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Nicodemus is a biblical figure mentioned in the Gospel of John, specifically in chapters 3, 7, and 19. Nicodemus was a Pharisee, a member of the Jewish ruling council called the Sanhedrin, and a teacher in Israel. He is famously known for his nighttime conversation with Jesus Christ.

The Sanhedrin

The Sanhedrin was a Jewish judicial and religious council that existed during the time of the Second Temple in Jerusalem. It played a significant role in the governance and legal affairs of the Jewish people in ancient Israel. It was composed of religious leaders that included high priests, elders, and scholars responsible for making important decisions related to Jewish law and religious observance. It had both religious and civil authority, overseeing matters of both religious doctrine and civil law within the Jewish community.

The Sanhedrin had a total of 71 members led by the high priest as the chief authority. It held its meetings in a chamber known as the Chamber of Hewn Stone, located within the Temple complex in Jerusalem. The Sanhedrin had the power to interpret Jewish law, issue legal judgments, and enforce punishments, including the authority to impose the death penalty in certain cases. It also had the responsibility of maintaining public order and upholding religious traditions.

One of the most notable events associated with the Sanhedrin was its involvement in the trial of Jesus of Nazareth which led to His crucifixion. The Sanhedrin’s authority diminished after the destruction of the Second Temple in 70 CE, and it eventually ceased to exist as a formal institution.

Lesson 1

In John 3:1–21, Nicodemus approached Jesus under the cover of darkness to seek spiritual guidance. He acknowledged Jesus’ authority as a teacher from God and expressed his belief in Jesus’ signs and miracles. In response, Jesus spoke to Nicodemus about the importance of being spiritually born again to enter the Kingdom of God.

Despite being a prominent member of the Jewish community and a dedicated follower of the Jewish religion, Nicodemus must have felt a spiritual void in his life. It is possible that Nicodemus was seeking something more meaningful or fulfilling in his faith—a complete connection with God.

Many people who seek spirituality find that formal religion does not satisfy their needs. While formal religion provides structure, community, and established belief systems, its practices and rituals feel impersonal and rigid. Describing the Jewish religion of His day, Jesus said: “These people honour me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules” – Matthew 15:8-9 (NIV).

In a world where we are constantly seeking fulfillment, Jesus offers complete satisfaction. He meets our deepest needs and desires in a way that no religious practice can. Instead of temporary happiness, He offers everlasting joy. It is only through a relationship with Him that we can experience true fulfillment and purpose. With Jesus, we lack nothing, and we can find peace in His presence. In John 4:13-14 He says, “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” (NIV).

Lesson 2

John 7:45–52 recounts a dialogue and discussion that took place among the chief priests, Pharisees, and Nicodemus regarding Jesus. The temple guards, who had been sent to arrest Jesus, returned empty-handed. When questioned by the chief priests and Pharisees as to why they had not brought Jesus, the guards explained, “No one ever spoke the way this man does.” This statement by the guards implies that they were captivated by Jesus’ words and were hesitant to arrest Him because of the authority and power they sensed in His teaching. The Pharisees responded with criticism, saying, “You mean He has deceived you also? Have any of the rulers or of the Pharisees believed in Him? No! But this mob that knows nothing of the law—there is a curse on them.”

Nicodemus, who was a Pharisee himself and a member of the Sanhedrin, interjected and asked the Pharisees if the law condemned a person before hearing him. This was a subtle defense of Jesus’ right to a fair hearing. The Sanhedrin was destined to make inaccurate judgments about Jesus’ character in the absence of a truthful presentation of the facts.

Today, Christ’s message is facing a significant challenge due to the misrepresentation of its values and teachings by individuals who claim to be Jesus’ followers. Many people equate Christianity with a self-help program, a get-rich-quick system, and a way of evading suffering. Christianity is really about transformation through faith in Jesus Christ. Through faith in Jesus, one is reconciled to God and becomes a righteous person in His sight. This transformation involves a change in attitudes, behaviour, and priorities, not a change in one’s financial and social status as is taught in many churches. Ultimately, the goal of Christianity is to become more like Christ and to live a life that is pleasing to God, not to accumulate earthly goodies.

Many pulpits fail to properly explain the Gospel of Christ. This vital message is often skimmed over or glossed over, leaving believers with a shallow understanding of Christianity. Without a thorough understanding of the Gospel, churchgoers will struggle to fully embrace its life-changing power and be effective in sharing it with others.

Lesson 3

In John 19:38–42, after Jesus’ crucifixion, Nicodemus joined Joseph of Arimathea in preparing Jesus’ body for burial and placing it in a tomb.

Jesus’ death took place during the Passover season, which falls on the 14th day of the Jewish month of Nisan, typically in late March or early April. This was an important event in the Jewish calendar that commemorated the liberation of the Israelites from slavery in Egypt.

The synchronization of Jesus’ death with the Passover festival carries significant symbolic meaning. In the Jewish tradition, the Passover lamb was sacrificed as atonement for sins and a symbol of redemption. Jesus is the ultimate sacrificial Lamb of God, whose death and resurrection bring forgiveness and salvation to humanity. The connection between Jesus’ death and the Passover underscores the reality of Jesus as the fulfillment of Old Testament prophecies and the embodiment of God’s redemptive plan. The Old Testament animal sacrifices point to the coming Messiah Who was to offer Himself as the ultimate sacrifice for the forgiveness of sins. This sacrifice was fulfilled in the Person of Jesus Christ, Who willingly gave His life on the cross for the salvation of humanity.

As someone who is well versed in Jewish history and the Scriptures and a keen follower of Jesus’ teachings concerning His death and resurrection, Nicodemus must have recognized the profound implications of Jesus’ death for all of humanity. He understood that through Jesus’ sacrifice, people would find redemption and salvation and that this event would forever alter the course of history. Through His death and resurrection, we can now have eternal life and be reconciled to God.

