Money, Mammon & Tithe
- James Collazo
- May 25, 2022
- 13 min read
Updated: May 10
Introduction
In his second letter, the apostle Peter states: "His divine power has granted us all we need for a godly life... For this reason, make every effort to supplement your faith with goodness; and goodness with knowledge; and knowledge with self-control; and self-control with perseverance; and perseverance with godliness; and godliness with mutual affection; and mutual affection with love" (2 Pet. 1:3, 5–7). Each of these virtues is central to stewardship—the sacred duty of faithfully managing what God has entrusted to us. Scripture clearly indicates that we do not own the world, as "the earth is the Lord's and everything in it" (Ps. 24:1). From the time of creation, when God instructed humanity to "fill the earth and subdue it" (Gen. 1:28), he designated us as managers under his authority.
Thus, our responsibility starts with caring for creation, which we show by keeping our homes clean and sustainable. However, money challenges stewardship more than anything else. Both Christians and non-Christians face difficulties in this area. Some struggle with financial management due to poverty, while others, despite having plenty, spend extravagantly. In biblical Greek, via Aramaic, the term for personal property entrusted to someone is mamōnas (G3126), from which "mammon" is derived. Matthew used this term when he recorded Jesus' caution: "No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money [i.e., mammon]" (Matt. 6:24).
Poverty & Abundance
Today, Christians often have strong views on poverty and wealth, and many of these views contradict Scripture. Jesus addressed this perspective when he observed a poor widow and remarked, "Truly I tell you, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on" (Mark 12:43–44). However, believers did not always think this way, particularly in the early church. Jesus delivered his most emphatic words about the netherworld in Matthew:
Then he will say to those on his left, "Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me." They also will answer, "Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?" He will reply, "Truly I tell you, whatever you did not do for one of the least of these, you did not do for me" (Matt. 25:41–45).
Let us consider the words of John Chrysostom, a Greek archbishop from the fourth century (AD 347–407), who asked this poignant question:
When Christ is famishing, do you so revel in luxury? . . . For the mere having of silver dishes indeed, this even is not in keeping with a soul devoted to wisdom, but is altogether a piece of luxury; but the making unclean vessels also of silver, is this then luxury? . . . Another, made after the image of God, is perishing of cold; and do you furnish yourself with such things as these? O the senseless pride! What more would a madman have done? Do you pay such honor to your excrements as to receive them in silver? (Homily 7 on Colossians; cf. Col. 2:16–19).
The central theme of both statements is that, as Christians, we have a moral duty to address poverty. God views it as a sin—depraved indifference—when a believer with plenty fails to assist someone in need. Many churchgoers misinterpret Jesus' words to his disciples, particularly Judas Iscariot: "The poor you will always have with you, but you will not always have me" (Matt. 26:11). They see this as Jesus suggesting the futility of fighting poverty. However, his focus was not on those with low incomes but on himself. He was speaking about his upcoming crucifixion and cautioning his disciples not to lose focus.
In today's context, this principle illustrates that while social justice is crucial, kingdom priorities—particularly salvation—are of even greater significance. Nonetheless, Christians are called to assist others in obtaining justice and essential support so that these challenges do not hinder the needy from discovering Jesus. The Lord highlighted this in Matthew 25, where he equated caring for the poor with loving God and neglecting them with denying him. Jesus' remark about the poor always being present was a challenge, referencing this verse from Deuteronomy: "There will always be poor people in the land. Therefore, I command you to be openhanded toward your fellow Israelites who are poor and needy in your land" (Deut. 15:11).
In essence, you cannot profess to love God while rejecting those created in his likeness. John, in his first letter, stated, "Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen" (John 4:20). Neglecting to address poverty is akin to denying God himself. Indeed, if you claim to be a Christian but refuse to alleviate poverty, you risk damnation. If you possess abundant wealth or resources, God has blessed you so that you may also bless others. Even under the stringent requirements of the Law of Moses, God commanded the Israelites to leave the corners of their fields unharvested so that the poor would always have food to eat (Lev. 19:9, 23:22).
Money: Tithe or Not to Tithe?
Many churches today advocate tithing—donating ten percent of one's income to the local church—as an essential aspect of faithful Christian life. In certain communities, leaders portray it as a condition for membership or as a demonstration of obedience to God. However, how did this practice begin, and does Scripture genuinely require it? A thorough review of the biblical, historical, and theological evidence reveals a clearer truth—one that challenges legalism while strongly supporting the enduring power of generosity and faithful stewardship.
