While
the Old Testament concept of tithing was clearly commanded, its not so in the
New Testament. Due to lack of clarity in this matter many people have contested
whether tithing applies in the New Testament. Some scholars take tithing as an oppressive
ecclesiastical order that lacks clear biblical backing. They question whether
this practice is to be continued in the New Testament or not.
As
Wright says the payment of tithe was a kind of comprehensive welfare program
for those in the service of the Lords Temple and those who were truly destitute
like the landless and familyless. It was expected that Israel would be excited
about this divine program but this was not the case as we see it early in
Israel’s history (Judges17:7-13, 18:19-20) and later in Mal 3:8-10). Besides
tithing other measures that had been instituted to take care of the poor included
the annual gleanings (Exo. 23:10-11, Deut. 24:18-22), the sabbatical year arrangements
which included all that grew by itself on the fallow land (exod23:10-11), the cancelation of debts (Deut 15:1-11) and the
freeing of Hebrew slaves (Deut 15:12-18).
The
triennial tithe also ensured that the Israelites would bring 10% of all their
produce to create a store where the social fund would help support the needy thus
making sure they are all covered and cushioned from abject poverty. In this
case the law had built a broad moral and emotional ethos. The Old Testament
emphasis on gratitude to and imitation of
God as a motivation and compassion and generosity as key virtues[1]
the care for the poor and Levites then could be considered a legitimate test of
obedience to the rest of the law and in
extension to God. And thus when Jesus said that justice, mercy and faith are
weightier matters (Matt23:23) that deserve prominence in our quest to do His will he was
referring to this expected outcome of Israel’s obedience.
Just
as there was a temptation for the religious leaders at Jesus’ time to
substitute one for the other, so it is for Christians to emphasis grace without
paying attention to the tangible indicators of our obedience to God. God
expected an alignment between the Israelites outward works and their inner
spiritual disposition. This was lacking then and still lacking today. There’s
indeed need for congruence between our outward actions and our inner spiritual
disposition. As Jesus indicated justice, mercy and faith are weighty
matters of the law[2]
because they cannot be done casually or routinely. To reflect justice, mercy
and faith requires our emotional entanglement, a crisis on our personal opinion
and what is Gods will for us in relation to others, the poor and the Levitical priesthood
then and the church’s mission, its workers and the poor, windows and orphans. If
the believers who are the body of Christ fail to reflect justice, mercy and
faith then their faith is empty, filled only with rituals and showmanship,
a botched kind of religion which lacks depth of character, the qualities’ that
fan the flames of our practice of the principle of tithing and giving (Jas
1:27).
For
an Israelite to give an offering to the Lord with gratitude was to declare that he had indeed met his
obligation by giving the sacred portion
to the Lord and the poor as required by
the tithing law(Deut 14:28-29). “Only on that basis could he claim to have not
forgotten any of Gods commands.”[3]
The giving to the needy was not only a sacred duty but the only way to define
their obedience to the law. [4]
It is my firm
believe that by practicing tithing the church levels the playing field to all believers who
as the body of Christ equally contribute to its well being (Eph 4:16) and purpose. All gave
ten percent. In other words obedience to God is not grievous for either category. When it comes to other offerings there the spirit of gratitude now set the boundaries for each believer.
