifts be given to all from His own bounties. Blessed is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for, if a man in need receives, he is guiltless; but he that has no need shall give satisfaction why and wherefore he received; and being put in confinement he shall be examined concerning the deeds that he has done, and he shall not come out from there until he has given back the last penny. Yea, as touching this also it is said; let your alms sweat in your hands, until you will have learned to whom to give.

- Didache 1.14-23

The first line (1.14) is identical to the Q saying found in Matthew 5:42a and Luke 6:30a (discussed above). The Didache commends those who give alms and encourages believers to desire earnestly to give. The second section reinforces the previous:

Concerning giving, do not be found holding out your hands to receive, but drawing them in. If you have ought passing through your hands, you shall give a ransom for your sins. You shall not hesitate to give, neither shall you murmur when giving; for you shall know who is the good paymaster of your reward. You shall not turn away from him that is in need, but shall share with your brother in all things and not say that anything is exclusively your own. For if you are fellow-partakers in that which is imperishable, how much more so in the things which are perishable?

- Didache 4.7-12

The first lines of this passage (4.7-9) correspond closely to the Two Ways tradition preserved in Barnabas 19.

The Shepherd of Hermas (ca. 150 CE)

Almsgiving is among the commandments presented in The Shepherd of Hermas: “Practice goodness; and from the rewards of your labors, which God gives you, give to all the needy in simplicity, not hesitating as to whom you are to give or not to give. Give to all, for God wishes His gifts to be shared amongst all” (Mandate 2). This exhortation to give to all is also found in Matthew 5:42, Luke 6:30, and in the Two Ways Tradition in Didache 1.14-15 (discussed above; see also Appendix II). The Didache and Shepherd also share additional material on the punishment of those who receive alms dishonestly (Did 1.16-20; Shep Mand 2.1.4-6). For Hermas the practice of almsgiving is thought to lead to God’s blessing:

“First of all there is faith, then fear of the Lord, love, concord, words of righteousness, truth, patience. Than these, nothing is better in the life of men.


If anyone attend to these, and restrain himself not from them, blessed is he in his life. Then there are the following attendant on these: helping widows, looking after orphans and the needy, rescuing the servants of God from necessities, the being hospitable—for in hospitality good-doing finds a field”

- Shepherd, Mandate 8

One additional exhortation further reflects the view of Hermas: “Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them” (Similitude 1). In all, the Shepherd of Hermas promotes the practices of almsgiving and charity to widows and orphans.

Clement of Rome (ca. 96 CE)

The epistle of Clement to the Corinthians offers only glimpses of his view of almsgiving. In one passage he straightforwardly instructs: “Rich men should provide for the poor” (1 Clem. 38). In another passage he lifts up the charitable practices of some Christians: “Many have surrendered themselves to captivity as a ransom for others, and many more have sold themselves into slavery and given the money to provide others with food” (1 Clem. 55).

Ignatius of Antioch (ca. 105 CE)

The only references to almsgiving and charity in the epistles of Ignatius are two mentions of the ministry of charity to widows: Smyr. 13 and Poly. 4. To Polycarp he exhorts: “Take care that widows are not neglected” (Ign. Poly. 4). These passing references may be indicators that a ministry similar to that mentioned in Acts was also taking place in Antioch and the congregations of Asia Minor.

Polycarp of Smyrna (ca. 150 CE)

Polycarp is very critical of the love of money. To the Church at Philippi, he writes: “Troubles of every kind stem from the love of money” (Poly. Phil. 4). A good portion of his letter addresses the case of Valens, a clergy person within the congregation, who has implicated in some sort of financial dishonesty. To this situation Polycarp writes: “It moves me to warn you earnestly against any excessive fondness for money, and to insist upon absolute probity and integrity” (Poly. Phil. 11). He counsels that those who are selected as clergy should exemplify the qualities of charity: “As for clergy, they should be men of generous sympathies, with a wide compassion for humility. It is their business to reclaim the wanderers, keep an eye on all who are infirm, and never neglect the widow, the orphan, or the needy” (Poly. Phil. 6).

The Epistle of Barnabas (ca. 70 - 200 CE)

Within the Two Ways tradition extant in Barnabas is instruction in generosity: “Give your neighbor a share of all you have, and do not call anything your own…Do not be one of


those who stretch out theirs hands to take, but draw back when the time comes for giving…Never hesitate to give; and when you are giving, do it without grumbling” (Barn. 19; also Did. 4.7, 9). In the first exhortation, we can certainly see reflections of the image of communal Church given in Acts. In the description of the Way of Darkness, Barnabas lists the vices of aiding the rich while turning from the needy, and being brutal in judgment toward the poor (Barn. 20).