Conclusion

Nicodemus, the seeker of truth, plays a significant role in the Gospel of John. His encounters with Jesus showcased a journey of faith, personal transformation, and the willingness to live out what he believed to be right. From his initial secretive meeting with Jesus under the cover of night to his defense of Jesus within the religious council and his participation in the burial of Jesus, Nicodemus’s story is one of curiosity, growth, and unwavering commitment.

As the pages of the New Testament close, the specific details of Nicodemus’s later life fade into the background. However, the impact of his encounters with Jesus and his example of seeking truth, embracing transformation, and demonstrating courage continue to resonate. Nicodemus’ legacy challenges and inspires generations to come, urging them to recognize the emptiness of religion and to seek Jesus as the ultimate truth. His story invites us to examine our own lives, encouraging us to cling to Jesus with genuine faith.

This is the fifth and final part of a series titled “Rethinking Tithing.” In this part, we will look at three Scripture verses that are used to justify the practice of tithing in the present New Testament church. This list is by no means exhaustive; I have picked them because they are the most commonly used in charismatic churches to justify tithing.

Context is king

As we examine these three verses, what will immediately come to our attention is that the interpretation of these verses is glaringly out of context. It is important to carefully consider the historical and cultural context in which these verses were written in order to fully understand their intended meaning. Simply taking them at face value without context, as is the norm in charismatic churches, can lead to misinterpretation and misapplication.

Context refers to the circumstances or background in which something occurs or exists. In any form of communication, whether written or spoken, the context plays a vital role in determining the meaning and significance of the message. When something is taken out of context, it can lead to a range of negative consequences, including misunderstandings, misinterpretations, and conflict. John Henrik Clarke once said, “If the context of the words is not correct, then the words become a lie.”

Taking something out of context means using a statement, phrase, or idea without considering the larger context in which it was originally presented. It is the act of isolating a specific part of a larger message and using it to support a particular point of view, while ignoring the intended meaning or message of the original context.

 “Do not add to what I command you and do not subtract from it, but keep the commands of the LORD your God that I give you” – Deuteronomy 4:2 (NIV).

One of the primary reasons why it is essential to keep to the context is that it allows for accurate interpretation so that “when you walk, your steps will not be hampered; when you run, you will not stumble” – Proverbs 4:12 (NIV). Every message or communication is influenced by its surrounding circumstances, such as the speaker’s intention, the audience, and the cultural context. When a message is taken out of context, these essential elements are missing, and personal ideas can be injected into the text. “Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy NEVER HAD ITS ORIGIN IN THE HUMAN WILL, but prophets, though human, spoke from God as they were carried along by the Holy Spirit” – 2 Peter 1:20-21 (NIV).

“Tithing” verses

Verse one: “Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former” – Matthew 23:23-24 (NIV).

In this text, Jesus is speaking directly to the Pharisees and religious leaders who were considered experts on Jewish law and tradition. He criticizes them for their obsession with minor details of the law, such as tithing herbs like mint, dill, and cumin, while neglecting the more important matters of justice, mercy, and faithfulness.

Advocates of tithing say that Jesus’ words “You should have practiced the latter [practicing justice, mercy and faithfulness] without neglecting the former [practicing tithing]” are a validation on His part of the practice of tithing in the New Testament Church. According to this argument, Jesus said we should not neglect tithing. But we need to examine the context of this text to get the proper picture.

At this point in time, the Old Covenant was still in effect since Jesus had not yet gone to the cross. This insight helps us understand why Jesus kept pointing the Jews to the Law of Moses instead of the principles of the new covenant. For example, in Mark 10, a man approached Jesus with the question “What must I do to inherit eternal life?” – Mark 10:17 (NIV). Jesus’ response was not like Paul’s and Silas’ response to a similar question where they said, “Believe in the Lord Jesus, and you will be saved —you and your household.” – Acts 16:31 (NIV). Instead, Jesus in His response made reference to the Old Covenant: “You know the commandments: ‘You shall not murder, you shall not commit adultery, you shall not steal, you shall not give false testimony, you shall not defraud, honour your father and mother” – Mark 10:19 (NIV).

What did Jesus hope to achieve with His references to the Old Covenant? Well, the Old Covenant was meant to point the Jews to a Saviour Who would come and avail eternal salvation to all. Paul writes, “These are a shadow of the things that were to come; the reality, however, is found in Christ” – Colossians 2:17 (NIV). The laws and regulations in the Old Covenant were given to point the Jews towards the coming Messiah. Elsewhere Jesus said to the Jews: “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life” – John 5:39-40 (NIV). So, by making references to the Mosaic Law, Jesus was actually pointing the Jews to Himself. He saw Himself as the fulfillment of the Law and wanted the Jews to recognize Him as such. Throughout His ministry, He demonstrated that His teachings aligned with the spirit of the Law and urged people to embrace Him as the fulfillment of their religious practices.

The main point Jesus is making in Matthew 23:23–24 is not the requirement to tithe. He was exposing the hypocrisy of the scribes and Pharisees in their meticulous observance of the smallest outward, observable actions required by the Law, while neglecting the more important inward matters also addressed by the Law; matters of justice, humility, and righteousness.

Verse two: “Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! Now the law requires the descendants of Levi who become priests to collect a tenth from the people —that is, from their fellow Israelites—even though they also are descended from Abraham. This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises” – Hebrews 7:4-6 (NIV).

This text makes reference to an account recorded in Genesis 14. In this narration, we meet two figures in the Old Testament, Melchizedek and Abraham, who share a unique relationship. Melchizedek was a priest and king of Salem, while Abraham is the patriarch of Israel and father of the Jewish nation. It is noteworthy that Melchizedek was both a king and a priest, a unique combination in the ancient world. Abraham had just defeated a group of kings who had taken his nephew Lot captive. On his way back from battle, he was met by Melchizedek who brought him bread and wine and blessed him in the name of God Most High. Abraham then gave Melchizedek a tenth of everything he had acquired in battle.

