Biblical Stewardship of Giving to Able-Bodied Non-Workers

Biblical stewardship of giving to able-bodied non-workers is a nuanced topic, with various traditions emphasizing different aspects of charity, labor, and communal responsibility. The Mosaic Law established a framework for supporting the poor and needy, which included provisions for gleaning fields, sharing produce from sabbatical years, and re-entry onto land in the jubilee year ^{[6, 7]}. These regulations aimed to prevent destitution and foster a spirit of charity within the community ^[4].

The Old Testament frequently enjoins almsgiving, particularly in kind, such as leaving portions of harvests for the poor (Leviticus 19:9-10; 23:22) ^[3]. Every third year, proprietors were to share a tithe of their produce with the Levite, the stranger, the fatherless, and the widow (Deuteronomy 14:28) ^[3]. Passages like Psalms 82:4, "Rescue the weak and needy. Deliver them out of the hand of the wicked," highlight the duty to protect and provide for the vulnerable ^{[2, 5]}. Isaiah 23:18 speaks of merchandise and wages becoming "holiness to Yahweh," to be used for those who dwell before Yahweh, ensuring they have sufficient food and clothing ^[1].

In the New Testament, the concept of alms-giving is repeatedly mentioned ^[4]. While begging was common during Jesus' time (Mark 10:46; Acts 3:2), Jesus critiqued the ostentatious almsgiving of the Pharisees (Matthew 6:2) ^[4]. The early Christian community practiced a form of communal sharing, where resources were made available to those in need, as described by Josephus concerning the Essenes, who had stewards to manage common affairs and shared their possessions with newcomers as if they were their own ^[8].

The patristic tradition, exemplified by Augustine, emphasized the importance of work. Augustine, in his work "On the Holy Trinity," references the Apostle Paul's teaching: "If any would not work, neither should he eat" (2 Thessalonians 3:10) ^[14]. He connects this principle to Paul's own labor in "planting, watering, building, and foundation-laying," suggesting that those who refuse to work should not expect to be supported ^[14]. Augustine also speaks of the mutual supply of needs between Christ's "soldiers" (those who labor spiritually) and "other subjects" (those who provide material support), highlighting a reciprocal relationship ^[16]. Cyprian, in "On Works and Alms," states that "he who hath pity on the poor lendeth to God," encouraging charitable acts ^[20].

John Chrysostom, an Eastern Orthodox father, addressed those who might "desire to live in doing nothing" by misinterpreting Christ's words, "Labor not for the meat which perisheth" (John 6:27) ^[21]. Chrysostom clarifies that Christ did not intend to abolish working entirely, but rather to prioritize spiritual food over earthly sustenance ^[21].

The Reformed tradition, through figures like John Calvin, also stressed the importance of labor and responsible stewardship. Calvin, in his Institutes of the Christian Religion, advises against luxury and superfluous abundance, urging believers to curb excessive desires ^[9]. He also encourages those in "narrow and slender circumstances" to bear their wants patiently, seeing it as a part of their spiritual progress ^[9]. Calvin connects good works, including being "ready to distribute, willing to communicate," to laying up a "good foundation against the time to come" (1 Timothy 6:17-19) ^[19]. He also notes that trusting God for provision is an exercise of faith, freeing believers from anxiety about material things ^[22].

In the Catholic scholastic tradition, Thomas Aquinas addressed the lawfulness of living on alms. He argued that it is lawful to live on what is one's own or due to one, and that gifts given out of liberality become the property of the recipient ^[13]. Therefore, religious orders or clerics who receive endowments for their support can lawfully live on these without engaging in manual labor ^[13]. However, this does not negate the general principle of work, but rather acknowledges specific vocations supported by the community's generosity.

Rabbinic Jewish tradition, as seen in the Babylonian Talmud, discusses the role of stewards in managing the property of orphans. Stewards are permitted to use the orphans' produce for immediate consumption, such as food, but not for long-term storage or speculative purposes ^{[10, 11, 12]}. Furthermore, stewards are generally not allowed to undertake charitable giving or redeem captives on behalf of orphans using their property, unless it involves a fixed expense ^{[15, 17, 18]}. This demonstrates a careful approach to managing resources, prioritizing the direct needs of the vulnerable while exercising caution regarding discretionary charitable acts with entrusted funds.

Across these traditions, a common thread is the responsibility to care for the genuinely needy, while also generally upholding the value of labor and discouraging idleness. The distinction often lies in discerning genuine need from a desire to avoid work, and in the specific mechanisms and limitations placed on charitable giving.

