Giving in Secret: The Meaning of Almsgiving in the Bible
- Randolf Flores
- Mar 4
- 4 min read
Food for Thought on Ash Wednesday by Fr. Randy Flores, SVD
Almsgiving, Prayer, and Fasting: The Call of Ash Wednesday
Every Ash Wednesday, the Gospel reading from Matthew (6:1-6, 16-18) exhorts us to observe the three traditional Jewish acts of piety: almsgiving (vv. 2-4), prayer (vv. 5-15), and fasting (vv. 16-18). In Greek, the word "piety" is dikaiosýnē, while its Hebrew equivalent, tsedaqah, means “righteousness.” In the Hebrew Bible, tsedaqah is often paired with mishpat (“justice”), forming the phrase mishpat utsdaqah—“justice and righteousness.” This combination appears frequently in the writings of the eighth-century B.C. prophets (Amos, Isaiah, Hosea, and Micah), emphasizing the divine responsibility of leaders to establish justice for the poor. Almsgiving, therefore, is not only an act of charity but also an act of justice.
Jesus and the Jewish Tradition of Piety
As faithful Jews, Jesus and his disciples likely observed these acts of piety, particularly on Yom Kippur (“the Day of Atonement”), celebrated on the tenth day of the seventh month (Lev 16:29; 23:27). Exploring the biblical foundation of almsgiving, prayer, and fasting can provide guidance for Christians who seek to observe these practices, especially on Ash Wednesday, which serves as a Christian parallel to Yom Kippur.
Almsgiving in the Bible: An Act of Mercy and Justice
Almsgiving as charity to the poor is a long-standing biblical tradition. Every three years, a portion of tithes was set aside for the poor (Deut 14:28-29), and during harvest, specific portions were left for them (Deut 24:19-22). By the Greek period, almsgiving had become one of the principal works of charity (Prov 3:27ff.; Sir 7:10; Dan 4:24). The Book of Tobit, known as “the book of charity,” is filled with passages on almsgiving (e.g., Tob 1:3,16; 4:7-8) and even considers burying the dead an act of charity (Tob 1:16). In the early Christian community, almsgiving was highly valued, with figures like Cornelius (Acts 10:2ff.) and Tabitha (Acts 9:36) recognized for their charitable acts. Paul also emphasized the importance of almsgiving in Jerusalem (1 Cor 16:1-3; Acts 24:17).
The Biblical Jubilee and Almsgiving
The concept of Jubilee (יובל yovel) in Leviticus 25 is a profound expression of divine justice and mercy. Every 50th year, the Israelites were commanded to:
Free Slaves – Those who had sold themselves into servitude due to debt were released (Lev 25:39-41).
Return Land – Any ancestral land that had been sold was restored to its original owners (Lev 25:10, 13).
Cancel Debts – Economic burdens were lifted for those who had fallen into hardship (Deut 15:1-2, though this was also observed every seven years).
Let the Land Rest – No planting or harvesting was done, allowing the land to rest in trust of God’s provision (Lev 25:11-12).
The Social Context of Almsgiving
The practice of almsgiving became even more significant during the Greek period due to the growing gap between the rich and the poor. In a culture that viewed goods as limited and already distributed, possessing a surplus created social pressure. Those with excess wealth were expected to share with the less fortunate, as hoarding was considered shameful (Luke 12:15) and greedy (Luke 11:41). Another motivation for almsgiving was the reminder of Israel’s humble origins—“slaves in Egypt”—with caring for the poor serving as an act of gratitude to God for their liberation (Deut 5:12-15). This dual foundation of almsgiving aligns with the Filipino values of paglingon sa pinanggalingan (looking back to one’s origins) and pagtanaw ng utang na loob (acknowledging a debt of gratitude).
Almsgiving: An Act of Divine Mercy
The Greek term for almsgiving, poieîn éleēmosýnēn (from which the word “limos” is derived), literally means “to do an act of mercy.” Almsgiving, therefore, is a divine action, reflecting one of God's key attributes—mercy (Exod 34:6; Eph 2:4). Jesus strongly encourages his disciples to practice almsgiving but warns against doing so for public recognition. His warning against “sounding a trumpet” while giving alms (Matt 6:2) is a metaphor, not a reference to an actual trumpet-shaped donation chest. The idea is that drawing attention to one’s generosity makes it a self-serving act rather than a genuine act of charity.
The Danger of Hypocrisy in Giving
Jesus calls those who give alms for public recognition “hypocrites” (Matt 6:2). The Greek word hypokritaí originally referred to stage actors who performed behind masks, implying hidden motives. Such people are not truly giving; they are buying admiration and status. In Filipino, this behavior is known as pakitang-tao—helping others for show rather than out of sincere concern (e.g., politicians making grand donations to secure votes).
Giving in Secret: A True Act of Faith
In contrast, Jesus instructs his disciples to give in secrecy, using the hyperbolic image of an ignorant left hand (Matt 6:3). The left hand may symbolize one’s closest friend, suggesting that even one’s best friend should not know of their generosity. True righteousness is done “in secret,” where only God—who sees the heart (loob)—knows the intent behind the act.
Almsgiving and the Greater Glory of God
Good deeds will inevitably be seen by others. In Matthew 5:16, Jesus tells his followers to let their light shine “before others so that they may see your good works.” While this might seem to contradict his earlier teachings, the key distinction lies in intent. The goal is not personal glorification but rather that others may “glorify your Father who is in heaven.” This stands in contrast to the hypocrites, who seek their own praise (Matt 6:2). Thus, the ultimate purpose of almsgiving is ad maiorem Dei gloriam—for the greater glory of God.
As we observe Ash Wednesday, may our acts of almsgiving be rooted in justice, humility, and a sincere desire to reflect God's mercy in the world.