Mat 6:2 when .. you give him, do not blow the trumpet
Luk 11:41 but give what you have, and then all
Luk 12:33 sell what you have, and give to him; make yourselves
Act 3:2 so that he might ask of those who entered
Act 10:2 and that he did many to the people, and prayed
Act 24:17 I came to make my nation and present
Alms (Heb. tsedâqâh; Gr. eleumosún’). Work of good or relief to the poor; money or other items so given. The word does not appear in the OT, but consideration for “the stranger, for the fatherless, and for the widow” (Deu 24:19) was commanded of God’s people (Lev 25:35; Deu 15:7, 8, 11; 26:12) and obeyed to some degree. Christ approved the practice of almsgiving, but taught that it should not be done for selfish or insincere reasons (Matt 6:2-4). He held up generosity to the poor, even to the point of actual personal sacrifice, as the test of Christian character and integrity (Matt 19:16-22; Luk 12:33). The practice in apostolic times is illustrated in the narrative of the healing of the paralyzed man who was 717 brought to the door of the temple to ask for alms every day (Acts 3:1-10). The Gentile Cornelius was a “pious and God-fearing” man who “did much alms” (10:2, 4, 31). Paul took great interest in alleviating the physical needs of his people (24:17).
Source: Evangelical Bible Dictionary
Greek eleemosyne, compassion. Benevolent action in favor of the least favored, considered a duty. If your brother becomes poor and his hand wavers in matters with you, you will keep him as a stranger or guest, so that he can live with you, Lv 25, 35. The Israelite laws recommended mercy with the poor, Dt 15, 7- eleven. God commands to open the hand to the brothers, to the indigent and the poor, Dt 11, 15. To lend without interest, Dt 15, 7 ss. the l helped to obtain religious merits, Tb 4, 7-12. the l it sometimes became an act of ostentation, Mt 6, 2-4.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
Kind actions born of compassion, mercy and pity for the unfortunate. The practice appears repeatedly in Mosaic legislation and, in the NT, as a command: Gr. eleemosyne, also in LXX to translate the Hebrew word. tsedhaqah, justice and hesedh, goodness.
Mat 6:1 uses dikaiosyne, “alms”
RVR-1960, works of mercy (RVA). The verb poiein, to do, to carry out is often used as a noun to express the meaning of helping the poor and needy (compare Mat 6:2-3; Act 9:36; Act 10:2; Act 24:17 ). The Mosaic law mandated that the gleaning of the orchards and olive groves and of the harvests, the vines and the spikes in the corners of the field should be for the poor (Lev 19:9-10; Deu 24:10-22).
In later Judaism the command to give alms became legalistic and professional. The lame man at the gate of the Beautiful is an example of a professional beggar in the sense that he was put there daily to beg for alms (Acts 3:2-3). The perversion in giving alms is seen in benefactors who want to be seen (Mat 6:1-2). There were two types of alms: alms from the plate (food and money received to be distributed daily) and alms from the treasury (coins received on the day of rest for widows, orphans, strangers, and the poor). The practice in the NT church was foreshadowed by Jesus’ admonitions (Luk 11:41; Luk 12:33; compare 1Co 16:2; 2Co 8:1-4, 2Co 8:14). A main function of the deacons was to distribute alms (Acts 6).
Source: Hispanic World Bible Dictionary
It is what is freely and unselfishly given to a person in need. The OT shows a constant concern for the poor and the helpless (“For the needy will not be lacking in the midst of the earth…: You will open your hand to your brother, to the poor and to the needy…† ). Special emphasis was placed on helping widows and orphans. At harvest time, something was left in the field “for the stranger, for the fatherless, and for the widow” (Deu 24:19-21). It is also commanded for “the year of the tithe”: “You shall also give to the Levite, to the foreigner, to the fatherless, and to the widow; and they will eat in your villages…† (Deu 26:12).
The words of the Lord Jesus in Mat 6:2-4 (“When, then, you give, do not blow trumpets before you…”) acknowledge the existence of the practice of giving, but point out that many were not done with the right intention of the heart. the l it should not be given to get the approval of others (“… to be praised by men† ), but with discretion and disinterest (“… your left does not know what your right is doing† ). God, “who sees in secret will reward you in public.”
tells us of †¢Dorcas that †œabounded in good works and in him. that he did † (Acts 9:36). †¢Cornelius, a Roman military man, was †œpious and God-fearing…and he did many l. to the people, and prayed to God always† . An angel appeared before him and said: “Your prayers and your l. they have come up as a memorial before God† (Acts 10:1-4).
Christian concern for the poor and the socially marginalized began at the very beginning of the Church, when the brothers “sold their property and their possessions, and distributed to all according to each one’s need” (Acts 2:45). What other churches did was collect money for the needy, especially widows who did not have relatives who could support them. The l’s they must be done with love and wisdom, without implying support for irresponsibility or neglect. A widow, to be “listed” by him. of the church, she had to meet certain requirements (1Ti 5: 1-16). Paul further taught that † œif anyone does not want to work, he must not eat either † (2Th 3:10).
