How much of your income do you give away? To whom do you give? Do you give primarily to your local church, or do you also give directly to the poor and needy? Although many churches today collect an offering, encouraging people to “give to the Lord’s work,” the reality is that most of this money goes towards paying church leaders’ salaries, maintaining the facilities, paying off debt, and supporting church functions. Relatively little, if any, of the tithes and offerings collected by most local churches actually assist the poor and needy.

However, in the days of the apostles and early Christians, a significant portion of the church’s collection was given to the poor, and individual believers sought opportunities to help the poor and needy on their own. Almsgiving refers to the practice of giving alms (money, food, and basic necessities) to the poor, and it was considered an essential aspect of early Christianity.

Almsgiving according to the early Christians

• “Do not be ready to stretch forth your hands to receive, while you draw them back when it comes to giving. . . . You shall not hesitate to give, nor murmur when you give. ‘Give to everyone who asks you’ [Luke 6:30].” – Barnabas (c. 70-130)
• “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 [of the church], who gives aid to the orphans and widows.” – Justin Martyr (c. 160)
• “Instead of the Law commanding the giving of tithes, He taught us to share all our possessions with the poor. . . . [The Jews] had indeed the tithes of their goods consecrated to Him. In contrast, those who have received liberty set aside all their possessions for the Lord’s purposes, bestowing joyfully and freely . . . since they have the hope of better things.” – Irenaeus (c. 180)
• “They should take care of elderly people. . . . ‘He that pities the poor lends to the Lord’ [Prov. 19:17]. Also, ‘Inasmuch as you have done it unto the least of these My brethren, you have done it to Me’ [Matt. 25:40].” – Clement of Alexandria (c. 195)
• “It is said, ‘I want mercy, not sacrifice’ [Hos. 6:6]. By the merciful, he means not only those who do acts of mercy – but those who desire to do them, yet are unable. Nevertheless, they do whatever they can. For sometimes we truly desire to provide mercy to someone by a gift of money or by personal attention. Sometimes we truly want to assist someone in need, help someone who is sick, or stand by someone who is in any emergency. However, sometimes we are unable to carry out our desire because of poverty, disease, or old age.” – Clement of Alexandria (c. 195)
• “Though we have our treasure chest, it is not made up of purchase money, as of a religion that has its price. Rather, on the monthly day, if he likes, each puts in a small donation – but only if it is his pleasure and only if he is able. For there is no compulsion; all is voluntary. These gifts are . . . to support and bury poor people, to supply the needs of boys and girls destitute of means and parents, and of old persons now confined to the house. These gifts also help those who have suffered shipwreck . . . or are shut up in the prisons for no reason other than their faithfulness to the cause of God’s church.” – Tertullian (c. 197)
• “God himself cries out, ‘Break bread to the needy’ [Isa. 58:7]. There is no need to visit with merely words, but with aid. It is wicked for your brother to be sick because of lack of food. Do not satisfy him with words. He needs meat and drink!” – Commodianus (c. 240)

Cyprian (c. 200-258) was raised in a pagan family and accumulated wealth as a renowned orator and teacher of rhetoric. After his conversion to Christianity, he gave away most of his wealth and devoted his life to simple living and the study of the Scriptures. He served as bishop of the church at Carthage, North Africa during a time of intense persecution and was martyred for his faith. Like the believers before him, Cyprian understood the importance of almsgiving:

• “Let the poor be taken care of as much and as well as possible. I speak especially of those who have stood with unmovable faith and have not forsaken Christ’s flock.” – Cyprian (c. 250)
• “See how much he sins in the church – he who prefers himself and his children to Christ! Such a person preserves his wealth and does not share his abundant estate to relieve the poverty of the needy.” – Cyprian (c. 250)
• “When one has pity on the poor, he lends to God. And he who gives to the least gives to God. These are spiritual sacrifices.” – Cyprian (c. 250)
• “How much more could He stimulate us to works of righteousness and mercy than by saying that whatever is given to the needy and poor is given to Himself?” – Cyprian (c. 250)

Cyprian wrote 3 books of testimonies outlining the key doctrines and practices of Christianity. The third book opens with a nearly 2,000-word treatise, consisting almost entirely of Scripture passages, on the necessity of almsgiving. Following are excerpts:

