TITHING IN THE TIME OF JESUS AND PAUL

TITHING IN THE TIME OF JESUS AND PAUL

Introduction

Tithing (giving a tenth of one's produce, and sometimes livestock) predates the Mosaic Torah. The patriarchal practice got subsumed into the Mosaic Torah and was expanded, thus becoming wedded to the Levitical system and the Jerusalem temple.

One reason why Paul never mentioned tithing in any of his letters is that his predominantly Gentile Christian audiences were under no obligation whatsoever to support the temple and its ministers, whereas the Jewish Christians who would read, or hear being read Paul's letters already knew what the Torah teaches about tithing.

The common assumption that tithing is not a New Covenant practice is incorrect. Tithing is a Torah practice and Torah is a core component of the New Covenant (Jer 31:33; Cf Deu 30:6-10; Eze 36:27,28; etc). Gentile Christians then and today need not tithe, although Paul took up voluntary tribute offerings from Gentile believers to bring to the saints in Jerusalem. Not tithes.

On the other hand, Jewish Christians back then who lived in the land of Israel would have tithed. Jewish Christians today *cannot* tithe, since the Jerusalem temple was destroyed in 70 A.D. and the Levitical priests, along with the regular Levites may not receive tithes (1) because the temple is destroyed and (2) because the KOHANIM (priests) remain in an ongoing state of ritual uncleanness until the temple is rebuilt and the ashes of the red heifer are properly administered.

So how did Jews tithe back in Jesus and Paul's day?

Terumah

The tithes were provided by Jewish people's grain, wine, and oil by biblical law and from fruits and vegetables by rabbinic extensions of biblical law. The Jewish person first separated from the yield a portion (either a sixtieth, a fiftieth, or fortieth ... each person's choice), known as TERUMAH ('an elevation offering' or 'gift'). This was given to a KOHEN (priest) and was treated as sacred food in that it could not lawfully be eaten when the priest was in a state of ritual uncleanness (see above), or when the TERUMAH itself had been exposed to anything ritually unclean. Once the TERUMAH had been dedicated as such, it could never be eaten by regular Levites or by any other Israelites. Only by a ritually pure priest. The TERUMAH was in addition to the tithe.

Three Kinds of Tithes

A tenth of the remainder of the Jewish person's produce, known as MA'ASER RISHON ('first tithe'), was then separated and given to a regular Levite, i.e. a non-priestly Levite. The Levite, in turn, separated a tenth of his tithe and this, known as TERUMAT MA'ASER ('elevation ...' or 'gift tithe') was given to a KOHEN (priest) to be treated with the same degree of sanctity as the Jewish person's original TERUMAH ('elevation offering' or 'gift')., The remainder of the portion given to the regular Levite had no sanctity and could be eaten by the Levite in a state of ritual uncleanness or by an ordinary (i.e. non-Levitical) Israelite.

The Jewish person then separated another tenth of the remainder of his produce (total now over 20% [a sixtieth, a fiftieth, or fortieth PLUS one tenth PLUS one tenth]), known as MA'ASER SHENI ('second tithe'). This was to be taken to Jerusalem and consumed there in a spirit of holy fun before the LORD. If the Jewish person did not live near Jerusalem -- thus carting a tenth of his produce to the holy city would be too difficult -- he could sell the produce for money in or near his home village. He would then take the proceeds to Jerusalem and there he would purchase food and drink (even 'strong [alcoholic] drink') to be consumed within the city's walls. 

Holy fun.

However, every third and sixth year of the cycle culminating in the sabbatical year, MA'ASER SHENI ('second tithe') was given to the poor in or nearby the Jewish person's village, i.e. to local charity. This specialized use of the MA'ASER SHENI was known as MA'ASER ANI ('poor person's tithe').

Post-Temple Developments

After the destruction of the Jerusalem temple in 70 A.D., Jewish people still lived all over Israel, many even remaining in Jerusalem. However, because the temple worship and Levitical system were interrupted, MA'ASER SHENI ('second tithe') of people's produce was the only tithe practiced. And even then, the proceeds from the sold produce went to just a little bit of holy fun before the LORD wherever in Israel the post-temple Jewish person happened to live.

With the second Jewish revolt against Rome (132-135 A.D.), and the resulting mass [but never total] dispersion of the Jewish people, it even became less practical to continue with MA'ASER SHENI ('second tithe'). Jews were encouraged by their synagogue leadership to keep up the practice of giving at least ten percent of the proceeds from their produce to help the local Jewish and Gentile poor. But it was not enforced.

Paul never mentioned tithing in any of his letters. His constituents were predominantly Gentile Christians and were therefore under no obligation to support the temple, the priests, or the regular Levites. Jewish Christians living in the land of Israel continued in regular temple worship, thus they obeyed the Torah commandments to tithe. The Torah was not canceled with the inauguration of the New Covenant in Jesus' blood. It remains a core component of that same covenant (Jer 31:33; Cf Deu 30:6-10; Eze 36:27,28; etc).

Gentile Christians then did not need to tithe, nor do Gentile Christians today. Jewish Christians today *cannot* tithe, since the temple was destroyed in 70 A.D. Levitical priests today, as well as contemporary Levites, may not receive tithes because the tithe is linked to the Jerusalem temple which still awaits rebuilding. Likewise, the priests today remain in a state of ritual uncleanness until the temple is rebuilt and the ashes of the red heifer are properly administered. Once that is done, you can bet true tithing will be reinstated.

-Michael Millier