What are alms? What is almsgiving?

Our Lord begins with alms. In the first verse the word alms is best translated (as several old manuscripts read) by "righteousness." "Take heed not to do your righteousness before men to be seen of them, otherwise ye have no reward with your Father who is in the heavens."

Alms are good deeds towards others, charitable actions, bestowing upon the poor, needy and afflicted. Such deeds of mercy and kindness are generally designated by Jews as righteousness. In their prayers on New Year's day they profess that repentance, prayer and Zodoko--righteousness will influence God and change the evil to come upon them for their sins, into good. Under righteousness every orthodox Jew understands alms. It must have been so during the days of our Lord in the midst of His earthly people. How was it done? We believe that the description our Lord gives here was a literal performance by the self-righteous religionists. Alms were given so as to be seen by men, a trumpet was sounded before them and the sums they gave to the poor were heralded through the streets. And is it not so now even in the midst of Christendom? How much almsgiving and charities would there be if it were not for a big display? Such almsgiving, such deeds of mercy are not pleasing to God. Such a righteousness, and done by such a motive, are but filthy rags which give no covering and defile. But so it is among Jews and professing Christians, almsgiving, charities without end, good works to appear before men as religious, and no knowledge of the Father. "Verily, I say unto you, they have their reward. But when thou doest alms, let not thy left hand know what thy right hand does; so that thine alms may be in secret and thy Father who sees in secret will render it to thee" (verse 4). The lesson here for every true believer is that all our good works are to be done as to our Father and as before Him alone; when we have done all things that are commanded, we are to say, we are unprofitable servants (Luke 17:10).

Alms: Mercy towards the needy

The Lord Jesus now explains the warning of verse 1 by three examples. The first of these speaks of giving alms. "Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward." The word "alms" is derived from the biblical-Greek word eleemosyne, which in turn comes from the word for "mercy." It is used in the New Testament only in the sense of a good deed or deed of mercy. In Scripture it never has the lesser meaning of a small gift to a beggar as it has in today's language. On the contrary, not only are Dorcas' alms-deeds mentioned with her good works (Acts 9:36), but it is also said that the many alms which the Roman centurion, Cornelius, gave to the poor of the Jews, came up for a memorial before God (Acts 10:2, 4).

Help in material need was a much greater necessity in former times when there were no social benefits, no unemployment benefits, no pensions, etc. But how much need is there still today, if we only open our eyes and hearts to it! How much good can be done even today, if only we are prepared to put our hands in our pockets! (see Gal. 2:10; Eph. 4:28; James 2:15-17; 1 John 3:17).

Offerings given to the poor. It was righteous to do so: hence, giving to the poor is called righteousness. Ps. 112:9; 2 Cor. 9:9. In the law provision was made for the poor. Ex. 23:11; Lev. 19:10. It is declared that the poor would never cease out of the land; and if not relieved and they cried to the Lord, it would be accounted a sin against those who should have aided them. Deut. 15:7-11. On the other hand, we read that "he that hath pity upon the poor lendeth to the Lord, and that which he hath given will he pay him again." Prov. 19:17. In the N.T. the same thing is enforced. We are exhorted to do good unto all men, especially unto them of the household of faith. Gal. 6:10. "He that soweth sparingly shall reap also sparingly . . . . the Lord loveth a cheerful giver;" and whole chapters were written to stir up the saints to give liberally to the poor in Judaea. "It is more blessed to give than to receive."

ALMSGIVING (Arabic, Zakath), one-fortieth of income and property is to be given to the poor every year.

Matthew 6 begins with what is higher even than what we have had. The various exhortations of chapter 5 brought out Christian principle in contradistinction to what was required or allowed under the law. Now the law is dropped: there is no longer any express allusion to it in our Lord's discourse. The first principle of all godliness comes out now in its sweetest shape, namely, the having to do with our Father in secret; who understands us, sees all that is passing within and around us, hears and counsels us, as, indeed, He takes the deepest interest in us. It is the inner, divine relationship of the saint that comes out in this chapter — our spiritual bonds with God our Father, and the conduct that ought to flow from them. Hence, says our Lord, "Take heed that ye do not your righteousness before men, to be seen of them." I take the liberty of altering the word "alms" into "righteousness" (ver. 1), which last a few of the very best authorities support. There are those that differ here as elsewhere, but, at the same time, internal and spiritual reasons confirm the external grounds. Thus, if you use the word "alms" in the first verse, is there not a mere repetition in the next verse? On the other hand, take the word as "righteousness" (so the margin), and all is plain. The context supports it. For it will be observed in the following verses our Lord divides righteousness into three distinct portions: first, almsgiving; next, prayer; thirdly, fasting. That these are the three parts of the righteous ways of the saint, as viewed by our Lord in this discourse, is evident.