• “‘Give alms from your possessions, and do not turn your face away from any poor man. So it will come to pass that the face of God will not be turned away from you. Give in proportion to what you have. If you have much, give alms from your abundance; if you have little, give even of the little you have. And do not fear when you give alms: you are laying up for yourself a good reward against the day of need; because alms delivers from death and keeps one from entering into darkness. Alms is a worthy offering for all who do it in the sight of the Most High God’ [Tobit 4:7-11]. On the same subject, in Solomon in Proverbs: ‘He who has pity on the poor lends to the Lord’ [Prov. 19:17]. Also in the same place: ‘He who gives to the poor shall never want; but he who turns away his eye shall be in much penury’ [Prov. 28:27]. Also in the same place: ‘Sins are purged away by almsgiving and faith’ [Prov. 16:6]. . . . Again, in the same place: ‘As water extinguishes fire, so almsgiving extinguishes sin’ [Sirach 3:30]. . . . Also in the same place: ‘He who stops his ears that he may not hear the weak, shall himself call upon God, and there will be none to hear him’ [Prov. 21:13]. . . .
• “Of this same thing in the fortieth Psalm: ‘Blessed is he who considers the poor and needy: in the evil day God will deliver him’ [Ps. 41:1]. . . . Also in the [Psalms]: ‘He has distributed, he has given to the poor; his righteousness shall remain from generation to generation’ [Ps. 112:9]. Of this same thing in Hosea: ‘I desire mercy rather than sacrifice’ [Hos. 6:6]. . . . Of this same thing also in the Gospel according to Matthew: . . . ‘Blessed are the merciful, for they shall obtain mercy’ [Matt. 5:7]. Also in the same place: ‘Lay up for yourselves treasures in heaven’ [Matt. 6:19]. . . . Even a small work is of advantage, for it says in the same place: ‘And whoever shall give to one of the least of these to drink a cup of cold water in the name of a disciple, truly I say unto you, his reward shall not perish’ [Matt. 10:42]. That alms are to be denied to none, it also says in the same place, ‘Give to everyone who asks you’ [Matt. 5:42]. . . .
• “Concerning this same matter in the Gospel according to Luke: ‘Sell your possessions, and give alms’ [Luke 12:33]. Also in the same place . . . : ‘Give alms, and behold, all things are pure unto you’ [Luke 11:41]. Also in the same place: ‘Behold, half of my possessions I give to the poor; and if I have defrauded anyone of anything, I restore to him fourfold. And Jesus said to him that today salvation has come to this house, since he also is a son of Abraham’ [Luke 19:8-9]. Of this same thing also in the second epistle to the Corinthians: ‘Let your abundance supply their need, that their abundance also may supply your need, that there may be equality: as it is written, He who had much had nothing left over; and he who had little had no lack’ [2 Cor. 8:14-15]. Also in the same place: ‘He who sows sparingly shall also reap sparingly; and he who sows in blessing shall also reap in blessing. But let everyone do as he has decided in his heart: not sorrowfully or of necessity, for God loves a cheerful giver’ [2 Cor. 9:6-7]. Also in the same place: ‘As it is written, he has distributed freely; he has given to the poor: his righteousness remains forever’ [2 Cor. 9:9].”

Like Cyprian, Lactantius (c. 260-325) was born into a pagan family in North Africa and earned a living as a teacher of rhetoric until his conversion to Christianity. A gifted writer rivaling Cicero in skill and eloquence, Lactantius penned the first full-length work of Christian theology in Latin. Later in life, he became a religious advisor to Constantine and a tutor to Constantine’s son Crispus. Despite his intellect and achievements, Lactantius lived most of his life in extreme poverty. In these passages, he gives practical instruction regarding the purpose of wealth and how to care for the poor and needy:

• “This is the chief and truest advantage of riches: not to use wealth for the particular pleasure of an individual, but for the welfare of many. It is not for one’s own immediate enjoyment but for justice, which alone does not perish.” – Lactantius (c. 304-313)
• “What shall I say of [a certain pagan] who changed his possessions into money and then threw it into the sea? . . . If you have so great a contempt for money, use it in acts of kindness and humanity! Give it to the poor. In this manner, that which you are about to throw away may be of aid to many others, so that they may not die because of famine, thirst, or nakedness.” – Lactantius (c. 304-313)
• “If anyone were surrounded by fire, crushed by the downfall of a building, plunged in the sea, or carried away by a river, would they not think it is the duty of a man to assist him? . . . So what reason is there to think that aid is to be withheld when a man suffers from hunger, thirst, or cold? . . . Yet, the pagans make a distinction between these things. That is because they measure all things by present usefulness, not by the truth itself. For they hope that those whom they rescue from peril will return a favor to them. However, because they cannot hope for this in the case of the needy, they think that whatever they give to men of this type is ‘thrown away.’ . . . However, we must not bestow our funds on suitable persons [i.e. those who will repay us], but as much as possible on the unsuitable. For when you do it without the hope of any return, you will truly do it for the sake of justice, piety, and humanity.” – Lactantius (c. 304-313)
• “Why do you discriminate between persons? Why do you look at bodily forms? . . . Be generous to the blind, the feeble, the lame, and the destitute. For they will die unless you bestow your gifts upon them. They may be useless to men, but they are of service to God. For He preserves life in them and endows them with breath.” – Lactantius (c. 304-313)
• “The ransoming of captives is a great and noble exercise of justice. . . . Yet, he who does it to a stranger and an unknown person, he truly is worthy of praise. For he was led to do it by kindness alone. . . . Nor is it less of a great work of justice to protect and defend orphans and widows who are destitute and stand in need of assistance. Accordingly, the divine law prescribes this to all.” – Lactantius (c. 304-313)
• “No Christian should be prevented from undergoing death on behalf of justice and faith [i.e. martyrdom] because he is concerned for his dependents. Rather, he should meet death promptly and boldly, for he knows that he leaves his beloved ones to the care of God and that they will never lack protection. . . . To undertake the care and support of the sick, who need someone to assist them, is part of the greatest kindness and love. . . . The last and greatest office of godliness is the burying of strangers and the poor.” – Lactantius (c. 304-313)

