Sam Cotten

That is the question, isn’t it?

I came across these musings by Douglas Carson this week. His take is very close to mine, and I like what he says here.

Blessings,
Sam

ps I’ve made a few comments where I think he needs clarifying, my comments are in [brackets], and I’ve made more at the end.

Is Tithing Biblical?
D.A. Carson

Q:The tithe is clearly taught in the Old Testament, but in the New Testament it seems to be downplayed. Are those of us who give 10 percent of our income doing something not required?

–K. Dale Miller, Wilmore, Kentucky

A:
A simple yes or no to this question would be horribly misleading.

We know that the law of Moses mandated the tithe (see Lev. 27:30 [+/-]Leviticus 27:30 [30]"Every tithe of the land, whether of the seed of the land or of the fruit of the trees, is the LORD's; it is holy to the LORD. (ESV)
–33), at least in part to support the ministry of the Levites (Num. 18:21 [+/-]Numbers 18:21 [21]"To the Levites I have given every tithe in Israel for an inheritance, in return for their service that they do, their service in the tent of meeting, (ESV)
–24). Like many other laws, however, it was frequently observed in the breach [in other words, people often did not do it], although the prophets insisted that failure to pay the tithe was nothing less than robbing God (Mal. 3:6 [+/-]Malachi 3:6 [6]"For I the LORD do not change; therefore you, O children of Jacob, are not consumed. (ESV)
–12).

There were also offerings to be paid [often, their tithing was not monetary, but sharing of food and harvest]. Moreover, faithful Israelites were to be generous with their alms, so that the poor of the land were supported.

In practice, the prophets found themselves inveighing against greed and social injustice (e.g., Amos) and against a raw form of capitalism that squeezed out the poor (Isa. 5:8 [+/-]Isaiah 5:8 [8]Woe to those who join house to house, who add field to field, until there is no more room, and you are made to dwell alone in the midst of the land.
–10). In other words, even within the Old Testament we should be careful not to isolate the tithe from broader demands of generosity and social justice.

The only passage in the New Testament that explicitly authorizes the tithe does so in a rather backhanded way: “Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices . . . . 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” (Matt. 23:23, NIV). [I used this passage Sunday]

Jesus’ primary point, of course, is to criticize the scrupulous tithing of even a few herbs grown in the back garden if it is at the expense of fundamental issues of justice, integrity, and mercy. But one might have expected Jesus to say, “You should have practiced the latter, and let the herbs take care of themselves”–or some thing equally dismissive. Instead, he says, “You should have practiced the latter, without neglecting the former.”

After the Cross and the Resurrection, the New Testament provides no passage with the same explicit conclusion. That raw fact leads to all the usual debates about the nature of the continuity and discontinuity between the old and new covenants. [in other words, how does the bible fit together? How do the commands / prohibitions / promises made to Israel apply to the new Israel (us)]

Does the tithe continue as a divine mandate because it has not been explicitly abrogated? [abrogate means to “do away with”, see Mt 5:17] Or is it part of the “old order” that is passing away?

However we resolve that broad question, all sides agree that some New Testament writers insist that Christians be a giving, generous people (1 Tim. 6:18 [+/-]1 Timothy 6:18 [18]They are to do good, to be rich in good works, to be generous and ready to share, (ESV)
). So, at very least, we must insist that believers under both covenants are expected to give generously.

Some may wonder, Is the dispute about nothing more than the amount? Is there something about 10 percent that is entrenched in moral law?

The following two points will help focus the issue.

1. Beware of pride. There is always a great spiritual danger in thinking that if in some area we have satisfied a specific, concrete demand we have done everything that God requires. Ten percent is a lot of money to some folks; to others it’s not very much. Isn’t that one of the lessons to be learned from Jesus’ comments about the widow’s mite? To suppose that God demands 10 percent–and nothing more–can itself foster a remarkably independent and idolatrous attitude: “This bit is for God, and the rest is mine by right.” Likewise, if you choose to give more than 10 percent, you may become inebriated from the contemplation of your own generosity.

2. Remember why you’re giving. A strictly legal perspective on giving soon runs into a plethora of complicated debates. Is this 10 percent of gross income or of net? How does this play out in a country where a progressive income-tax system rises to 90 percent of in come? If we choose to tithe from our net income, are we talking “take-home pay” only, or does it include what is withheld for medical insurance and retirement benefits?

It would be easy to list such questions for a page or two without ever asking, “How can I manage my affairs so that I can give more?” That is surely a better question than “What’s the correct interpretation so that I can do whatever’s required and then get on with my life?”

Christians will want to acknowledge with gratitude that they are mere stewards of all that they “possess.” Moreover, New Testament ethics turn not so much on legal prescription as on lives joyfully submitted to God.