He said that when the apostles in Jerusalem recognized his ministry among the Gentiles, they asked him to seek help for the needy (“They only asked us to remember the poor, which I also diligently tried to do”). Writing to the brethren in Rome he mentions that “Macedonia and Achaia saw fit to make an offering for the poor who are among the saints who are in Jerusalem” (Rom 15:26). Paul himself brought that offering together with several brothers. †¢Offering for the saints.
Source: Christian Bible Dictionary
tip, LEYE
vet, This term is not found in our versions of the OT (instead, it is frequent in the apocryphal books), but the act of benevolence that is expressed with it had a great place in Israel. Jb. 29:12-13 shows us that the act of giving alms was already known from the remotest antiquity. The law of Moses stated formally: “For the needy were not lacking in the midst of the earth; therefore I command you, saying: You shall open your hand to your brother, to the poor and needy in your land” (Dt. 15:11). The poor had to be left to pick after harvest and harvest (Lev. 23:22; Deut. 24:19-21). Every three years a tithe was given to them (Deut. 14:28, 29), as was the produce of the land during the seventh year, or sabbatical year (Ex. 23:11). At annual festival banquets, the poor, the stranger, the fatherless, the widow, and the Levite were to be invited (Deut. 16:11-14). These acts of practical love were part of the “righteousness” of the true Israelite (Deut. 24:13; Prov. 10:2). It is very natural that the distribution of alms came to be considered a virtue, and its absence a serious sin (Ez. 18:7; Pr. 19:17; Is. 58:6-7). However, when Israel’s lack of observance of the law and national misfortunes produced more widespread poverty, the collection of regular food and meal offerings was ordered. In the NT, Jesus recommends giving alms with discretion, and not “to be praised by men” (Mt. 6:2-4). The attitude of the giver is more important than the material value of the gift (Mark 12:41-44). The true Christian cannot refuse to help the destitute (Lk. 3:10, 11; 6:30; 12:33; 14:13-14; 18:22; Mt. 25:35-46). The early Christians carried out distributions among the destitute among them (Acts 2:45; 4:34-35; 6:1) to such an extent that deacons had to be appointed to supervise this activity (Acts 6: 2-3). Tabitha did many good deeds and alms (Acts 9:36), as did Cornelius (Acts 10:2, 4). As for the apostles, they did not stop practicing and recommending the action of sharing what was theirs (cf. Acts 11:29; 20:34-35; Rom. 12:8, 13; 15:26-27; 1 Cor. 16:1-3; 2 Cor. 8:1-4, 13; 9:6-15; Eph. 4:28; 1 Tim. 6:18; Heb. 13:16). However, the Scriptures do not encourage indolence or the poverty that it provokes (2 Thess. 3:10-12), but it admirably expresses the chapter that should inspire our actions with respect to the “economically weak” (1 Jn 3:16-17).
Source: New Illustrated Bible Dictionary
Free offering that is made to a needy in material goods (money, food, clothing) or in other types of human service: help, advice, protection, etc.
It is an idea that circulates abundantly through the pages of the New Testament, especially in the prophetic messages and condemnations (Dan. 4.24) and in the Wisdom (Prov. 3.27; Eccl. 4. 1-5). Perhaps the best testimony is the one that appears in the book of Tobias, which culminates in the advice of Tobias, the beggar, to his son (Tob. 4.7-12 and 16.2-14)
In the New Testament the term “compassion” (in Greek, “elemosyne”) or piety is used. This concept appears up to 78 times, attributed to the pain caused by the needy neighbor and the feeling that the good man has when he sees his brother suffering.
That is why the idea of almsgiving is identified with help and solidarity: “When you give alms, do not announce it with trumpets… so that your right hand does not know what your left is doing” (Mt. 6.2) and Jesus recommends: “Sell your goods and give alms.” (Lk. 12.33.)
On this sapiential and evangelical support, the first Christians were very sensitive to almsgiving (Acts 10. 2 and 4; 12.24; 1. Petr. 4.7; 1. Ti, 6. 17-19; 1. Cor. 16.1- 4). And, since patristic times, almsgiving was the main channel to fulfill the message of brotherly love. In these texts, almsgiving is understood as a duty of individuals and Christian communities.
In recent times, little has changed with respect to the ancients regarding the necessity and ascetic convenience of almsgiving. In a world in which the physical, mental and social poor have multiplied immensely, almsgiving is, or has to be, a basic axis of the Christian formation of the follower of Jesus.
But it will be good to insist on three important features:
– It is not necessary to identify alms with economic contribution. There are many types of needs: psychological, social, moral, cultural, spiritual. The person educated in the faith must be taught to overcome the pragmatic remnants of someone who reassures his conscience by giving a little money to a beggar.
– Alms must be understood individually, but also in solidarity. Give to groups…