Advocates of tithing often point to the example of Abraham tithing to Melchizedek in the Old Testament as evidence that tithing is a practice that should continue in the church today. They argue that this act demonstrated Abraham’s faithfulness and obedience to God, and that it established a precedent for tithing in the future. They teach that tithing should be followed by people of all generations as it is a truth that predates the Mosaic Law as illustrated in the Abraham-Melchizedek story.

Again, we need to examine the context of these verses so as to accurately determine what is being communicated. From Chapter 4 onwards, the writer of the book of Hebrews discusses the significance of Jesus as a High Priest and the superiority of the new covenant established through His sacrifice.

In Chapter 7, the writer of Hebrews uses the example of Abraham tithing to Melchizedek to illustrate the superiority of Jesus as our High Priest relative to the priests of the Old Testament. Melchizedek, who was both a priest and a king, was superior to Abraham who was the father of the Israelite nation and their patriarch. Jesus, Who is both a Priest and a King like Melchizedek, is similarly superior to all the priests of the Old Testament because He is eternal. The message here is that Jesus is the ultimate High Priest Who has the power to intercede on our behalf and bring us into a right relationship with God. In this way, Jesus is superior to the Old Testament priests and is “therefore able to save completely those who come to God through him, because he always lives to intercede for them” – Hebrews 7:25 (NIV).

And so, by examining the context, we see that the chapter is focused on the superiority of Jesus as a High Priest in comparison to the priests of the Old Testament. While the passage does mention Abraham tithing to Melchizedek, it does not provide an argumentative basis for modern-day tithing practices in the church.

Moreover, it is important to note that Abraham gave his tithe to Melchizedek as a voluntary sign of thanks. His action was not in obedience to any requirement of the law or any commandment. It was a voluntary act of thanksgiving in recognition of Melchizedek’s role as a priest of God. Additionally, Abraham did not tithe to Melchizedek from his income, but from the spoils of war. The tithing of spoils of war was a common practice in ancient times where it was seen as a way to honour the divine and seek blessings for future battles.

Verse three: “Will a mere mortal rob God? Yet you rob me. But you ask, ‘How are we robbing you?’ In tithes and offerings. You are under a curse – your whole nation – because you are robbing me” – Malachi 3:8-9 (NIV).

This passage has been used by many pastors and religious leaders to guilt their congregations into giving more money to the church. They claim that failure to tithe or give generously to the church is a sin and that those who do not give enough are robbing God and are subject to His curse.

The book of Malachi is the last book in the Old Testament of the Christian Bible and is believed to have been written around 400 BC. The book contains a message of rebuke and correction from God to the Israelites. The people had fallen into complacency and were no longer following God’s commands. The priests had become corrupt and were not leading the people in righteousness. Malachi challenges the people to return to God and to live according to His ways. He addresses issues such as neglecting the temple, intermarriage with pagan nations, dishonesty in business dealings, and the withholding of tithes and offerings.

The old covenant, which was established between God and the people of Israel, is no longer applicable to the Church. This is because the Church is founded on the new covenant established through the death and resurrection of Jesus Christ. The old covenant ritual laws that demand tithing, dietary restrictions, and sacrifices are no longer necessary for Christians to follow in order to receive salvation and enjoy a relationship with God. For more on this, please read Part One of this series. 

The guilt tool

In churches today, guilt has proven to be an effective tool of manipulation where tithing is concerned. Through the use of passages such as Malachi 3:8–9, pastors induce guilt as a tactic to gain control and influence the behaviour of their congregants for their own benefit.

While this advances them financially, cash-strapped congregants end up feeling guilty about their failure to tithe. They begin to see themselves as inherently bad or unworthy of forgiveness. They end up doubting their salvation and feeling lost in their faith. I mean, what could possibly be worse than taking a cut from the Almighty? It’s not like God has any other means of acquiring wealth, right? Sarcasm aside, Christians who fail to tithe struggle with feelings of isolation and separation from God and their local congregation. There are cases of Christians who suffer a loss of faith and carry a feeling of spiritual emptiness as a result.

If you are such a person, you need to understand that Jesus’ sacrifice on the cross has made you legally perfect. He bore the punishment for your sins and reconciled you with God, allowing you to be seen as righteous and pure in God’s eyes. You are in your depressed situation because you have sought justification before God by observing the Law, in particular the law of tithing. The true Gospel points you to Jesus because “through him [Jesus] everyone who believes is set free from every sin, a justification you were not able to obtain under the law of Moses” – Acts 13:39 (NIV).

It is by entirely trusting Jesus as our Saviour that we can experience fullness of freedom from the yoke of bondage to the law of tithing. As believers, we can rest assured that our salvation and acceptance before God are secure, and we can confidently approach God knowing that Jesus’ sacrifice has made us legally perfect. The writer of Hebrews says, “For by one sacrifice he [Jesus] has made perfect forever those who are being made holy” – Hebrews 10:14 (NIV). The Hebrews writer continues to say, “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water” – Hebrews 10:22 (NIV). This leaves no room for guilt for the believing saint. This truth allows you to fully enjoy your walk with God without any guilt or negative emotions. The payment for your full redemption has already been made. You are now free! “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” – Galatians 5:1 (NIV).

Conclusion

It is vitally important that we do not twist God’s word to propagate a false narrative. As believers, we are called to be ambassadors of the truth and to represent God’s character and message accurately. We must take care to study and understand the context of Scripture, to interpret it accurately, and to apply it appropriately to our lives. We must also guard against the temptation to use Scripture to promote our own agenda or to justify our actions. We should seek to align ourselves with God’s will and purpose, and to reflect His truth and love to the world around us. By doing so, we can be effective witnesses of His grace and mercy and fulfill our calling as followers of Jesus Christ.

This is the fourth part of the series “Rethinking Tithing” and is closely connected with Part 3. In Part 3, we discussed how tithing in the Old Testament was primarily an agricultural practice. Part 4 builds upon this by examining who in ancient Israel tithed.