Sources

Isaiah “Her merchandise and her wages will be holiness to Yahweh. It will not be treasured nor laid up; for her merchandise will be for those who dwell before Yahweh, to eat sufficiently, and for durable clothing. -- Isaiah 23:18”
Psalms “Rescue the weak and needy. Deliver them out of the hand of the wicked.” -- Psalms 82:4”
Smith's Bible Dictionary “Smith's Bible Dictionary: Alms — The duty of alms-giving, especially in kind, consisting chiefly in portions to be left designedly from produce of the field, the vineyard and the oliveyard, (Leviticus 19:9,10; 23:22; 15:11; 24:19; 26:2-13; Ruth 2:2) is strictly enjoined by the law. Every third year also, (14:28) each proprietor was directed to share the tithe of his produce with "the Levite, the stranger, the fatherless and the widow." The theological estimate of alms-giving among the Jews is indicated in the following passages: (Job 31:17; Proverbs 10:2; 11:4; Esther 9:22; Psalms 112:9; Acts ”
Easton's Bible Dictionary “Easton's Bible Dictionary: Alms — Not found in the Old Testament, but repeatedly in the New. The Mosaic legislation (Lev. 25:35; Deut. 15:7) tended to promote a spirit of charity, and to prevent the occurrence of destitution among the people. Such passages as these, Ps. 41:1; 112:9; Prov. 14:31; Isa. 10:2; Amos 2:7; Jer. 5:28; Ezek. 22:29, would also naturally foster the same benevolent spirit. In the time of our Lord begging was common (Mark 10:46; Acts 3:2). The Pharisees were very ostentatious in their almsgivings (Matt. 6:2). The spirit by which the Christian ought to be actuated in this d”
Torrey's Topical Textbook “Torrey's Topical Textbook: Afflicted, Duty Toward The — To pray for them -- Ac 12:5; Php 1:16,19; Jas 5:14-16. To sympathise with them -- Ro 12:15; Ga 6:2. To pity them -- Job 6:14. To bear them in mind -- Heb 13:3. To visit them -- Jas 1:27. To comfort them -- Job 16:5; 29:25; 2Co 1:4; 1Th 4:18. To relieve them -- Job 31:19,20; Isa 58:10; Php 4:14; 1Ti 5:10. To protect them -- Ps 82:3; Pr 22:22; 31:5.”
Smith's Bible Dictionary “Smith's Bible Dictionary: Poor — The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: + The right of gleaning. (Leviticus 19:9,10; 24:19,21) + From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) + Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) + Prohibition of usu”
Smith's Bible Dictionary “Smith's Bible Dictionary: Beggar, Begging — The poor among the Hebrews were much favored. They were allowed to glean in the fields, and to gather whatever the land produced in the year in which it was not tilled (Leviticus 19:10; 25:5,6; 24:19) They were also invited to feasts. (14:29) and Deuteronomy 26:12 The Israelite could not be an absolute pauper. His land was in alienable, except for a certain term, when it reverted to him or his posterity. And if this resource were insufficient, he could pledge the services of himself and family or a valuable sum. Those who were indigent through bodily”
Project Gutenberg “Flavius Josephus, The Wars of the Jews, CHAPTER 8, section 2: a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the uses of them all. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. For which reason ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 65: must indulge as little as possible; on the other hand, 2034 it must be his constant aims not only to curb luxury, but to cut off all show of superfluous abundance, and carefully beware of converting a help into an hinderance. 5. Another rule is, that those in narrow and slender circumstances should learn to bear their wants patiently, that they may not become immoderately desirous of things, the moderate use of which implies no small progress in the school of Christ. For in addition to the many other vices which accompany a longing”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Gittin 52a.5: And it is taught in a baraita ( Tosefta , Terumot 1:10) that this distinction is made based on whether the steward intends to feed the produce to the orphans or store it: Stewards can separate teruma and tithes from the produce of the orphans in their charge in order to feed the produce to them, but not with the intention to put it aside. And stewards may sell the orphans’ possessions for them as follows: Cattle, male and female slaves, houses, fields, and vineyards, in order to feed the orphans, so that they will have something to eat immediately, but not with”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Gittin 181a.103:5: And it is taught in a baraita ( Tosefta , Terumot 1:10) that this distinction is made based on whether the steward intends to feed the produce to the orphans or store it: Stewards can separate teruma and tithes from the produce of the orphans in their charge in order to feed the produce to them, but not with the intention to put it aside. And stewards may sell the orphans’ possessions for them as follows: Cattle, male and female slaves, houses, fields, and vineyards, in order to feed the orphans, so that they will have something to eat immediately, but not”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Gittin 181b.103:5: And it is taught in a baraita ( Tosefta , Terumot 1:10) that this distinction is made based on whether the steward intends to feed the produce to the orphans or store it: Stewards can separate teruma and tithes from the produce of the orphans in their charge in order to feed the produce to them, but not with the intention to put it aside. And stewards may sell the orphans’ possessions for them as follows: Cattle, male and female slaves, houses, fields, and vineyards, in order to feed the orphans, so that they will have something to eat immediately, but not”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Those Things That Are Competent to Religious, Art. 4: Article: Whether it is lawful for religious to live on alms? I answer that, A man may lawfully live on what is his or due to him. Now that which is given out of liberality becomes the property of the person to whom it is given. Wherefore religious and clerics whose monasteries or churches have received from the munificence of princes or of any of the faithful any endowment whatsoever for their support, can lawfully live on such endowment without working with th”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — OF THE WORK OF MONKS. (part 3): in another place, "To each one according as the Lord hath given: I have planted, Apollos hath watered; but God gave the increase."