(1) With regard to alms, which was a very practical thing, the principle of mercy comes in, as it might not in all cases of giving. It is a thing done seriously and solemnly, and the heart is drawn out. It is done in the sight of God. The general admonition is this: "Take heed that ye do not your righteousness before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore" (founded upon this exhortation) "when thou doest thine alms," which was one branch of this righteousness, "do not sound a trumpet before thee"; alluding to certain ways of notoriety and self-commendation then adopted by the Jews — the spirit of which belongs to men at all times. There are few things in which human vanity betrays itself more glaringly than the desire to be known by almsgiving. And what is it that brings true deliverance from this snare of nature? "When thou doest alms (observe, He now makes it entirely individual), do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret Himself shall reward thee openly. That is, it is not merely that one is not to blazon abroad what is done, but not to oneself even. Not only another's left hand is not to know what your right hand does, but your own left hand ought not. Cutting are the Lord's words to everything like self-gratulation. The grand point is this: that all be done to our Father. It is not a question of duty simply; but our Father's love has been brought out, and this is His will concerning us. He knows what is best, and we are ignorant of it. We might think to supply the greatest happiness by surrounding ourselves with what we most like; but the letting slip the means of personal enjoyment will open to us fresh sources of blessing. Besides, what we ought to desire is that the alms may be "in secret: and thy Father which seeth in secret Himself shall reward thee openly." We shall find this repeated at every point of what is here called our "righteousness." Room is ever made for the flesh where there is not the cultivated habit of what is done being between our Father and ourselves. Nay, more, our Lord would have us dismiss the very thought into the bosom of the Father, who will not forget it.

The Lord takes for granted that His disciples would walk righteously before God in alms, prayer, and fasting. He is not satisfied with bidding such give to him that asks, as in the preceding chapter (Matt. 5:42), and from him that would borrow not to turn away. It is by the grace of Christ in contrast with legal narrowness. Here we have the single motive of pleasing our Father that is in the heavens. Thus would their light shine in Christ as believed and confessed by them, not their righteousness be done before men to be seen of them, which is the object expressly forbidden. As in alms we have the needy and distressed of mankind directly brought before us, we have this followed up by prayer to our Father in the closet, fasting subjoined to set aside self-indulgence for the body and leave room for humiliation before Him: thus dealing with man, apostles, self and God, in ways suited to the Father revealed by the Son.

"When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, so that they may be glorified by men. Verily I say to you, They have their reward. But thou, when thou doest alms, let not thy left hand know what thy right hand doeth; so that thine alms may be secret, and thy Father that seeth in secret will repay thee."

It is not the habit of giving or lending in liberality of heart, unstintedly and unselfishly, but that merciful consideration of the wretched and suffering, which becomes those who serve God in a fallen world (James 1:27). Each duty has its place. Both adorn the teaching that is of our Saviour God, as we are called to do in all things. Prudence may question, common sense hesitate; but faith acts on His word, and without faith it is impossible to please Him. It is no question of doing another's will, but of Christ's will.

In all cases the snare is ostentatious, doing our righteousness before men to be seen of them. Otherwise, says our Lord, ye have no reward of your Father that is in the heavens. He lays the utmost stress on the manner and the motive with which the act is done. Display in the doing of alms He compares to sounding a trumpet before the doer, and denounces it as what the hypocrites do in the synagogues and in the streets, within and without where people meet and pass. Can anything be conceived baser than a son of God playing a part to win the notice and approbation of men? How solemnly He adds, Verily I say to you, They have got their reward!

How elevating it is for the soul, in having to do with the relief of distress among men, to act in secret, and in the sight of the Father that seeth in secret as the One to repay! It is not enough to exclude other men. To bring Him in and in secret is essential to the purity of the case. It is He who is above all, and through all, and in us all; and the least of His gifts to us is what enables us to help the suffering and the needy. To leave Him out is the essence of unbelief. To bring Him in is what we as His children owe Him in love and honour, the witness of our dependence, of our gratitude, and of our loyal service.

The "almsdeeds" of Dorcas are recorded as well as her good works; and from the usage of the word (see Matt. 6:1-2, 34; Luke 11:41, 12:33; Acts 3:2-3, 10; Acts 10:2, 4) there is no reason to doubt that these consisted in the ministration of money or food to those that were in need. The apostle, writing to Timothy, says, "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate" (there is no foundation whatever for the marginal rendering — "sociable"); "laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal" (rather, on that which is really) "life." (1 Tim. 6:17-19.) Dorcas was thus in the spirit of this exhortation. She was rich in good works, and she was ready to distribute, willing to communicate of her substance; for she had learned "the grace of our Lord Jesus Christ, that though He was rich, yet for our sakes He became poor, that we through His poverty might be rich" (2 Cor. 8:9); and by that same grace she had become His representative in the world. She was a giver, because God, who had brought her to Himself, was a Giver. Knowing therefore that she was not her own, and that whatever she possessed she held only as a steward for Him, to whom she belonged, she placed both herself and her substance at His disposal, and served with both according to His will.