In the second part of this series, we saw that tithing was a way to support the priests and Levites who served in the Temple. These priests and Levites were not permitted to own land and depended on these offerings for their livelihood.

Universal law?

The goal of tithing in the Mosaic Law was to support the Levites, and the poor, and facilitate Jewish festivals. The Levites, who were the priestly class, did not have a specific land allocation like the other tribes of Israel. Instead, they were supported by the tithes of the other tribes. These facts point us to yet another little-known truth about Old Testament tithing. Since the tithe consisted of crops and animals only, and since its end goal was to provide food for the temple workers, only farmers who produced food were required to tithe.

The tithing law only applied to Jews who were involved in the agricultural sector and not to those who were engaged in other professions. These professions include domestic hired hands, fishermen, miners, lumber workers, construction workers, soldiers, weavers, potters, manufacturers, merchants, government workers, and the priests themselves. The tithing law was not a universal law that applied to all Jews, but rather a specific law that only applied to those who earned their keep from the agricultural sector.

Dr. Russell Kelly, in his book “Should the Church Teach Tithing?  A Theologian’s Conclusions about a Taboo Doctrine” writes: “The Bible clearly teaches that only Israelite landowners and Israelite herdsmen inside Israel were required to tithe their increase. This very narrow, but true, definition eliminates all non-landowners, all tradesmen, and all who were too unfortunate to afford to raise stock animals for a living in Israel. Neither was this narrow definition of tithing ever changed among Jews for over a thousand years; it was still the definition during the time of Jesus.”

The example of Jesus

According to the Bible, Jesus was a carpenter by training. The Gospels describe Him as being the son of a carpenter and working in the same trade as His earthly father. When He visited His hometown to preach, the chitchat in town was, “Isn’t this the carpenter’s son?” – Matthew 13:55 (NIV).

The Jewish law stated that a father was required to teach his son a profession or trade by the age of 13. Jesus learned carpentry from His earthly father, Joseph, and it is mentioned in the Bible that He worked as a carpenter before beginning His ministry. As a carpenter, Jesus would have been skilled in working with wood and other materials to create objects such as furniture, doors, and agricultural tools. His skills as a carpenter may have also influenced His teachings, as He often used carpentry-related metaphors in His parables.

As a carpenter, Jesus did not own land, produce crops, or keep livestock. Therefore, He was exempt from the obligation to tithe. That is why, in Capernaum, the temple officials engaged with Him about His temple tax payments and not His tithing.

After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma temple tax came to Peter and asked, “Doesn’t your teacher pay the temple tax?” “Yes, he does,” he replied. When Peter came into the house, Jesus was the first to speak. “What do you think, Simon?” he asked. “From whom do the kings of the earth collect duty and taxes —from their own children or from others?” “From others,” Peter answered. “Then the children are exempt,” Jesus said to him. “But so that we may not cause offense, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours” – Matthew 17:24-27 (NIV).

The tithe and the temple tax were two distinct religious obligations in ancient Jewish society. The tithe was the practice of giving a tenth of one’s agricultural produce and livestock to support the priests and Levites who served in the Temple. The temple tax was a mandatory annual levy that was required of every Jewish male over the age of 20. This tax was used to support the maintenance and upkeep of the second Temple in Jerusalem. Unlike the tithe, the temple tax was paid in the form of money rather than agricultural produce or livestock.

Jewish non-agriculturalists

The Old Testament tithing law highlights the cultural significance of food and animals and their role in Jewish religious practices. Accordingly, farmers are most mentioned when it comes to the tithing law at the expense of other economic workers.

Jewish craftsmen played a vital role in the construction and maintenance of religious and secular buildings, as well as the making of various items and tools needed for daily life. From the time of Moses and the construction of the Tabernacle in the wilderness to the rebuilding of the Temple in Jerusalem after the Babylonian exile, Jewish craftsmen were an essential part of Jewish society.

One of the earliest references to Jewish craftsmen in the Old Testament is found in Exodus 31, where God commands Moses to choose Bezalel and Oholiab as the chief artisans for the construction of the Tabernacle. Bezalel was a skilled craftsman in gold, silver, and bronze, while Oholiab was skilled in weaving and embroidery. These men, along with other skilled craftsmen, were tasked with creating the various items and furnishings for the Tabernacle, including the Ark of the Covenant, the altar, and the menorah.

After the Tabernacle was completed, Jewish craftsmen continued to play a vital role in the construction and maintenance of the various structures and buildings needed for worship and daily life. During the time of King David, skilled craftsmen were employed to build the king’s palace as well as the Temple in Jerusalem. The temple was a massive undertaking that required a wide range of skilled craftsmen, including carpenters, stonemasons, metalworkers, and textile workers.

In the New Testament, we find the Apostle Paul who worked as a tentmaker to support himself financially. During the time of the Roman Empire, tentmaking was a common profession for many individuals. This trade involved the production and sale of various types of tents and other outdoor gear such as awnings, tarps, and canopies. Tent-making also played a vital role in the Roman military, providing soldiers with portable shelters during their campaigns.

Conclusion

Tithing was an important practice in ancient Jewish culture but it was not mandatory for all members of the community. While certain groups, such as farmers and herders, were required to give a tithe of their crops or livestock, individuals in other professions, such as carpenters or artisans, were exempt from this requirement. Furthermore, there were also exemptions for those who were unable to give a full tithe due to poverty or other extenuating circumstances.

Philip Igbo in his journal “An Evaluation of the Biblical Teaching on Tithe” writes: “It must be noted that tithing was a Mosaic legislation applying to the Israelites. If tithing was not a universal command, then it needs not to apply to Christians or at least should not be enforced on Christians. Today, tithe-advocates make many, including the poor, feel guilty or feel they are robbing God by not paying tithes. We must bear in mind that the original purpose of the tithe legislation was to provide support for the Levites, the priests, and the poor of the land. Is it right to press people to tithe when they cannot afford their basic necessities? Does God expect the poor to be deprived of their basic necessities?”