[2] And a little after, "Each one shall receive his reward according to his own labor. We are God's fellow-workers; God's husbandry, God's building are ye: according to the grace which is given unto me, as a wise masterbuilder I have laid the foundation." As therefore the Apostle worketh in planting, watering, building, and foundation-laying, in that way whoso will not work, let him not e”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Gittin 52a.7: The baraita continues: But stewards may not undertake to give charity on behalf of orphans, and they may not redeem captives on their behalf with their property. Nor may they do anything with the orphans’ property that does not involve a fixed expense. The Gemara explains that this last phrase serves to include that which is brought to comfort mourners. A steward may not use property belonging to the orphans in his charge for this purpose.”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — OF THE WORK OF MONKS. (part 25): he speaks of the mutual supply of the need of Christ's soldiers and His other subjects,[5] on the one part of carnal things to those, on the other of spiritual things to these, to exclaim as he does, and as it were in repletion of holy joys to burst out[6] with, "Thanks be to God for His unspeakable gift!" 19. As therefore the Apostle, nay rather the Spirit of God possessing and filling and actuating his heart, ceased not to exhort the faithful who had such substance, that nothing should be lacking to the necessiti”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Gittin 181a.103:7: The baraita continues: But stewards may not undertake to give charity on behalf of orphans, and they may not redeem captives on their behalf with their property. Nor may they do anything with the orphans’ property that does not involve a fixed expense. The Gemara explains that this last phrase serves to include that which is brought to comfort mourners. A steward may not use property belonging to the orphans in his charge for this purpose.”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Gittin 181b.103:7: The baraita continues: But stewards may not undertake to give charity on behalf of orphans, and they may not redeem captives on their behalf with their property. Nor may they do anything with the orphans’ property that does not involve a fixed expense. The Gemara explains that this last phrase serves to include that which is brought to comfort mourners. A steward may not use property belonging to the orphans in his charge for this purpose.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 73: giveth us richly all things to enjoy: that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life,” ( 1 Tim. 6:17-19 ). For the good works which we enjoy in eternal blessedness are compared to riches. I answer, that we shall never attain to the true knowledge of these passages unless we attend to the scope of the Spirit in uttering them. If it is true, as Christ says, “Where your ”
Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — ON WORKS AND ALMS. (part 11): may understand that their labours are given to God, and that whoever performs them deserves well of the Lord, Christ calls this "the offerings of God," and intimates that the widow has cast in two farthings into the offerings of God, that it may be more abundantly evident that he who hath pity on the poor lendeth to God. 16. But neither let the consideration, dearest brethren, restrain and recall the Christian from good and righteous works, that any one should fancy that he could be excused for the benefit of his c”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: at rebukes, but addeth instruction also, saying, “Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life.” “Which the Son of Man giveth 1243 1243 “shall give,” N.T. unto you; for Him hath God the Father sealed.” 156 What He saith, is of this kind: “Make ye no account of this earthly, but of that spiritual food.” But since some of those who desire to live in doing nothing have abused this speech, as though Christ would entirely abolish working, it is seasonable to say somewhat to them. For they slander, so to s”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: whenever their hands are not filled with corn, and wine, and oil, so much more value do we set on this shadowy, fleeting life, than on a blessed immortality. But those who, trusting to God, have once cast away that anxiety about the flesh, immediately look to him for greater gifts, even salvation and eternal life. It is no slight exercise of faith, therefore, to hope in God for things which would otherwise give us so much concern; nor have we made little progress when we get quit of this unbelief, which cleaves, as it were, to our ”

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