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Tithing is an interesting subject, and often one of controversy. While tithing is certainly a biblical
concept, some churches teach that it is commanded of Christians, and some teach that it isn't. What
does the Bible teach regarding tithing under the New Covenant?
In order to understand how tithing fits (or doesn't fit) into the life of a Christian, we must first examine
tithing as it was originally commanded, it's purposes, and it's meaning. For this we go to the Old
Testament.
The word "tithe" simply means "tenth," and as it is used in the Bible, it refers to giving a "tenth" to
God. "A tenth of what?," you might ask. This will be discovered as Scriptures regarding the tithe are
studied.
Deuteronomy 12:5-6,11 tells us that the tithe was to be brought to "the place the Lord your God will
choose from among all your tribes to put His Name their for His dwelling" (Deut. 12:5).
Deuteronomy 12:17-28 continues along this line of thought, then speaking of the tithe being eaten.
Specifically, verses 17 and 18 say:
"Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil,
or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor
thy freewill offerings, or heave offering of thine hand: But thou must eat them before
the LORD thy God in the place which the LORD thy God shall choose, thou, and thy
son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is
within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest
thine hands unto."
Seeing as this is addressing the entire nation of Israel (vs. 12 makes that clear - note that the list
includes the Levites, hence it is not directed toward the Levites alone), it is apparently a second tithe,
since the first tithe was to be given entirely to the Levites. Deuteronomy 14:22-27 expands upon this
concept by commanding the people to "eat before the LORD thy God, in the place which he shall
choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of
thy herds and of thy flocks" (Deut. 14:23). The purpose of doing this? "...that thou mayest learn to
fear the LORD thy God always" (Deut. 14:23)
Continuing in this context, if the person could not get to the place "which the LORD thy God shall
choose to set his name there" (Deut. 14:24), then the person was to convert the tithe to money and
take the money "unto the place which the LORD thy God shall choose" (Deut. 14:25). Once there,
the person is commanded to buy "whatsoever thy soul lusteth after, for oxen, or for sheep, or for
wine, or for strong drink, or for whatsoever thy soul desireth" (Deut. 14:26), and again, to eat it there
before the Lord. This again is evidence against this being the first tithe, as it is not given explicitly
and completely to the Levites.
Every third year, this tithe (the second tithe) was to be kept in the local towns (wherever the person
tithing lived) for "the Levite, (because he hath no part nor inheritance with thee,) and the stranger,
and the fatherless, and the widow, which are within thy gates" (Deuteronomy 14:28-29). This is
restated in Deuteronomy 26:12-13. Again, this can be assumed to be the second tithe first from the
context, and secondly because it is not set aside solely for the Levites.
The Pharisee boasts of his tithing, among other things, and the tax collector simply asks for mercy
(nothing is mentioned of tithing in the case of the tax collector). Yet in this parable, the tax collector,
not the Pharisee, goes away justified (of course, the primary focus of this parable, as stated in
verse 14, is a lesson in humility - nonetheless, the principle of being justified without tithing, or not
being justified despite tithing, is still present).
Hebrews 7:1-10 gives a picture of tithing through the story of Abraham and Melchizidek as seen in
Genesis 14. Though it is described here, allusion is made to the first tithe (to the Levites), but it is not
commanded of Christians, nor does the writer seem to imply that this is an example to follow. This
passage is simply a picture, using Melchizidek, to show what kind of high priest we have in Jesus, as
opposed to the Levitical priesthood which has been done away with (this can be seen by reading the
rest of Hebrews chapter 7).
The Analysis
We've seen that the first tithe was instituted to support the Levitical priesthood (Numbers 18,
2 Chronicles 31:4-6,12). However, there is another aspect to the first tithe as well: thanksgiving.
You'll note that Abram gave a tithe to Melchizidek because Melchizidek (and God had) blessed
Abram (Genesis 14). This could easily take us off course into the realm of give-to-get theology,
however, it should be readily apparent that this giving was done as a matter of thanks in response to
blessing already received, not in order to receive blessing. Jacob also said he would give a tithe to
the Lord in response to what the Lord had done (would do) for him (Genesis 28).
Next we see that God says we tithe (this was in relation to the second tithe - this also referred to
eating it where He chose for "to place His name there") "that thou mayest learn to fear the LORD thy
God always" (Deuteronomy 14:23). So the tithe was a matter of helping the Israelites to learn
reverence for the Lord.
Again, the third year tithe (the second tithe collected every third year as described in
Deuteronomy 14:28-29) was in order to feed the Levites, strangers, fatherless, and widows among
the Israelites.
Three important facts to glean from these verses is that 1) Abram and Jacob gave out of thanks for
blessings received, 2) the tithe supported the priesthood, and 3) it was done so that the Israelites
could learn reverence for the Lord.
From these passages, it should be noted that if a Christian wishes to "tithe" according to the Bible,
they should be tithing of all they have, giving two tithes, and making sure that every third year, the
second tithe goes to support the strangers, fatherless, and widows in their town, as well as their
pastor and ministers. However, tithing is not commanded for Christians in any passage of the Bible.
to a promise made of their own volition, not a legalistic method of tithing. This point is again
reinforced by Paul's statement in verse 8 that "I speak not by commandment..." Notice in verse 12
that "if there be first a willing mind, it is accepted according to that a man hath, and not according to
that he hath not." Implicit in this verse is that the gift is not acceptable if the willingness is not there.
Paul further explains that this giving is so that there might be equality among the saints (apparently,
many among the saints in Jerusalem were impoverished).
Moving on to chapter 9 (which is a continuation of chapter 8), Paul states that his reason for writing
about this is so that they will be ready when the time comes to collect the money to take to
Jerusalem (verse 3). He continues by stating that he wants it ready so it will be "that the same might
be ready, as a matter of bounty, and not as of covetousness" (verse 5 - that it is given willfully, not
grudgingly). This again enforces the idea that giving should be done willingly. Paul continues to
reinforce this thought in verse 7 when he states, "Every man according as he purposeth in his heart,
so let him give ; not grudgingly, or of necessity: for God loveth a cheerful giver." Paul also states that
God gives us what we need to be able to give (verse 10), so we can continue to give generously. He
again gives reason for the giving in verses 12-15. Therefore, we should give to help the saints who
are in need.
Still we have not seen any instance in the New Testament where people were urged or commanded
to tithe. You would think that if a command to tithe would be given, it would be given to those who
were new to the faith, especially Gentiles, who would not necessarily be aware of the Jewish laws
and customs. However, when a question arises how to deal with Gentiles who were being added to
the church, the apostles and elders met together, and led by the Holy Spirit, decided on some
requirements for the Gentiles. Their requirements were four-fold: "... abstain from pollutions of idols,
and from fornication, and from things strangled, and from blood" (Acts 15:20). They then wrote a
letter "unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia" (verse 23), stating
that these requirements came from the Holy Spirit (verse 28), and restating "that ye abstain from
meats offered to idols, and from blood, and from things strangled, and from fornication" (verse 29).
Surely this would have been a most appropriate time to institute a tithe among the churches, yet the
Holy Spirit, the elders, and the apostles did not.
Conclusion
In light of all of the evidence presented, tithing is not a principle which Christians are subject to, but
was part of the Mosaic law. Rather, Christians should give out of the willingness of their heart, and
thanksgiving to and reverence for God, both for who He is and for the blessings He has bestowed
upon them. Giving is done in response to the good teachings which Christians receive, to support
those who teach, and to support saints in need. By following these teachings, and the examples set
by New Testament Christians, we may always give willingly and joyfully, and please God with what
we have and bring to offer.
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