Ultimately, the practice of tithing was a way for members of the Jewish community to support their religious institutions and contribute to the wider community, but it was not a burden placed on all members. Understanding the nuances of tithing in ancient Jewish culture will help us uncover the scam that is modern-day tithing.

We are now tackling Part 3 of our series, “Rethinking Tithing.” This week, we shall study a little-known fact about Biblical tithing that may shock you.

In Parts 1 and 2, we saw that the Biblical basis for tithing is found in the Old Testament, particularly in the books of Leviticus and Deuteronomy. The specific tithing instructions given in these two books refer to the produce of the land and not to other forms of income.

Money was never an acceptable form of tithing in Jewish Law. As we have seen in Part 2 of this series, the idea behind tithing was not only to support the priestly system but also to help those in need and to build a stronger sense of community. And this support was in the form of eatable material such as cash crops and livestock.

 “A tithe of everything from the land, whether GRAIN from the soil or FRUIT from the trees, belongs to the LORD; it is holy to the LORD” – Leviticus 27:30 (NIV).

“Be sure to set aside a tenth of ALL THAT YOUR FIELDS PRODUCE each year. EAT the tithe of your GRAIN, NEW WINE and OLIVE OIL, and the firstborn of your HERDS and FLOCKS in the presence of the LORD your God at the place he will choose as a dwelling for his Name, so that you may learn to revere the LORD your God always” – Deuteronomy 14:22-23 (NIV).

“Moreover, we will bring to the storerooms of the house of our God, to the priests, the first of our GROUND MEAL, of our GRAIN offerings, of the FRUIT of all our trees and of our NEW WINE and OLIVE OIL. And we will bring a tithe of our CROPS to the Levites, for it is the Levites who collect the tithes in all the towns where we work” – Nehemiah 10:37-38 (NIV).

“Bring the whole tithe into the storehouse, that there may be FOOD in my house” – Malachi 3:10 (NIV).

These verses show that the tithe was something you put in your mouth and swallowed into your stomach, not something you deposited in your wallet or bank account. An argument has been advanced that the Jews in Old Testament times did not have a system of money used as a medium of exchange for goods and services, i.e., currency money as we know it today. This is inaccurate. The Old Testament Jews had a currency known as the shekel. To date, the shekel is still used as the official currency of Israel.

In the Old Testament, the shekel was used to buy slaves (Gen. 17:12), buy land (Gen. 23:16), pay court fines (Ex. 21:18–36), pay temple dues (Ex. 30:11–16), pay temple vow charges (Lev. 27:1–7), pay census taxes (Num. 3:47–48), and pay dowry (Deut. 22:29). The shekel was never used to pay the three tithes prescribed by the Law.

In Deuteronomy 14, God introduces a scenario where a Jew who lived too far from Jerusalem would find bringing the tithe (remember, the tithe was physical crops and animals) physically taxing.

“But if that place is too distant and you have been blessed by the LORD your God and cannot carry your tithe (because the place where the LORD will choose to put his Name is so far away), then exchange your tithe for silver, and take the silver with you and go to the place the LORD your God will choose. Use the silver to buy whatever you like: cattle, sheep, wine or other fermented drink, or anything you wish. Then you and your household shall eat there in the presence of the LORD your God and rejoice” – Deuteronomy 14:24-26 (NIV).

Notice that the far-flung Jew was allowed to exchange his tithe (crops and animals) for silver, i.e., the shekel, and travel to Jerusalem with the money. On reaching Jerusalem, he was instructed to buy “cattle, sheep, wine or other fermented drink, or anything you wish” to present at the temple as his tithe. He was NOT ALLOWED to present the money at the temple as his tithe.

A monetized tithing system

There is an ulterior motive behind this monetization of the tithe; it is not as straightforward or innocent as it may seem on the surface. The motive behind it is the desire to increase church donations at the expense of a genuine concern for those in need.

This monetized tithing system has caused the Church to grow in power and influence over the centuries. This was particularly true during the Middle Ages when the Church became one of the most powerful institutions in Europe. The wealth and influence of the Church attracted many people who were more interested in gaining power and influence than in serving the poor. The priorities of the Church shifted. More emphasis is now placed on accumulating wealth and building elaborate buildings and monuments.

With time, the Church became increasingly disconnected from the needs of the poor. Run by avaricious leaders and filled by equally greedy congregants who clamour for wealth, the Church butchered the Gospel of Christ. She deceitfully injected Old Testament tithing practices and added a smattering of heresies, such as the sowing seed heresy, aimed at manipulating God to gain wealth. As Leonard Ravenhill says, “The early Church was married to poverty, prisons, and persecutions. Today the Church is married to prosperity, personality, and popularity.“

“Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” – 1 Timothy 6:10 (NIV).

It has been rightly said that greed is a black hole that sucks in everything around it. This monetized tithing system has sucked in many aspects of the true Gospel of Jesus Christ. I shall highlight two of them: good works and evangelism.

Good works

Throughout the New Testament, we see a heavy emphasis on good works, i.e., serving others and bringing positive change to needy individuals. Taking care of the poor (1 John 3:17), offering hospitality (1 Peter 4:9), and caring for widows and orphans (James 1:27) are just a few examples of good works that can make a real difference in people’s lives. Giving your money to a pastor who has a home, drives a car, and is sufficiently clothed is not a good work. It’s more like giving a cheeseburger to a cow. There is a difference between tithing and financing a luxury lifestyle. One pleased God under the Old Covenant, the other just makes you broke. But apparently, some pastors missed the memo and think riches are God’s way of saying, “Well done, My good and faithful servant.”

See the emphasis on and practice of good works in the New Testament Church:

“In Joppa there was a disciple named Tabitha (in Greek her name is Dorcas); she was always doing good and helping the poor” – Acts 9:36 (NIV).