In the Old Testament, God instructed the Israelites to practice tithing as a specific covenantal duty. The Hebrew term for tithe, maaser (H4643), signifies a tenth portion, but this did not apply to all types of wealth or income. Although gold and other currencies were present in ancient Israel (e.g., Gen. 17:12), God mandated tithes solely from agricultural produce and livestock. The Israelites, being part of an agrarian society, saw the tithe as a sacred covenant with God, obligating them to honor him through the land he had given them.
Interestingly, the Israelites contributed not just one tithe, but three. The "first tithe" (Hebrew: maaser rishon, H4643, H7223) was allocated to the Levites and priests, who did not possess land inheritance (Num. 18:21–32). The "second tithe" (Hebrew: maaser sheni, H4643, H8145) was intended for celebration—taken to Jerusalem and eaten in the Lord's presence during the annual feasts (Deut. 14:22–27). If travel was necessary, this second tithe could be temporarily converted into money, but solely for purchasing food once in Jerusalem. The third, or "poor tithe" (Hebrew: maaser ani, H4643, H6041), collected every third year, was meant for the poor, the foreigner, the orphan, and the widow (Deut. 26:12). These three tithes—each with a distinct purpose and group in mind—totaled approximately 23–30 percent annually, excluding additional offerings and sacrifices. At the conclusion of each seven-year Sabbath cycle, the Israelites disposed of any remaining tithes instead of storing them, serving as a solemn reminder that God values obedience and faithfulness over accumulation. This stewardship demands discipline, justice, and reverence for his covenant.
In the period following the destruction of Jerusalem in AD 70, post-Second Temple Judaism saw rabbinic leaders reinterpret the tithe system to encompass all forms of income, as the original agricultural basis no longer applied. Some viewed this as a necessary adjustment, while others questioned its scriptural validity. Rabbinic texts, such as the Tosefta, indicate an increasing expectation to tithe money (e.g., b. Taan. 9). However, dissenters argued that this practice was rooted in rabbinic tradition rather than in the Law of Moses (e.g., Resp. Maharil 152), emphasizing that true obedience should be consistent with God's covenant rather than human innovation.
In contrast to the Old Testament system, the early church did not mandate tithing as a legal obligation. The church fathers frequently discussed the concept of giving, encouraging believers to practice voluntary generosity rather than adhere to strict percentages. Irenaeus of Lyon (c. AD 130–201), writing in the second century, highlighted the difference between the tithe of the Law of Moses and Christ's greater call "to share all our possessions with the poor" (Against Heresies 4.13). Similarly, Tertullian of Carthage (c. AD 155–220) stated:
Each month, if a believer desires, they make a small donation, provided it is their choice and they are able, for there is no compulsion; all is voluntary. These gifts, in a sense, serve as a deposit fund for piety. Therefore, they are not taken and spent on feasts, drinking bouts, or eating houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and old persons confined now to the house; those who have been shipwrecked; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their faith to the mission of God's church, they become the nurslings of their confession (Apology 39).
By the sixth century, Roman Catholic bishops began following the rabbinic practice of a monetary tithe, mandating all parishioners to adhere to it (Council of Tours, 567; Second Council of Macon, 585). The Catholic Church upheld this doctrine with strict authority at the Council of Trent, proclaiming:
Wherefore, the holy synod enjoins on all, of whatsoever rank and condition they are, to whom it belongs to pay tithes, that they subsequently pay in full the tithes, to which they are bound in Law, to the cathedral church, or whatsoever other churches, or persons, they are lawfully due. And those who either withhold or hinder them from being paid shall be excommunicated or absolved from this crime until full restitution has been made (Sess. 25).
This decision was a response to Protestant reformers like Martin Luther (1497–1560), who stated, "But the other commandments of Moses, which are not [implanted in everyone] by nature, the Gentiles do not hold. Nor do these pertain to the Gentiles, such as the tithe and others equally fine which I wish we had too" (in his sermon, "How Christians Should Regard Moses," p. 7). Despite the demands of many churches today, the clear testimony of historical Christian teaching prohibits compulsory tithing, as it directly violates Scripture.
We Do Not Pay to Pray
Although the Council of Trent occurred, the Catholic Church no longer mandates tithes. Unfortunately, numerous Protestant churches today promote a "theology of success." This problem is evident in the prosperity gospel, also referred to as "health and wealth," "name it and claim it," and "blab it and grab it." Traditional Pentecostalism views tithing as a spiritual discipline similar to fasting, rather than a legal obligation. However, Charismatic movements take it further by pressuring believers to donate as though money ensures divine favor. Leaders portray tithing as a transaction with God and position themselves as successors to the ancient Montanist movement, encouraging their followers to see giving as an investment in worldly blessings.
