TZEDAKAH OR righteousness is a richly hued term in Hebrew. In the broad scope of biblical revelation, it is used synonymously with salvation and God’s redemptive-saving acts in keeping covenant promises to Israel (e.g., Mic 6:4-5). It also can designate an individual’s right conduct in relationship to God and one’s neighbor.

During the intertestamental period, however, the term came to denote almsgiving for Israel’s sages. Jesus uses it this way in Matthew 6:1: “Beware of practicing your righteousness [charity] before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.”

On the other hand, according to Jesus, doing righteousness toward the needy – i.e., giving generously to the poor – will give us “treasure in heaven”.

A wealthy man once approached the Master, claiming to have kept all the commandments since his youth. This would include of course the great principle of the Torah, Deuteronomy 6:5, to love God with all one’s heart, soul and strength. “Strength” (meod) in this context refers to one’s material possessions.

So Jesus challenges the young man. “Sell all that you have and distribute to the poor, and you will have treasure in heaven. And come, follow me” (Luke 18:22). 

JUDAISM STRESSES that giving to the poor is a duty incumbent upon all, not just a desirable option. A “tzedakah box” is found in every observant Jewish home and even the children are encouraged to put in alms. This is because the Torah decrees almsgiving: “I command you, you shall open wide your hand to your brother, to the needy and to the poor, in the land” (Deut 15:11).

The Proverbs 31 “woman of valor” is esteemed for her generosity: “She opens her hand to the poor, and reaches out her hands to the needy” (31:20). Indeed a person with a 'good eye' – i.e., who gives bountifully – is blessed according to Proverbs 22:9, but beware of the calculating character of someone with an 'evil eye'  – i.e., who is covetous and miserly—warns 23:6-7.

Jesus utilizes these same Hebrew idioms to teach that a person with a good eye (KJV “single eye”) is full of light, whereas someone with an evil eye is full of darkness and greatly deceived (Matt 6:22-23). He knows that our hearts will be found with our treasure, so he exhorts us to store up “treasure in heaven” with our money (6:20).

THE NEW TESTAMENT reports a remarkable case where Heaven took special note of one man’s righteous generosity. He was a Gentile but not a pagan. Cornelius was a God-fearer, one of the many Gentiles in the Second Temple period that held to the ethical monotheism and worship of the God of Israel.

An angel appeared to Cornelius at the hour of prayer with a commendation from the LORD: “Your prayers and your righteousness [charitable giving] have ascended as a memorial before God” (Acts 10:4). Subsequently, the Apostle Peter declares, “Truly I understand that God shows no partiality, but in every nation anyone who fears him and works righteousness [gives alms generously] is acceptable to Him” (10:34).

Later when Paul meets with Peter, James and John, the pillars of the Early Church, they approve his mission to the Gentiles – but with one stipulation: “Only, they asked us to remember the poor, the very thing I was eager to do” (Gal 2:10).

The believers in Asia Minor respond to that request and raise a contribution for the poor that Paul can deliver to Jerusalem during the Festival of Shavu’ot (Pentecost). Though not well off themselves, “They were pleased to do it,” reports Paul, adding, “Indeed they are in debt to them, for if the Gentiles have come to share in their [the Jews’] spiritual blessings, they ought also to be of service to them in material blessings” (Rom 15:27).

What a powerful and practical principle this is even today for Christians around the world, to have a good eye toward the poor in Jerusalem and to do righteousness by them, beginning with the household of faith. Thereby they heed the words of our Lord, lay up righteous treasure in heaven, and sanctify the name of the God of Israel.