“Peter went with them, and when he arrived he was taken upstairs to the room. All the widows stood around him, crying and showing him the robes and other clothing that Dorcas had made while she was still with them” – Acts 9:39 (NIV).

“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers” – Galatians 6:9-10 (NIV).

“For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do” – Ephesians 2:10 (NIV).

Evangelism

Attention to good works was very prevalent in the Church in its infancy and was an effective evangelistic tool. The early Church was largely made up of people who were not wealthy or powerful, people who saw it as their mission to help those who were less fortunate. Jesus did teach: “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also” – Matthew 6:19–21, (NIV). Consider some of the teachings of the early Church fathers:

“Instead of the tithes which the law commanded, the Lord said to divide everything we have with the poor. And he said to love not only our neighbours but also our enemies, and to be givers and sharers not only with the good but also to be liberal givers toward those who take away our possessions” – Irenaeus, 130-200 AD.

“Christians love one another. They do not overlook the widow, and they save the orphan. The one who has ministers ungrudgingly to the one who does not have. When they see a stranger, they take him under their own roof and rejoice over him as a true brother, for they do not call themselves brothers according to the flesh but according to the soul” – Aristides, early 2nd century.

“The rich are in possession of the goods of the poor, even if they have acquired them honestly or inherited them legally” – John Chrysostom, 347-407AD.

These good works ended up being a means through which the Holy Spirit persuaded people of the genuineness of the Gospel. For example, when a plague struck Caesarea in the early fourth century, it found the population already weakened by a preceding famine and war. The city’s inhabitants started to leave in search of safety in the countryside, leaving the diseased behind. Christians in the city chose to stay behind. Eusebius, a bishop and early Church historian, wrote in “The Church History”: “All day long some of them [the Christians] tended to the dying and to their burial, countless numbers with no one to care for them. Others gathered together from all parts of the city a multitude of those withered from famine and distributed bread to them all.” Eusebius continues to note that this unusual show of compassion in the midst of the plague caused the Christians’ faith to be “on everyone’s lips, and they glorified the God of the Christians. Such actions convinced them that they alone were pious and truly reverent to God.” Isn’t this what Jesus had in mind when He said: “In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven”? – Matthew 5:16 (NIV).

A few centuries after Eusebius, Julian the Apostate, the last pagan emperor of Rome, did acknowledge that the Christian practice of compassion was a major contributing factor in the making of the Christian faith into a cultural force. Julian was raised as a Christian but later rejected Christianity and became a follower of paganism. He sought to restore paganism and the old Roman ways and to shoot down Christianity. He restored pagan temples, promoted pagan education, and pulled the plug on Christian privileges. Despite all his efforts, the Christian faith thrived. Julian acknowledged the power behind Christians’ good works in a letter to a pagan priest: “When it came about that the poor were neglected and overlooked by the [pagan] priests, then I think the impious Galileans [Christians] observed this fact and devoted themselves to philanthropy. [Christians] support not only their poor, but ours as well. All men see that our people lack aid from us.”

What can we make of all this?

First, the monetization of the tithe has led to a slow but sure de facto change in the qualifications of a church leader. Paul writes to Titus that “since an overseer manages God’s household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, NOT PURSUING DISHONEST GAIN” – Titus 1:7 (NIV). Contrary to Paul’s instructions, modern churches are infested with materialistic leaders who present themselves as people of immense faith but, in reality, prioritize their own interests over the needs of their congregation.

Second, the monetization of the tithe has led to an unequal distribution of resources within the Church. A wealthy Christian might be able to pay his tithe simply by writing a cheque, but a poorer Christian will struggle to meet the required amount with his or her meagre income. Remember, as we saw in Part 2 of this series, the Old Testament tithe was enacted in such a way as to lessen the burden on poorer Jews and also ensure the basic needs of the poor were catered for.

This callousness of the modern Church creates a sense of inequality and resentment within the Church and goes against the biblical principles of caring for the poor and marginalized.

Third, greed in the Church that has birthed the monetized tithing system has been a source of torment for people throughout history. Greed exploits vulnerable people and collects tithes on the basis of fear and coercion. Greed uses religion as a tool to gain material wealth, promising divine help and miracles in exchange for money. Greed has undermined the credibility of the Gospel and eroded its sanctity. Greed has led people away from the faith and hurt those who have stuck to its heretical beliefs.

Greed in the church has birthed the prosperity gospel, a controversial religious belief that equates material wealth with spiritual success. Instead of promoting true generosity and compassion, the prosperity gospel encourages a self-centred pursuit of wealth and personal gain. The negative effects of this misguided belief system can be seen in the behaviour of church leaders who use their position of influence to amass personal fortunes at the expense of their congregants. The proliferation of the prosperity gospel highlights the dangers of allowing greed to distort one’s understanding of the true Gospel. Mbugua et al in their book Prosperity? Seeking The True Gospel, write, “One of the problems of the prosperity gospel’s solution is that it is very similar to the cause of the problem. Adam and Eve lacked satisfaction in what they had in God, pursuing pleasure outside of their relationship with God and in addition to what he had promised. Similarly, the prosperity gospel, instead of proclaiming that God is more than enough, invites us to seek Him in order to attain additional material pleasures.”

Jesus’ message to the modern Church steeped in greed is: “These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. ‘I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to spit you out of my mouth. You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked. I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. Those whom I love I rebuke and discipline. So be earnest and repent’” – Revelation 3:14-19 (NIV).

Conclusion

Pastors who insist on tithing under the new covenant and additionally replace crops and animals with money are taking advantage of the faith of others. Authentic tithing, as taught in the Old Testament, used crops and livestock as an offering to God while incorporating the notion of charity and compassion for the less fortunate.

