A CLOSER LOOK AT TITHING
EXPOSING THE ERRORS
By: Victor T. Stephens
"People often claim to hunger for truth, but seldom like the taste when it's served up."
~ George R.R. Martin
WAS TITHING COMMANDED IN THE NEW TESTAMENT? (continued)
Are Pastors Worthy of Double Pay?
My encounters with several pastors regarding their tithing doctrine have yielded mixed responses. I have discovered if some practitioners of today's tithing system cannot produce a constructive theological rebuttal that proves tithing is a new covenant law or guideline, they will argue that leaders in the church are worthy of double pay. They base their argument on the following passage:
Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine. For the Scripture says, "You shall not muzzle an ox while it treads out the grain," and, "The laborer is worthy of his wages."
(1 Tim. 5:17-18)
Many leaders in the church associate the expression "worthy of double honor" with "worthy of his wages" to suggest that "double honor" means double pay for those who preach and teach the gospel. I disagree with their faulty interpretation for the following reasons:
1) The word
"honor" in this passage is from the Greek word "time". Its primary definition means "respect." A secondary definition of
"time" means
"the price of an item or person."
A lateral passage to 1 Tim. 5:17 -18 in the context of
"honor"
meaning "respect" can be found at 1 Thessalonians 5:12-13:
"And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you, and to esteem them very highly in love for their work's sake. Be at peace among yourselves." (1 Thess. 5:12-13)
2) The Greek word for pay is "misthos;"
and it is not used in 1 Timothy 5:17-18.
3) Why would 1 Timothy 5:17-18 suggest double pay when the Bible accentuates equality and affordable giving (2 Cor. 8:11 -13; Phil. 4:10)?
4) While the Bible also stresses sacrificial giving (2 Cor. 8:2-4), it is never in the context of "double pay" for pastors.
5) The
"double pay"
misinterpretation is diametrically opposed to 1 Timothy 6:5-10.
It is also often pointed out that
"elders"
in 1 Timothy 5:17 is alluding to all pastors. But that conjecture is inaccurate as well.
"Elders"
refer to older, spiritually mature church leaders who labored arduously teaching the gospel.
"In ancient times authority was given to older people with wider experience. These were often considered the most qualified to hold places of leadership. The basic meaning of the Hebrew and Greek words for elder is 'old age.'" (Illustrated Dictionary of The Bible, [Herbert Lockyer, Sr.], "Elder", Page 330)
Due to their age, experience, and diligent efforts in teaching God's Word, they are worthy of
“double honor”
(double respect and acknowledgment). Because elders are typically past the age of effective manual labor for self-support, proper recognition and distinct financial remuneration should be paid to older men who work diligently teaching the Word of God. That does not mean, however, that elders are required double compensation. Such an idea runs counter to the context of Paul’s words. As noted in the five points mentioned earlier, accepting this misinterpretation creates inconsistencies within the scriptures.
The Order of Melchizedek
The first account of tithing mentioned after Calvary occurs in the seventh chapter of the Book of Hebrews.
For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth part of all, first being translated "king of righteousness", and then also king of Salem, meaning "king of peace," without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually. Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. Now beyond all contradiction the lesser is blessed by the better. Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. Even Levi, who receives tithes, paid tithes through Abraham, so to speak, for he was still in the loins of his father when Melchizedek met him. Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? For the priesthood being changed, of necessity there is also a change of the law. For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar. For it is evident that our Lord arose from Judah, of which tribe Moses spoke nothing concerning priesthood. And it is yet far more evident if, in the likeness of Melchizedek, there arises another priest who has come, not according to the law of a fleshly commandment, but according to the power of an endless life. For He testifies: "You are a priest forever According to the order of Melchizedek." For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God. (Heb. 7:1-19)
Leaders in the church reference this lengthy passage alleging it sets a precedent for believers in Christ. Since Abraham gave a tithe to Melchizedek and because of Jesus being in the order of Melchizedek, then this association serves as confirmation that Christians are required to pay ten percent of their incomes to the church. This reasoning, however, is outside the teachings of scripture by any recognized hermeneutics. Understanding tithing in this passage depends on observing its written context.
