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Any reasonable reading of the New Testament exhorts Jesus followers to holistically give their resources in loving service to others. In 2 Corinthians 9 Paul tells his readers to give generously and cheerfully, not reluctantly or under compulsion. Likewise, in 1 John 3 the apostle writes, “If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person?” It’s an essential facet of Kingdom ethics to give of one’s time, energy, and possessions.1 What’s in dispute is the widespread teaching on tithing.
Tithing ≠ giving financially. A tithe is specific expectation of giving. It’s a proportional gift of 1/10 earnings or product to support the Church. With that distinction in place, tithing isn’t explicitly commanded in the New Testament nor is it implied to be part of the New Covenant. Nowhere does Jesus, Paul, John, Peter, or anyone else suggest a principle like, “Give 10% of your income to the Church.” It’s simply not there. 1 Corinthians 16 does point to taking up a regular collection to support the poor, the saints, and the clergy but, again, the concept of tithing is altogether absent.
The concept of tithing comes from the Old Testament, but even there it’s not a simple one-tenth. If you dig into the technicalities, it was a complex three-tithe system organized on a seven-year cycle.2 It was a social support system with mandatory participation that’s roughly equivalent to a modern taxation system. Of course, it’s important to remember the law was not abolished by the New Covenant but fulfilled and magnified.3 In the New Testament text, financial giving is seen as a privilege flowing from gratitude rather than an obligation flowing from resentment.
So, where does this leave us? Four ideas for consideration. First, tithing is out. Stop teaching it. Second, all money is God’s money. It’s kinda like we’re house sitting for God. From a Jesus-centric perspective, all that you “own” is just borrowed from God’s creation. Third, it’s normative for the people of God to holistically give of their resources to lovingly serve others. Kingdom ethics call for support for the poor, the saints, and our spiritual shepherds.4 Fourth, we need to radically rethink financial justice. Hint: it involves generosity and hospitality, charity and redistribution.
The original beatniks had deep-seated suspicion about religious institutions’ ulterior motives, especially around money. It defies Christian culture, but I’ve come to accept that some degree of that skepticism is good, healthy, and probably even necessary.5 Yet I’ve also moved into an acceptance that any teaching that calls people to give of their money for selfless rather than selfish causes will inevitably be awkward and complicated even with “best practices.” Nevertheless, Jesus encouraged it and this broken world desperately needs it. It makes the world a better place.
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In Matthew 6 Jesus taught, “Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also.” Also, in Acts 20 Paul reminds them that Jesus once taught that it is more blessed to give than to receive.↩
The seventh year corresponded with the Shemittah-cycle where the land was allowed to rest and the annual tithes were suspended. In the third and sixth years of this cycle the second tithe was replaced with a tithe for the poor. Again, it was complicated. Biblical scholars debate the specifics, but it probably averaged out to somewhere around 22-23% per year.↩
The ante was upped, not lowered. For example: don’t murder –> don’t hate.↩
If it’s internally begrudging or externally compulsory, somethin’ has gone wrong.↩
Financial skepticism? Good. Financial selfishness and/or pessimism? Bad.↩