Nobody should use their faith as a tool to secure wealth. Jesus and His apostles emphasized the importance of compassion, generosity, and selflessness. At no time did they use faith to justify greed or materialism. The modern Church’s use of faith as a tool to accumulate wealth is a result of focusing on personal gain rather than on spiritual growth or the well-being of the community.

Heber J. Grant once said, “What I count as real prosperity… is the growth in a knowledge of God, and in a testimony, and in the power to live the gospel and to inspire our families to do the same. That is prosperity of the truest kind.” In the end, true wealth and fulfilment come from the forgiveness of sin and the cultivation of a genuine relationship with God through Jesus Christ. Real happiness and contentment have nothing to do with one’s financial situation. While financial stability is important, it must not be the chief focus of one’s life, as taught in the prosperity gospel.

“Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions” – Luke 12:15 (NIV).

This is Part 2 of a series titled “Rethinking Tithing.” In this series, we shall explore the historical and cultural contexts of tithing and examine its relevance in the modern-day church.

Last week we learned that the Old Testament embodied the Mosaic Covenant, which was a divine legal agreement exclusively between God and the Jewish nation.

In Part 2 of this series, we shall see that the Mosaic Law dictated three tithes and not just one as is taught in charismatic churches. It is important to note that the Mosaic Law drives home the fact that one must give all three tithes, and failure to do so attracts God’s curses.

“However, if you do not obey the LORD your God and DO NOT CAREFULLY FOLLOW ALL his commands and decrees I am giving you today, all these curses will come on you and overtake you” – Deuteronomy 28:15 (NIV).

“For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it” – James 2:10 (NIV).

Partial obedience to the Mosaic Law was not acceptable in the eyes of God. This is exemplified in the story of King Saul, who lost favour with God for failing to fully obey His commands (see 1 Samuel 15).

The three tithes mentioned in the Law are the Levitical tithe, the Festival tithe, and the Poor tithe. Each had a specific purpose and was intended to support different groups within Israelite society.

Levitical Tithe

“The LORD said to Aaron, ‘You will have no inheritance in their land, nor will you have any share among them; I am your share and your inheritance among the Israelites. I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the tent of meeting’” – Numbers 18:20-21 (NIV).

The Levites (descendants of Aaron), who received the first tithe, were a tribe that was set apart for service to God. The first tithe required that every farmer in Israel set aside one-tenth of their produce each year and give it to the Levites. God had made it clear that the Levites were not permitted to inherit or own land. Therefore, this first tithe was the Levites’ primary source of sustenance, and it allowed them to focus on their religious duties without worrying about providing for themselves.

In contrast to God’s requirements for the tithe-receiving Levites, modern pastors who insist on receiving tithes own extensive personal properties. Joel Osteen, for instance, pastor of Lakewood Church in Houston, Texas, has an estimated net worth of $100 million. Kenneth Copeland, founder of Kenneth Copeland Ministries, has an estimated net worth of $300 million. Benny Hinn, founder of Benny Hinn Ministries, has an estimated net worth of $60 million. Chris Oyakhilome, a Nigerian pastor and founder of Christ Embassy, has an estimated net worth of $50 million. And the list goes on.

What pastor on this good earth forfeits all rights to own personal property so that he and his family can live exclusively on the tithes he receives from his congregation?

Festival Tithe

“But you are to seek the place the LORD your God will choose from among all your tribes to put his Name there for his dwelling. To that place you must go; there bring your burnt offerings and sacrifices, your tithes and special gifts, what you have vowed to give and your freewill offerings, and the firstborn of your herds and flocks. There, in the presence of the LORD your God, you and your families shall eat and shall rejoice in everything you have put your hand to, because the LORD your God has blessed you” –  Deuteronomy 12:5-7 (NIV).

“Be sure to set aside a tenth of all that your fields produce each year. Eat the tithe of your grain, new wine and olive oil, and the firstborn of your herds and flocks in the presence of the LORD your God at the place he will choose as a dwelling for his Name, so that you may learn to revere the LORD your God always” – Deuteronomy 14:22-23 (NIV).

The Festival Tithe, also known as the Festival Offering or Festival Contribution, was an important part of ancient Jewish religious practice. This type of tithe was given during three annual festivals, namely the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. It was used to support the religious celebrations and feasting associated with these festivals.

The Festival tithes were meant to be a way for the Israelites to express their gratitude to God for the blessings of the harvest as well as to celebrate their religious heritage and identity. This tithe was also a reminder of the importance of community and the responsibility of each individual to contribute to the common good.

Two things to note about the Festival Tithe. First, unlike the Levitical Tithe, the tither of the Festival Tithe was allowed to eat the tithe together with others as part of the joyful festival celebration. This Festival Tithe was consumed by the Levites, the tither, the tither’s family, the tither’s servants, and other Israelites. Second, again unlike the Levitical Tithe, the act of rejoicing in the Lord’s presence was a crucial component of the Festival Tithe.

Which church on this good earth invites the entire congregation, together with their families and employees, to come and enjoy their tithe in the Lord’s presence?

The Poor Tithe

“At the end of every three years, bring all the tithes of that year’s produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the foreigners, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands” – Deuteronomy 14:28-29 (NIV).

“When you have finished setting aside a tenth of all your produce in the third year, the year of the tithe, you shall give it to the Levite, the foreigner, the fatherless and the widow, so that they may eat in your towns and be satisfied. Then say to the LORD your God: “I have removed from my house the sacred portion and have given it to the Levite, the foreigner, the fatherless and the widow, according to all you commanded. I have not turned aside from your commands nor have I forgotten any of them” – Deuteronomy 26:12-13 (NIV).

The Poor Tithe was given every third year and was used to provide for the needs of the Levites (who had no land of their own) as well as for the needs of widows, orphans, and foreigners living in the community. There are three things to note about the Poor Tithe.

