Last time, I mentioned preachers that produce errant doctrines using the ideas of “exegesis” and “hermaneutics”, warping the plain reading of the text. While many doctrines are produced this way, nothing is more plainly warped and so violently and wrongly defended as the tithe. Unfortunately I’m sure this is familiar to most readers who have had anything to do with church, since it involves bringing in money for these same men to satisfy their own appetites (Romans 16:17-18) for building of their own empires. I mentioned one example in the course of reviewing this book. I heard another example of a pastor recently that warped the correct teaching of giving in the New Testament and then promptly brushed over the Old Testament Scripture as correct, misinterpreting both texts, and came off rather violently in doing so. Preachers have taken advantage of the average lack of knowledge or willingness to question (Acts 17:11) of the average Christian in order to force Christians to give to them out of fear.
The Prototypically Preached Tithing Verses
This post aims to discuss the proper interpretation of the texts involving tithing. It’s good to start with the exact text in question, which most of us have heard:
Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. (Mal 3:7-10)
Most preachers brush over exactly what this is saying and rain down the threat that you are “robbing God” by not coughing up 10% of your salary. But we won’t today. Most good teaching on Biblical interpretation will use the rule “context before content”. This establishes the audience and time. Or even simpler, we let Scripture define Scripture where possible and don’t try to make it into an allegoric passage as most preachers do. I’ll cover the sticking points of Malachi in understanding it as the original readers would have.
Tithes
If we look into the Old Testament for original Scriptures where God mandates the tithe, we’ll actually find that God mandated three tithes upon the Israelites.
I won’t go into each of these passages explicitly (please read them). The point to make here is that there is a divergence from what we typically hear about this passage. The tithes were the taxation system for the nation of Israel and ultimately called for 23.3% of what people got from the land. This requires special notice. We’ll see from reading Leviticus 27:30 & 32:
And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S: it is holy unto the LORD. (Lev 27:30)
And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the LORD. (Lev 27:32)
Note that if they didn’t get it from the growth of the land or something that fed on the land they weren’t to tithe it at all!
Offerings
Offerings again present another term which is warped out of what the original readers of Malachi would have understood. References are abound in the Old Testament. Deuteronomy 12:11 illustrates this as well as reading Numbers 18:21-31:
Then there shall be a place which the LORD your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the LORD:
(Deut 12:11)
Offerings relate to the burnt offerings, heave offerings, and wave offerings that were required of the people outside of the tithe.
Storehouse
“Storehouse” is probably the idea that is worst mangled in Malachi, as preachers make this into an allegory of their church. But Scripture offers a concrete definition in 2 Chronicles 31:11-12; Nehemiah 10:37-39; Nehemiah 13:10-13. Quoting one below:
Then Hezekiah commanded to prepare chambers in the house of the LORD; and they prepared them, And brought in the offerings and the tithes and the dedicated things faithfully: over which Cononiah the Levite was ruler, and Shimei his brother was the next. (2Ch 31:11-12)
This makes it pretty clear that there would have been rooms in the Temple to keep plants (grain) and livestock that have been given, like the grain silos we see around many farms.
Back to Malachi
Now given this Scriptural understanding, it’s pretty clear that Malachi was addressed to the Israelite people regarding the tithes and offerings required them. It requires no allegory or twisting to gather the plain meaning of this passage. The people were neglecting the tithes and offerings that were dedicated to the LORD, hence were robbing Him and robbing His interests. What were those? The Levites didn’t receive an allotment upon entering Israel and had no inheritance (and hence was “poor”). The Lord was to be honored by the festivals He called for in conjunction with the temple. And “the poor” included all those in lesser circumstances (the stranger, and the fatherless, and the widow).
The message of Malachi we should take is that by neglecting their tithes and offerings, they were dishonoring God and robbing from the poor. These things at this time were meant to be good news to the poor. It’s ironic that in the imposition of the tithe in churches today that the lesson of the widow’s mites (Luke 21:1-4) is completely forgotten! The tithe in the modern church is definitely very grievous news to the poor!
Then we should apply another rule: For the Christian, things that have to do with ceremonial law or laws of the nation that God laid down are null and void! We don’t have to pay tithes and offerings as Christians any more than we have to offer burnt offerings of unblemished lambs for the remission of our sins or be circumcised. To any preacher or believer of the tithe, I ask where they bring their lambs for their sins.
Christ rid us of the need for justification by the Law, yet those that advocate for the tithe bring Christians back into the Law. Scripture points this out repeatedly (Galatians 5:3; Colossians 2:13-17; Hebrews 7:5). A litany of Galatians with “tithe” replacing “circumcision” is definitely warranted for anyone claiming Christ that believes in the tithe!
But what about Jesus? Didn’t he affirm the tithe?
Usually in opposition to their interpretation of Malachi, preachers will bring up what Jesus had to say to the scribes and Pharisees:
Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. (Mat 23:23)
Note again if sound rules of Scriptural interpretation are applied, this again points to Old Testament requirements. Jesus was not addressing His disciples and did not affirm the tithe for them!
History of the Tithe
Having established the idea that the tithe is a strange teaching to the First Century Church, it’s worthy to look at how the tradition came to be:
Charting the history of Christian tithing is a fascinating exercise. Tithing spread from the state to the church. Here’s the story. In the seventh and eighth centuries, leasing land was a familiar characteristic of the European economy. The use of the tithe, or the tenth, was commonly used to calculate payments to landlords. As the church increased its ownership of land across Europe, the 10 percent rent charge shifted from secular landlords to the church. Ecclesiastical leaders became the landlords. And the tithe became the ecclesiastical tax. This gave the 10 percent rent charge new meaning. It was creatively applied to Old Testament law and came to be identified with the Levitical tithe! Consequently, the Christian tithe as an institution was based on a fusion of Old Testament practice and a common system of land-leasing in medieval Europe.
By the eighth century, the tithe became required by law in many areas of Western Europe. But by the end of the tenth century, the tithe as a rent charge for leasing land had all but faded. The tithe, however, remained and it came to be viewed as a moral requirement supported by the Old Testament. The tithe had evolved into a legally mandatory religious practice throughout Christian Europe. (1)
Conclusion
It’s easy when your eyes are opened to tradition to see these things for what they are. I know I’ve seen the power of tradition in believing what was said instead of digging into these things myself. It’s a hard journey to get past “what we’ve always done” to see the plain teaching of Scripture and what is required. In the way are men who have grown to benefit from two other traditions that go against Scripture (constructing buildings and clergy pay) who vigorously defend their own interests instead of justifying God in all things. In the next post, I’ll describe the teaching that the disciples of Christ were given.
(1) Pagan Christianity by Frank Viola and George Barna. p177.