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The Tithe and the Gospel

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Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jan 16, 1913

FromReview and Herald, Vol. 90, No. 3.

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The Tithe and the Gospel

By W. T. KNOX

Is there that about the gospel that has modified the tithing system? Has the gospel of Christ made void this requirement that had so evidently existed throughout all the patriarchal and Levitical dispensations? These are questions that demand most careful and unprejudiced considerations. It can not be contended that the tithing requirement passed away at the cross because of its being a Levitical requirement, for it antedated the Levitical priesthood. Neither can it be maintained that because it was a part of the so-called Mosaic law, in contradistinction to the moral law, of necessity it passed away at the cross.
Col. 2: 16, 17, gives us the key to determine what regulations of the Old Testament were nullified by the death of Christ. “Let no man therefore judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath days: which are a shadow of things to come; but the body is of Christ.” The features of the ceremonial law that passed with the cross, were those requirements that were of a shadowy nature, which found their substance, or body, in the work of Christ; such as, the requirements of meat- and drink-offerings; holy days or feast-days; ceremonial sabbaths,—the sabbaths of the feast of Pentecost, the Passover, etc. These were all types, or shadows, which met their body, or substance, in Christ. But by no stretch of the imagination or reasoning can we persuade ourselves that these characteristics are to be found in either the Sabbath, God’s holy day, or in the tithe. On the other hand, Christ declared that there should be a faithful observance of the tithing. “Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.”
Perhaps in the years immediately following the crucifixion of Christ, the support of gospel workers was not derived from the tithe. Doubtless many of the Christian converts continued for a time to pay tithe into the temple treasury, leaving the support of the gospel teachers somewhat uncertain, dependent upon gifts and offerings and the work of their own hands. Acts 2: 45; 20: 34. But later, Paul, the apostle to the Gentiles, taught his followers that this was not right, that the things that belong to the altar—the service of God—were for the support of its ministers. “If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel.” 1 Cor. 9: 11-14.
Thus Paul, speaking by inspiration, declared that the work of the Levitical priesthood having ceased, the ministry of the gospel, with all the Lord’s regulations pertaining to it, save those that had met their fulfilment in the body of Christ, reverted again to the Melchizedek priesthood, of which Christ was the high priest. “So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to-day have I begotten thee. As he saith also in another place, Thou art a priest forever after the order of Melchizedek.” Heb. 5: 5, 6. “For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident: for that after the similitude of Melchizedek there ariseth another priest, who is made, not after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou art a priest forever after the order of Melchizedek.” Heb. 7: 14-17. “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.” Heb. 8: 1, 2.
It is evident, therefore, that the Aaronic priesthood was temporary in its duration, ceasing at the cross; that during its life it executed certain duties, carried certain responsibilities, and enjoyed certain privileges that before its existence had pertained to the Melchizedek priesthood, among which was the receiving of the tithes from their brethren. It is equally evident that the Melchizedek priesthood is eternal in its nature, made so by “the power of an endless life,” and by the oath of God (Heb. 7: 16; Ps. 110: 4), and that upon the termination of the existence of the Aaronic priesthood, all its duties, responsibilities, and privileges not of a typical nature and terminating in the cross of Christ, reverted again to the Melchizedek priesthood, from which they originally came.
In Hebrews 7 there is a plain setting forth of the priesthood of Christ, and his relationship to the work of God in the earth, also his superiority as high priest to the high priests of Levi. The tithing question, and Christ’s right to the tithe as high priest of the order of Melchizedek, are the leading features of this argument. It is made plain that that regulation, which from the beginning God exacted from his people,—the tithe,—had by him been placed in an eternal priesthood, of which now Jesus Christ his Son is high priest; that this now, as in the beginning, belongs to the altar, or service of God, being one of the holy things of the altar; and that of it “they which wait at the altar are partakers with the altar.”
Every student of denominational finance recognizes that this simple plan devised by the Lord and enjoined upon his people contains the perfection of divine wisdom. Wherever it has been heartily adopted, there financial problems and difficulties cease. There will be found a ministry free to proclaim untrammeled the messages given it of God, and a church with ample means to meet all its proper necessities.
On the other hand, where this plan has been abandoned or never adopted, there will be found all manner of financial problems and difficulties; there will be found a ministry harassed with debt, and many times unduly influenced in its ministerial work by questions of policy and expediency; and there generally will be found a church in perpetual financial difficulty, too many times seeking escape from it by questionable methods, those not in harmony with its high and holy calling, and leading it to adopt methods that degrade it in the eyes of the world.
Are we not warranted in expecting that God will give to his church in this dispensation as wise and effective methods and regulations as were given her in the Levitical and patriarchal dispensations? W. T. KNOX.