Widows and orphans

In the early days of Christianity, the apostles prioritized the care of widows and orphans. James wrote, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (James 1:27; see also Acts 6:1-6). The early Christians likewise understood the importance of caring for those who are most vulnerable:

• “Let the presbyters be compassionate and merciful to everyone – bringing back those who wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor.” – Clement of Rome (c. 96)
• “Do not let widows be neglected. After the Lord, be their protector and friend.” – Ignatius (c. 105)
• “Christians love one another. They do not turn away their care from widows, and they deliver the orphan from anyone who treats him harshly. He who has, gives to him who has not. And this is done without boasting.” – Aristides (c. 125)
• “What is collected is deposited with the president [of the congregation], who gives aid to the orphans and widows.” – Justin Martyr (c. 160)
• “Although keeping parrots and curlews, the [pagans] do not receive the orphan child. Rather, they expose children who are born at home and yet take up the young of birds.” – Clement of Alexandria (c. 195)
• “I request that you be diligent to take care of the widows, the sick, and all of the poor. Moreover, you may supply from my own portion the expenses for strangers, if any should be indigent.” – Cyprian (c. 250)
• “It is an equally great work of justice to protect and defend orphans and widows who are destitute and stand in need of assistance. Therefore, the divine law commands this to everyone.” – Lactantius (c. 304-313)
• “When any Christian becomes an orphan, . . . it is good that one of the brethren who is without a child should take the young man and value him in the place of a son.” – Apostolic Constitutions (compiled c. 390)

Wisdom in almsgiving

Many of the early Christian writers stressed the importance of wisdom and discernment when deciding whom to help:

• “If one having need receives alms, he is without guilt. However, if someone receives alms who does not have a need, he will pay the penalty. . . . He will be examined concerning the things that he has done, and he shall not escape from there until he pays back the last coin. Now, concerning this, it has been said, ‘Let your alms sweat in your hands, until you know to whom you should give them.’” – Didache (c. 50-120)
• “It is right to supply need, but it is not well to support laziness.” – Clement of Alexandria (c. 195)
• “Alms are to be given, but to the deserving, using judgment. That way, we may obtain a reward from the Most High. But woe to those who have enough, but who receive [alms] under false pretenses. Woe to those who are able to help themselves, yet want to take from others. For he who takes . . . out of laziness shall be condemned.” – Clement of Alexandria (c. 195)
• “If anyone is in need because of gluttony, drunkenness, or idleness, he does not deserve any assistance.” – Apostolic Constitutions (compiled c. 390)
• “He that . . . receives in hypocrisy or through idleness – instead of working and assisting others – shall be deserving of punishment before God. For he has snatched away the morsel of the needy.” – Apostolic Constitutions (c. 390)

Yet even while using discernment in giving, we are to give generously and abundantly:

• “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 among all.” – Hermas (c. 150)
• “‘Give to everyone who asks you’ [Luke 6:30]. For truly such is God’s delight in giving. . . . [Above all] do not wait to be asked, but inquire yourself as to who deserves to receive kindness. . . . Do not try to judge who is worthy or who is unworthy. For it is possible that you may be mistaken in your opinion. As in the uncertainty of ignorance, it is better to do good to the undeserving for the sake of the deserving – than by guarding against those who are less good, to fail to provide for the good. By being sparing and trying to test who deserves to receive or not, you may neglect some of those who are loved by God.” – Clement of Alexandria (c. 195)

The rewards of almsgiving

Jesus warned, “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven. . . . When you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you” (Matthew 6:1-4). The early Christians taught likewise:

• “If we give alms to men with the thought of appearing charitable before men, and if we desire to be honored because of our generosity, we receive only the reward from men. In fact, universally, everything that is done by someone who is conscious that he will be glorified by men has no reward from Him who beholds in secret. For He renders the reward in secret to those who are pure.” – Origen (c. 245)
• “God admonishes us that the doer of justice should not be boastful. Otherwise, he will appear to have given charitably, not so much from a desire of obeying the divine commands, but from the desire to please men. In which case, he will already have the reward of glory that he has aimed at. Therefore, he will not receive the reward that is heavenly and divine.” – Lactantius (c. 304-313)
• “The rich man refreshes the poor and assists him in his necessities. He believes that what he does to the poor man will be able to find its reward with God. For the poor man is rich in intercession and confession, and his intercession has great power with God.” – Hermas (c. 150)

Jesus taught that by giving to the poor and needy, believers are storing up treasures – not on earth – but in heaven: “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, where no thief approaches and no moth destroys” (Luke 12:33). Based on various passages of Scripture, the early Christians believed that almsgiving has a very specific purpose in the life of the believer:

• “Be earnest in righteous works, by which sins may be purged. Frequently apply yourself to almsgiving, by which souls are freed from death. . . . Let good works be done without delay.” – Cyprian (c. 250)
• “Therefore, almsgiving is a good thing, as is repentance from sin. Fasting is better than prayer. But almsgiving is better than both. ‘For love covers a multitude of sins’ [1 Pet. 4:8].” – Second Clement (c. 150)
• “When you can do good, do not hesitate. For ‘alms delivers from death’ [Tobit 4:9].” – Polycarp (c. 135)
• “Sins are purged by alms and acts of faith.” – Clement of Alexandria (c. 195)
• “It is written, ‘Alms do deliver from death’ [Tobit 12:9]. Assuredly, this is not from that [original] death that the blood of Christ has extinguished and from which the saving grace of baptism and of our Redeemer has delivered us. Rather, it is from the death that creeps in afterwards through sins.” – Cyprian (c. 250)
• “Those who pray should not come to God with fruitless or empty prayers. . . . Therefore, Holy Scripture instructs us, saying, ‘Prayer is good with fasting and almsgiving’ [Tobit 10:8]. He will give us in the Day of Judgment a reward for our labors and alms. Moreover, even in this life, He is a merciful Hearer of one who comes to Him in prayer associated with good works. For example, Cornelius, the centurion, when he prayed, had a claim to be heard; for he was in the habit of doing many deeds of charity towards the people and of constantly praying to God. An angel appeared . . . to this man . . . saying, ‘Cornelius, your prayers and your alms have gone up in remembrance before God’ [Acts 10:31].” – Cyprian (c. 250)
• “The infirmity and weakness of human frailty would have no recourse, unless the divine mercy, coming once more in aid, should open some way of securing salvation by pointing out works of justice and mercy. Therefore, by almsgiving we may wash away whatever foulness we subsequently contract [after baptism]. The Holy Spirit speaks in the sacred Scriptures and says, ‘By almsgiving and faith, sins are purged’ [Prov. 16:6]. . . . Moreover, He says again, ‘As water extinguishes fire, so almsgiving quenches sin’ [Sirach 3:30]. . . . The Lord teaches this also in the Gospel. . . . ‘Give alms, and behold all things are clean to you’ [Luke 11:41]. . . . Therefore, He teaches that those who, after the grace of baptism, have become foul may once more be cleansed.” – Cyprian (c. 250)
• “However, just because offenses are removed by almsgiving, do not think that a license is given you to sin. . . . For if you consciously sin, relying on your almsgiving [for pardon], your sins are not done away with. . . . To this should be added that no one can be without defect as long as he is burdened with a covering of flesh. . . . So, if the condition of mortality does not allow a man to be pure from every stain, the faults of the flesh should therefore be done away with by continual almsgiving.” – Lactantius (c. 304-313)
• “Give the necessities of life to the needy. . . . If you have acquired anything through the work of your hands, then give so that you may labor for the redemption of your sins. For ‘by alms and acts of faith, sins are purged away’ [Prov. 16:6]. You should not begrudge giving to the poor. And when you have given, you should not complain, for you know who will repay you your reward.” – Apostolic Constitutions (compiled c. 390)

Conclusion

According to Jesus, the apostles, and the early believers, almsgiving is not an optional addition to the Christian life. Rather, helping the poor and needy is a central part of what it means to be a follower of Christ. Let us labor in love to care for others, so that at the final judgment we may hear these words from our King: “Come, you who 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 drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me. . . . Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me” (Matthew 25:34-40).