The Tithe That Binds, part 3
Having presented the case that Old Testament tithing is no longer binding as a law for New Testament believers, and having put forth the abiding principles of faith, sacrifice, and worship as the center of giving in the New Testament, I now want to present and answer the most common objections to my view that I have encountered over the years (some of which have already been addressed in the previous articles).
1) Some have said “Jesus commanded us to tithe”: This conviction comes primarily from Matthew 23:23/Luke 11:42. About the tithing of herbs, Jesus certainly says, “These you ought to have done, without neglecting the others” (Mt.23:23), but we must remember that the overall context and the overall biblical theology of this phrase (i.e., how it fits into the entirety of scriptural teaching) must guide our interpretation. Jesus is talking to Jews living under the Old Covenant system. We should expect Him to command them to tithe, just as He would command them to circumcise their baby boys, eat kosherly, observe all of the feast days, and keep the Sabbath Day holy.
If we are going to insist that Jesus is commanding us to tithe from these texts, then we must be consistent in our interpretation of other such commands from Jesus. For example, in John 13:14-15 Jesus commands His disciples, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you” (emphasis added). Admittedly, foot-washing is not an Old Testament law, but it does serve as a command of Jesus nonetheless. It is the very Word of God just as much as His Word on tithing, but few Christians would say that foot-washing is binding on New Testament believers (minus a few groups here and there).
2) Some have said, “I know that you have a seminary education but . . .”: I have to say that this one can be a bit disconcerting. What does a seminary education have to do with anything? Certainly, such an education can sway a person to my view on this issue. But just as certainly, an education can sway a person to believe that the tithe is still binding in the New Testament.
3) Some have said, “Abraham gave tithes to Melchizedek before the Mosaic Law”: I have briefly addressed this in Part 1 of this series but want to say a bit more here. While it is true that tithing predates the Law in the Old Testament, so too does circumcision. Every orthodox branch of Christianity agrees that circumcision is no longer binding on God’s people under the New Covenant. Some may object that circumcision was the sign of the old covenant. Therefore comparing tithing and circumcision is like comparing apples to oranges. I must respectfully disagree. I do so respectfully because I do agree that circumcision was the sign of the covenant. But I consider this a false dichotomy. Even though circumcision was the sign of the covenant, this makes tithing no less a part of the Mosaic Law. While tithing was not the centerpiece of the Law, it certainly was the major tool for funding the religious system that carried out the other laws and duties of the covenant such as circumcision. In other words, the tithe “paid” for the procedure of circumcision.
4) Some have said, “Won’t this encourage people to give less”: This may be the most frequent objection I have heard, that on one hand I consider to be the most reasonable. It is the most reasonable because it can be the most natural response. We might say this is man’s natural response to a financial issue. I’ve noticed over the years that people get antsy when the money gets tight in the local church. Our natural reaction to such a problem is usually law. We tend to believe that laying down a standard percentage for giving and then teaching that standard a bit dogmatically will lead to more faithfulness. But this misses the point of giving entirely. Law-based giving lends itself to legalism and worry over whether you have met the “standard.” Grace-based giving, however, lends itself to freedom in the Spirit. The “standard” for giving in a grace-based economy leads to a deeper reality of worship. The people that would use my interpretation of the tithe to wiggle their way out of “having” to give more money have already nullified God’s grace anyway. Both legalistic giving and libertarian giving miss the point of the Bible: grace-based giving.
While this series of articles on the tithe may have left some things unanswered, I pray that it serves to help us understand God’s Word and to keep lines of communication between Christians open.
Soli Deo Gloria,