Widows and Orphans

Care for widows and orphans is one of the provisions of the Torah in Exodus 22:22 and Deuteronomy 10:17-18; 14:28-29; 24:19-21; 26:12-13; 27:19. It is a theme reflected in Psalms 68:5; 82:3-4; 146:9, Isaiah 1:16-17, Jeremiah 7:5-7; 22:3; 49:11, Zechariah 7:9-10, and Malachi 3:5. The gracious outpouring of gifts to widows and orphans attributed to Job in the Testament of Job 3:1-8 represents the ideal implementation of God’s instructions.

Strangely there is no direct reference to orphans at all in the Gospels and only a passing mention of the treatment of widows:

As [Jesus] taught, he said, “Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the marketplaces, and to have the best seats in the synagogues and places of honor at banquets! They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”

- Mark 12:38-40 // Luke 20:46-47 23

The implication is that to “devour widows’ houses” is a despicable practice. Other Gospel passages do include widows, and may provide a hint of Jesus’ position. In Luke 18:1-9, Jesus presents a parable that depicts a widow in search of justice, a common theme of the Prophets.24 The story of the Widow’s Mite (Mk 12:41-44 // Lk 21:1-4) depicts Jesus lifting up a widow as the ultimate example of faithful giving. And the story of Jesus raising the widow’s son (Lk 7:11-15) is similar to the stories of Jesus healing the blind beggar(s) (Mk 10:46-52 // Mt 20:29-34 // Lk 18:35-43; also Mt 9:27-31) in that the gift given to the widow is not monetary but rather the restoration of her only son.

Though there is no reference to any saying of Jesus’ regarding care for widows and orphans, nonetheless, their care was among the priorities of the Primitive Church as presented in Acts and a few of the New Testament epistles. Luke reports that one of the first issues to arise in the Church was a discrepancy in the distribution of food between the Greek and Hebrew widows (Acts 6:1-6). Luke suggests by the Apostles’ response that the ministry to widows was becoming so involved that they wanted to remove themselves from its administration to concentrate instead on prayer and instruction (Acts 6:2-4). The author of 1 Timothy provides an entire section on widows (5:9-16). He requires that for a widow to be

23

The Fellows of the Jesus Seminar did not have a consensus regarding the reliability of the final line of this saying,

which in turn resulted in a compromise rating of gray. 24

The Jesus Seminar rated the parable itself (vv.2-5) as pink and the teaching to follow (vv.6-9) as black.


included on the List of Widows, “she must be well attested for her good works, as one who has brought up children, shown hospitality, washed the saints’ feet, helped the afflicted, and devoted herself to doing good in every way” (1 Tim 5:10). And the author of the Epistle of James writes: “Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world” (1:27).

Care for widows and orphans is also a consistent theme of other Early Church documents and seems to have been one of the principle ministries of many congregations. The Shepherd of Hermas lists “helping widows, looking after orphans and the needy, rescuing the servants of God from necessities, [and] being hospitable” as acts that will result in God’s blessing (Mandate 8). Further, Hermas records, “Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them” (Similitude 1). In two of his letters, Ignatius mentions the ministry of charity to widows: Smyr. 13 and Poly. 4. And in his letter to the Philippians, Polycarp describes the duty of clergy: “to reclaim the wanderers, keep an eye on all who are infirm, and never neglect the widow, the orphan, or the needy” (Poly. Phil. 6). Justin Martyr, writing around 160 CE, writes: “The wealthy among us help the needy…Those who are prosperous, and willing, give what each thinks fit. And what is collected is deposited with the president, who gives aid to the orphans and widows” (First Apology ch.67). Tertullian, writing around 197 CE, describes the practice of a voluntary offering once a month for the purpose providing support to the poor, orphans, the elderly, victims of shipwrecks, those who are banished, those who are in prison, and those who are dependant on the charity of the Church (i.e. widows).

These examples seem to show that the Early Church carried on the traditional Jewish response to widows and orphans commanded by the Torah. The texts reveal that the Church organized itself from its inception in such a way that the ministry to orphans and widows received sufficient attention and support.

Conclusions

The treatment of poverty in the texts of Judaism and the Early Church can be summarized in two principle concerns: (1) justice for the poor, and (2) charity towards the poor. Both concerns are addressed by Jesus in his treatment of wealth in the Gospels. Jesus’ words and teachings show that he was in line with the perspective of the Hebrew Scriptures in regard to the poor. The Early Church clearly shows a concern for the poor as well, especially widows. Likewise, almsgiving, both individually and corporately, is promoted, and the reports of Paul show a willingness to give. The attitudes toward poverty and the affirmation of almsgiving as a practice trace a very straight line from Judaism through Jesus and into the Early Church.

Jesus on Poverty & Almsgiving

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