This is why the most penetrating New Testament passage on giving is 2 Cor. 8 [+/-]2 Corinthians 8 [8:1]We want you to know, brothers, about the grace of God that has been given among the churches of Macedonia, [2]for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part. [3]For they gave according to their means, as I can testify, and beyond their means, of their own accord, [4]begging us earnestly for the favor of taking part in the relief of the saints-- [5]and this, not as we expected, but they gave themselves first to the Lord and then by the will of God to us. [6]Accordingly, we urged Titus that as he had started, so he should complete among you this act of grace. [7]But as you excel in everything-- in faith, in speech, in knowledge, in all earnestness, and in our love for you--see that you excel in this act of grace also. [8]I say this not as a command, but to prove by the earnestness of others that your love also is genuine. [9]For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich. [10]And in this matter I give my judgment: this benefits you, who a year ago started not only to do this work but also to desire to do it. [11]So now finish doing it as well, so that your readiness in desiring it may be matched by your completing it out of what you have. [12]For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have. [13]For I do not mean that others should be eased and you burdened, but that as a matter of fairness [14]your abundance at the present time should supply their need, so that their abundance may supply your need, that there may be fairness. [15]As it is written, "Whoever gathered much had nothing left over, and whoever gathered little had no lack." [16]But thanks be to God, who put into the heart of Titus the same earnest care I have for you. [17]For he not only accepted our appeal, but being himself very earnest he is going to you of his own accord. [18]With him we are sending the brother who is famous among all the churches for his preaching of the gospel. [19]And not only that, but he has been appointed by the churches to travel with us as we carry out this act of grace that is being ministered by us, for the glory of the Lord himself and to show our good will. [20]We take this course so that no one should blame us about this generous gift that is being administered by us, [21]for we aim at what is honorable not only in the Lord's sight but also in the sight of man. [22]And with them we are sending our brother whom we have often tested and found earnest in many matters, but who is now more earnest than ever because of his great confidence in you. [23]As for Titus, he is my partner and fellow worker for your benefit. And as for our brothers, they are messengers of the churches, the glory of Christ. [24]So give proof before the churches of your love and of our boasting about you to these men. (ESV)
–9. Under severe trial, the Corinthians’ “overflowing joy and their extreme poverty welled up in rich generosity” (8:2). Even so, they first gave themselves to the Lord (8:5).

So, why not aim for 20 percent in your giving? Or 30? Or more, depending on your circumstances (8:12)? “For you know the grace of our Lord Jesus Christ, that . . . for your sakes he became poor, so that you through his poverty might become rich” (8:9).

By D. A. Carson, research professor of New Testament at Trinity Evangelical Divinity School.

Sam’s comments:

I think Dr Carson is right on. I agree with him on everything, and I think this is balanced. I would add to what he says that tithing is mentioned in Genesis 14 [+/-]Genesis 14 [14:1]In the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim, [2]these kings made war with Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). [3]And all these joined forces in the Valley of Siddim (that is, the Salt Sea). [4]Twelve years they had served Chedorlaomer, but in the thirteenth year they rebelled. [5]In the fourteenth year Chedorlaomer and the kings who were with him came and defeated the Rephaim in Ashteroth- karnaim, the Zuzim in Ham, the Emim in Shaveh-kiriathaim, [6]and the Horites in their hill country of Seir as far as El-paran on the border of the wilderness. [7]Then they turned back and came to En-mishpat (that is, Kadesh) and defeated all the country of the Amalekites, and also the Amorites who were dwelling in Hazazon-tamar. [8]Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out, and they joined battle in the Valley of Siddim [9]with Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar, four kings against five. [10]Now the Valley of Siddim was full of bitumen pits, and as the kings of Sodom and Gomorrah fled, some fell into them, and the rest fled to the hill country. [11]So the enemy took all the possessions of Sodom and Gomorrah, and all their provisions, and went their way. [12]They also took Lot, the son of Abram's brother, who was dwelling in Sodom, and his possessions, and went their way. [13]Then one who had escaped came and told Abram the Hebrew, who was living by the oaks of Mamre the Amorite, brother of Eshcol and of Aner. These were allies of Abram. [14]When Abram heard that his kinsman had been taken captive, he led forth his trained men, born in his house, 318 of them, and went in pursuit as far as Dan. [15]And he divided his forces against them by night, he and his servants, and defeated them and pursued them to Hobah, north of Damascus. [16]Then he brought back all the possessions, and also brought back his kinsman Lot with his possessions, and the women and the people. [17]After his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King's Valley). [18]And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) [19]And he blessed him and said, "Blessed be Abram by God Most High, Possessor of heaven and earth; [20]and blessed be God Most High, who has delivered your enemies into your hand!" And Abram gave him a tenth of everything. [21]And the king of Sodom said to Abram, "Give me the persons, but take the goods for yourself." [22]But Abram said to the king of Sodom, "I have lifted my hand to the LORD, God Most High, Possessor of heaven and earth, [23]that I would not take a thread or a sandal strap or anything that is yours, lest you should say, 'I have made Abram rich.' [24]I will take nothing but what the young men have eaten, and the share of the men who went with me. Let Aner, Eshcol, and Mamre take their share." (ESV)
, when Abraham tithed to Melchizedek. I think that indicates that there may be something about 10% that extends beyond just the Old Testament law given to Moses. Based on that I think that the specific amount of 10% is important. However, I think Carson is right to point out that the New Testament does not emphasize 10%, but has a much more difficult challenge, namely, for even “extreme poverty” to well up in “rich generosity.” What does “rich generosity” look like?

For the widow (Mk 12:42 [+/-]Mark 12:42 [42]And a poor widow came and put in two small copper coins, which make a penny. (ESV)
), it was 100%. We are the richest nation in the history of the world, so what does “rich generosity” look like for us? Can you really put a percentage on that? Certainly, 10% is a good place to start, but my point Sunday was that God is after our hearts.

Bless you,
Sam

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