This distortion has permeated broader Christendom, promoting a "pay-to-pray" mindset that shames the poor and detracts from the true essence of giving. God never mandated the poor to tithe; he permitted giving based on one's means (Lev. 5:11–13, 14:21). Demanding a uniform ten percent disregards fairness—$110,000 compared to $25,000 does not bear the same significance. Prosperity preachers manipulate God's words, asserting that he compensates with blessings as if he were a corporate bank. They boldly misinterpret God's words in the prophet Malachi:
Will a mere mortal rob God? Yet you rob me. But you ask, "How are we robbing you?" In tithes and offerings. . . . Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it (Mal. 3:8, 10).
The "storehouse tithe" was relevant solely to Israelites living under the Law of Moses. When the temple was still present in Jerusalem, the term "storehouse" specifically referred to the temple storeroom designated for agricultural tithes, and not to a local synagogue. Assertions that equate the local church with the Jerusalem temple are incorrect, as there is no link between Levites and contemporary clergy. Levites were a familial lineage, not a trained professional group.
In the New Testament, both Jesus and Paul emphasize that God's temple is now the spiritual body of believers rather than a physical structure. Jesus stated, "Destroy this temple, and I will raise it again in three days" (John 2:19), referring to his own body instead of the Jerusalem temple. Paul reinforces this concept by teaching that "you are God's temple and that God's Spirit dwells in you" (1 Cor. 3:16) and warning that "if anyone destroys God's temple, God will destroy him" (1 Cor. 3:17). He further develops this idea in his first letter to the Corinthians, highlighting that each believer's body is a temple of the Holy Spirit (1 Cor. 6:19). These passages highlight that God's presence is no longer linked to a building or a system of tithes; it dwells within the faith community—true giving comes from the Spirit-led heart of believers, not from a mandated legalistic percentage.
Consider Melchizedek, the "priest of God Most High," to whom Abraham gave a portion of his war spoils (Gen. 14:17–24). While both Hebrew and English translations suggest a tenth, the items in question were seized property, not income or money. Prosperity preachers focus on this narrative because Hebrews references Melchizedek, assuming the author aimed to establish a universal tithing requirement based on a figure who predates and surpasses the Law of Moses (Heb. 7:1–10). However, the author of Hebrews highlights that Jesus' priesthood precedes and exceeds that of Levi and his descendants. Nowhere in the letter are Christians instructed to tithe, even though Abraham gave a tenth of his spoils to Melchizedek. Prosperity preachers boldly impose (i.e., eisegete) a typological mandate that the text never intended, distorting sacred Scripture to promote worldly gain instead of revealing divine truth.
When Jesus criticized the Pharisees about tithing (Matt. 23:23; Luke 11:42), he was not directing Christians to give a tenth. Under the Law, tithing was mandatory for everyone in Israel, but Jesus was not establishing a new universal rule for his followers. He chastised the Pharisees for concentrating on minor details while ignoring justice, mercy, and faithfulness. Tithing was merely the lens he used to reveal their true intentions. Although Abraham gave a tenth to Melchizedek, it was a one-time act, not a directive for all. Jesus emphasized that God values justice and mercy above rituals, and any act of devotion is meaningless if it conceals a hardened heart.
Conclusion
We should focus on the straightforward interpretation of Scripture, rather than intricate systems that impose unnecessary legalism on believers. Jesus criticized the Pharisees for imposing additional requirements beyond the law: "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—justice, mercy, and faithfulness" (Matt. 23:23). His words were directed at Jewish leaders who were still under the Law, not at Christian Gentiles.
Jesus teaches that managing material possessions well indicates trustworthiness in matters of greater importance (Matt. 6:19–20; Luke 16:11). His crucifixion satisfied the legal requirements of the Law of Moses (Col. 2:13–14; Gal. 3:10–14). Paul emphasizes that giving should be voluntary and joyful: "Each of you should give what you have decided in your heart . . . for God loves a cheerful giver" (2 Cor. 9:6–7), and cautions that the love of money leads to destruction (1 Tim. 6:10).
God encourages his followers to assist the poor, but he does not specify an amount. Christians follow the Old Testament tithe model by intentionally setting aside resources to help those in need instead of for personal gain. The responsibility to support the less fortunate honors personal conscience and the freedom in Christ. In conclusion, we should consider Paul's account of the generous Macedonians:
And now, brothers and sisters, we want you to know about the grace that God has given the Macedonian churches. In the midst of a very severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own (2 Cor. 8:1–3).
Prayer
Blessed are you, LORD our God, King of heaven and earth. Your gracious hand provides for all creatures and sustains all life. Teach us gratitude, faithfulness, and good stewardship of your gifts as we abide in obedience and proclaim your glory. Through Jesus Christ our Lord. Amen.
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