Tithing Missed Payments and Property Sales in Biblical Context

Tithing and Property Sales in Biblical Context

The concept of tithing is deeply rooted in biblical tradition, with its origins tracing back to the patriarchal era. Abraham's payment of tithes to Melchizedek is recorded in Genesis 14:20, and Jacob vows to give a tenth of his possessions to God ^[2]. The Mosaic law further institutionalized tithing, with specific regulations regarding its collection and distribution.

Biblical Basis for Tithing

The biblical basis for tithing is primarily found in the Old Testament. Leviticus 27:30-32 outlines the initial legislation on tithing, while Numbers 18:21-24 and Deuteronomy 14:22-23 provide further details on its destination and administration. The tithe was primarily used for the sustenance of the Levites, who were responsible for the spiritual welfare of the community ^[2].

The practice of tithing was not limited to the Israelites; it was also observed by other ancient cultures. However, the biblical context provides a unique understanding of tithing as an act of worship and obedience to God. The prophets, such as Malachi, emphasize the importance of faithful tithing, promising blessings for obedience ^[4].

Tithing Missed Payments

The question of tithing missed payments arises when individuals fail to pay their tithes as required. The biblical text does not directly address this issue, but it provides principles for handling such situations. In the parable of the unforgiving servant, Jesus illustrates the consequences of failing to pay debts, which can be applied to tithing obligations ^[3].

According to Aquinas, the precept of tithing is partly moral and partly judicial, deriving its force from divine institution. one tradition argues that men are bound to pay tithes under a necessity of precept, as it is a means of supporting the ministers of God ^[6]. This understanding implies that missed payments would be considered a serious omission.

Property Sales in Relation to Tithing

The sale of property is another aspect related to tithing, as it can impact one's ability to pay tithes. In biblical times, property sales were subject to certain regulations, such as the prohibition on selling ancestral lands permanently (Leviticus 25:23-28). The Babylonian Talmud discusses the procedure for selling property, particularly in cases involving orphans or debt repayment ^[10].

In the New Testament, the early Christian community practiced a form of communal ownership, where believers sold their properties and possessions to support one another ^{[1, 5]}. This practice, however, was not a direct continuation of the Old Testament tithing system but rather a unique expression of their communal life.

Tradition Contrasts

Different traditions have understood and applied the concept of tithing in various ways. The Jewish tradition, as reflected in the Babylonian Talmud, provides detailed regulations on tithing and property sales, emphasizing the importance of fulfilling one's obligations ^{[7, 10]}. In contrast, some Christian traditions have interpreted tithing as a moral principle rather than a strict legal requirement ^[6].

The Reformed tradition, represented by Charles Hodge, views the laws related to tithing as part of the judicial laws of the ancient theocracy, which are not directly binding on Christians today ^[8]. However, the principle of supporting the ministers of God and the poor remains a moral obligation.

Historical Development

The practice of tithing has evolved over time, influenced by various historical and cultural factors. The early Christian church continued the Jewish practice of tithing, but with modifications to accommodate their new communal context. The patristic writers, such as Augustine, discussed the importance of supporting the clergy and the poor, although they did not necessarily advocate for a strict tithing system ^[9].

Sources

Acts “having a field, sold it, and brought the money and laid it at the apostles’ feet. -- Acts 4:37”
Easton's Bible Dictionary “Easton's Bible Dictionary: Tithe — A tenth of the produce of the earth consecrated and set apart for special purposes. The dedication of a tenth to God was recognized as a duty before the time of Moses. Abraham paid tithes to Melchizedek (Gen. 14:20; Heb. 7:6); and Jacob vowed unto the Lord and said, "Of all that thou shalt give me I will surely give the tenth unto thee." The first Mosaic law on this subject is recorded in Lev. 27:30-32. Subsequent legislation regulated the destination of the tithes (Num. 18:21-24, 26-28; Deut. 12:5, 6, 11, 17; 14:22, 23). The paying of the tithes was an impor”
Matthew “But because he couldn’t pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. -- Matthew 18:25”
Malachi (Baptist/Reformed) “John Gill on Malachi 3:10: Bring ye all the tithes into the storehouse,.... Or "treasury" (e); for there were places in the temple where the tithe was put, and from thence distributed to the priests and Levites, for the support of their families, as they wanted. There were the tithe or tenth part of all eatable things paid to the Levites, and out of this another tithe was paid by the Levites to the priests; and there was another tithe, which some years the owners ate themselves at Jerusalem, and in others gave them to the poor; and these were called the first tithe, the tithe out of the tithe,”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 50: .) Some indeed say that these passages do not imply any actual community of goods. Having “all things common” is understood to mean, “No one regarded his possessions as belonging absolutely to himself, but as a trust for the benefit of others also.” This interpretation seems inconsistent with the whole narrative. Those who had possessions sold them. They renounced all control over what was once their own. The price was handed over to the Apostles and distributed by them or under their direction. 429 On the narrative as given in the Acts i”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Tithes, Art. 1: Article: Whether men are bound to pay tithes under a necessity of precept? I answer that, In the Old Law tithes were paid for the sustenance of the ministers of God. Hence it is written (Malach. 3:10): "Bring all the tithes into My [Vulg.: 'the'] store-house that there may be meat in My house." Hence the precept about the paying of tithes was partly moral and instilled in the natural reason; and partly judicial, deriving its force from its divine institution. Because natural reason dictates that th”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Kiddushin 56a.1: and if one purchased an animal unwittingly, without realizing he was using second tithe money, the money returns to its place, meaning that it is considered to be an erroneous transaction and is void, because the purchaser would prefer to bring the second tithe money to Jerusalem rather than to travel with an animal to bring as an offering. If he purchased it intentionally, the animal is brought up and eaten in its proper place, i.e., in Jerusalem. Rabbi Yehuda said: In what case is this statement said? It is said with regard to one who acted with intent, an”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 39: The right of property need not have existed. God might have made all things as common as sun-light or air. Men might have been as angels, neither marrying nor giving in marriage. Under such a constitution there would be no room for a multitude of laws which are now of universal and necessary obligation. 3. A third class of laws have their foundation in certain temporary relations of men, or conditions of society, and are enforced by the authority of God. To this class belong many of the judicial or civil laws of the ancient theocracy; law”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — A LETTER FROM THE PRESBYTER OF THE DISTRICT OF HIPPO TO ALYPIUS THE BISHOP OF THAGASTE, CONCERNING THE ANNIVERSARY OF THE BIRTH OF LEONTIUS,2 FORMERLY BISHOP OF HIPPO. (part 2): received, nevertheless, as few had attended the meeting, all had not been done which so great an emergency required. When, however, this discourse was, according to the ability and zeal of each, made known abroad by those who had heard it, it found many opponents. But when the morning of Quadragesima came round, and a great multitude had assembled at the hour of expositio”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Arakhin 68a.43:18: The Gemara further suggests: Come and hear a difficulty from a baraita : When one proclaims the appraisal of the property of orphans, he announces that the property is being sold in order to give the proceeds to a wife as payment of her marriage contract or in order to give a creditor payment of his debt. The Gemara explains: Granted, there is no difficulty in the ruling that one proclaims that the property is being sold in order to give a creditor payment of a debt, as whether according to this Sage or whether according to that Sage, i.e., Rav Asi or Rabb”

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