First, the Poor Tithe was exclusively for the needy. The Law listed the needy as the Levites who owned no land in Israel, widows, orphans, the fatherless, and foreigners. Second, unlike the Levitical and Festival Tithes, the Poor Tithe did not go to the Jerusalem temple storehouse but was to remain in the towns so that “the fatherless and the widows who live in your towns may come and eat and be satisfied.” Third, the Poor Tithe was given once every three years.

Which church on this good earth gives its tithe to the landless, widows, orphans, the fatherless, and foreigners?

What can we make of all this?

First, in view of the fact that there are actually three tithes prescribed under the Mosaic Law, it follows that the tithing amount has to be more than the 10% demanded by pastors. In one year, the Jews gave a Levitical Tithe (10%), a Festival Tithe (another 10%), and a Poor Tithe which we shall place at an annual 3.3% since this tithe was given once after a period of 3 years. If you add these figures, a tithing Christian should give 23.3% and not 10%.

John MacArthur, pastor of Grace Community Church in Sun Valley, California, notes: “So when someone says the Jew gave ten percent, that isn’t true. The Jew gave twenty-three percent to begin with. It was for the poor people, the widows, and people who didn’t have anything to eat. So they were funding the people who ran the government, which were the Levites; they were providing for national feasts through the festival tithe; and they gave for the welfare program. All this was funding for the national entity. All three of these were taxation, not freewill giving to God. Tithing was always taxation so that the programs of the government could run: the priestly program, the national religious program, and the welfare program.”

Second, anyone examining these three tithes will observe the utmost care and concern that God had for the poor of the land. These tithes served as safeguards that ensured the poor were not oppressed or taken advantage of and were provided for in times of need. The Levitical Tithe catered for the Levites who were considered poor on account of not owning any land in Israel. The Festival Tithe promoted generosity and goodwill for all, including the poor in society. The Poor Tithe was set aside to provide for the needs of the less fortunate members of the community.

Take, for instance, the Mosaic Law’s instructions concerning the tithing of animals. The Law says, “Every tithe of the herd and flock—every tenth animal that passes under the shepherd’s rod —will be holy to the LORD” – Leviticus 27:32 (NIV). This meant that every tenth animal that a Jewish herdsman had was to be offered to the Lord as a tithe, and he got to keep the first nine. If the herdsman had less than nine animals, he would tithe none of them and keep them all. If he had ten to nineteen animals, he would tithe one. If he had twenty-one to thirty-nine animals, he would tithe two, and so forth. This tithing rule considered the reduced circumstances of the poor who owned few animals but placed a heavier charge on the wealthy.

Tithing under the Mosaic Law has its roots in God’s concern for the poor and those in need. God’s plan was that through these three tithes, individual Jews would contribute to the welfare of their community and help alleviate poverty and suffering. This spirit of concern for the poor is God’s heartbeat throughout the Bible. God calls us to “defend the weak and the fatherless; uphold the cause of the poor and the oppressed. Rescue the weak and the needy; deliver them from the hand of the wicked” – Psalms 82:3-4 (NIV). Caring for the less privileged in society serves as a powerful force for social justice and solidarity. As Robert Ingersoll said, “We rise by lifting others.”

In contrast, today’s charismatic churches demand a full 10% even from those in dire financial straits. This lack of consideration for the underprivileged exposes a major shift from the true Gospel of Christ. While the early church was seen to devote time to providing succour for the less privileged (see Acts 20:25; Romans 12:13; Ephesians 4:28; Galatians 2:10, 6:2; Hebrews 13:16; 1 John 3:17), the contemporary church appears to prioritize the financial gain of religious leaders over the well-being of their less fortunate followers. This charismatic version of tithing has seen church leaders live lavish lifestyles while their congregants struggle to make ends meet. To such religious leaders, James writes: “Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? But you have dishonored the poor” – James 2:5-6 (NIV).

Someone once said, “When greed and ambition take over, even the purest intentions can be corrupted, leading to the exploitation of the very people a church is meant to serve.” Charismatic church leaders manipulate Biblical texts on tithing to teach that tithing is a New Testament requirement. They coerce their congregants to tithe in exchange for promises of salvation or prosperity, frequently employing emotionally manipulative tactics and fear-based messages to guilt congregants into tithing. They then use this money to buy themselves homes and cars while members of their congregation struggle to afford basic necessities. Apparently, nothing says “good shepherd” like a pastor with a yacht and a mansion while their flock is left drowning in debt.

As we noted in Part One of this series, God is not obligated to prosper anyone tithing under the new covenant. So as to explain away the never-ending scarcity of their tithing congregants, these church leaders peddle the false narrative that their poverty is a result of a lack of faith, implying that Christians who are poor are responsible for their own misfortune. This harmful and misguided belief not only perpetuates the cycle of poverty but also immortalizes the harmful idea that wealth is a sign of righteousness and poverty is a sign of moral failing.

Conclusion

“But I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ. For if someone comes to you and preaches a Jesus other than the Jesus we preached, or if you receive a different spirit from the Spirit you received, or a different gospel from the one you accepted, you put up with it easily enough” – 2 Corinthians 11:3-4 (NIV).

It’s surprising how ignorant Christians can be of the Scriptures despite the Bible being the foundation of their faith. Many Christians today have a superficial understanding of the Bible and rely on the interpretations of their pastors and religious leaders without delving into the text themselves. This lack of biblical knowledge has given rise to false teachings that have in turn led many away from the simplicity of the Gospel. Sadly, there is no shortage of church leaders seeking to take advantage of ignorant Christians.

You cannot be a follower of Christ without being a student of the Scriptures. The Bible educates us about God’s character, His plan for humanity, and the principles that underpin the Christian faith. Your Bible will deepen your faith and build a strong foundation for your beliefs so that you “will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of people in their deceitful scheming” – Ephesians 4:14 (NIV).

Purpose to prioritize your study of the Scriptures as an integral part of your spiritual growth and journey. Make a deliberate effort to study the Scriptures regularly, meditate on its teachings, and apply them to everyday life. Your eternal well-being depends on it.