The "almsdeeds" of Dorcas are recorded as well as her good works; and from the usage of the word (see Matt. 6:1-2, 34; Luke 11:41, 12:33; Acts 3:2-3, 10; Acts 10:2, 4) there is no reason to doubt that these consisted in the ministration of money or food to those that were in need. The apostle, writing to Timothy, says, "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate" (there is no foundation whatever for the marginal rendering — "sociable"); "laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal" (rather, on that which is really) "life." (1 Tim. 6:17-19.) Dorcas was thus in the spirit of this exhortation. She was rich in good works, and she was ready to distribute, willing to communicate of her substance; for she had learned "the grace of our Lord Jesus Christ, that though He was rich, yet for our sakes He became poor, that we through His poverty might be rich" (2 Cor. 8:9); and by that same grace she had become His representative in the world. She was a giver, because God, who had brought her to Himself, was a Giver. Knowing therefore that she was not her own, and that whatever she possessed she held only as a steward for Him, to whom she belonged, she placed both herself and her substance at His disposal, and served with both according to His will.

This divides into three subdivisions — three different examples of what righteousness is, very different from any thing man would have given: first, alms, the expression of mercy, goodness undemanded save by the misery it relieves. This is the imitation in a creature of God's free bounty. Secondly, prayer, the expression of dependence, of the inferior place; thirdly, fasting, the keeping under of the body, and bringing it into subjection — the expression of sanctification as led of the Spirit (Rom. 8:12-14).

This is then illustrated in three different applications, manward, Godward and selfward, ― alms-giving, prayer and fasting. Each of these is, of course, but an illustration of the principle; but the illustration is in each case chosen in divine wisdom, and must therefore have special suitability.

(1) Alms-giving is chosen to express what is "righteousness" toward men. So it is distinctly called, and indeed was by the Rabbins also. Thus we can see how the Lord, in reproving a righteousness done before men, naturally takes this up as a most showy form of it, and which indeed was lauded in the most extravagant terms by the senseless formalists of the day. He speaks of men sounding a trumpet before them, in the synagogues and in the streets, when they gave them: language which is perhaps only symbolical of the way in which they blazoned abroad their acts of charity, but for which also they might assign the most plausible reasons. In fact, among all people, at all times, alms-giving is a charity which readily enough has been accepted at its fullest value. While it can be practised with so little personal sacrifice, it yet ministers to need so various and so palpable, ― it has so much the form of benevolence, that it seems like cynicism to question if the spirit be there; it is in itself so right, and puts one so plainly in the company, at least, of those who do right: all this makes it of priceless value, therefore, to those who seek the praise of men. They can in no way, perhaps, so readily attain their object: but then, alas, "they have their reward:" it is all they will possess for ever.

But, on the other side, alms-giving, as here classed by the Lord Himself as a form of righteousness, is a significant witness to us that mercy is not something supererogatory, but the ministry of love is itself a debt ― a due. A man who withholds from another what he can give him for his need is not even righteous; and this removes also the thought of merit from the mercy shown. Only in a world of habitual unrighteousness could the thought of the fulfilment of duty associate with it any thought of merit. "To him that knoweth to do good and doeth it not, to him it is sin," says the apostle (James 4:17). And the Lord bids us on the other hand, "When ye shall have done all things that are commanded you, say, We are unprofitable servants: we have done" ― not we have not done ― "that which was our duty to do" (Luke 17:10). And with the comparative righteousness which is all that is ours at best, ― a righteousness that still leaves us inners, ― how impossible should be the claim of merit! But to love, with all that this implies, is mere commanded duty; yea, to love one's neighbor as oneself is the injunction of the law. While the Christian standard rises higher still in its law of self-sacrifice, and all the marvelous enforcement of this in the example of Him who has given us life through His death. For those who have known this, there is no possible margin of devotedness outside of that duty which His love has endeared.

Alms-giving shrinks in this way into a small thing indeed; while this diminution of it cannot make it less imperative. All this, then; that our Lord addresses to a Jewish audience, our Christianity only emphasizes for us in every particular. We are of all men ― to all men ― the witnesses of grace. Debtors to it, absolutely, ourselves, we are debtors to show it to others.

And as to the secrecy of alms-giving, alas, how have Christians forgotten such words in their displayed charities, justifying the display as letting their light shine! The contrast is too manifest here to need enlargement.