The Book of Hebrews speaks to the Jewish Christians in Jerusalem who desired to return to the old covenant. Its purpose is to explain that the new covenant is a superior covenant, not to advise the Gentile Church to go under the Mosaic Law of tithing. Although the writer of Hebrews mentions tithing several times, it is not in the context of its applicability to the Christian church.
The writer then refers back to the then-current time of tithing in Genesis 14:18-20 to illustrate that the priesthoods of Melchizedek and Jesus are superior to that of the Levitical order and the priesthood of Aaron. The reference to the tithe in Hebrews 7:9 is purely incidental to the text. It is not the theme of the text.
As we learned earlier in our study, before the Mosaic Law, tithing originated as a man-made custom to pay tribute to higher authorities such as kings and pagan gods. Abram embraced this custom to show appreciation to the one true God. Since Abraham gave a tithe of the spoils of war (Heb. 7:4) to Melchizedek, such an act indicated that Abraham recognized him as someone who was his superior. Those who are greater bless those who are lesser, so the fact that Melchizedek blessed Abraham demonstrated his superiority over him (Heb. 7:7).
Since the tribe of Levi was the descendants of Abraham (Heb. 7:5, 10), the Levitical Aaronic Priesthood was thus lower in status to Melchizedek's Priesthood (Heb. 7: 11). On account that Jesus' Priesthood is in the order of Melchizedek, His Priesthood is also superior to that of the Levitical Aaronic establishment (Heb. 7:15-16).
The Levitical Aaronic Priesthood was temporal and imperfect. And there was a requirement to offer sacrifices for sins (Heb. 5:1-4). By comparison, the Christians' great High Priest, Jesus Christ, is perfect, eternal, and without sin. Thus, the Levitical priestly duties have ended, and sacrifices for sins are no longer needed.
Some pastors allude specifically to Hebrews 7:5 to argue that tithing is an eternal law. This assertion continues to display examples of the incredible proliferation of errors within today's church. Contrary to their allegations, verse five refers to tithing after the institution of the Mosaic Law and the Levitical Priesthood. The Levites were still receiving tithes from the people of Israel, and the temple was still standing.
Proponents of tithing today also attempt to argue that the "change of the priesthood" and the "change in the law" means that tithing transferred from the old covenant priesthood to church leaders under the new covenant church. Sadly, many Christians accept this misrepresentation of Scripture as truth. Neither Paul nor any other New Testament writer ever proposes such a change. Since Jesus Christ is the new High Priest "after the order of Melchizedek," no more human priesthoods are required for intercession between God and His people.
For any leader in the church to put himself in the same status as the old covenant priesthood is preposterous. This illustrates further evidence that false teachers easily exploit the lack of scriptural knowledge and incredible gullibility of many individuals within today's church. Rather than emulating the noble Bereans who tested Paul's doctrine (Acts 17:11), many people are content that whatever is taught from their
“man of God”
is true without question. We need to understand that gaining knowledge of God's Word demands greater personal accountability than just "going to church."
In any event, after the abrogation of the Levitical Priesthood, Aaronic Priesthood, and the regulations of the Mosaic Law (Heb. 7:12, 16, 18), tithing was rendered void. Moreover, under the new covenant, the current ranking priesthood consists of all believers, not solely leaders in the church (2 Cor. 3:6; 1 Peter 2:5, 9; Rev 1:6; 5:10).
If we assume tithing is valid today, does that mean Christians should receive tithes (since they are the new priesthood)? Moreover, if Hebrews 7:1-19 suggests that Christians pay tithes to Jesus, then why wasn't Jesus' ministry supported by tithes (Luke 8:1-3)? These questions demonstrate the error upheld by those who teach a man-invented doctrine of greed.
Next: The Catholic Church and Tithing
