Tithing is Heresy Bringing Christians under the Curse of the Law

Read Time:12 Minute, 36 Second

Tithing is Heresy Bringing Christians under the Curse of the Law

Please listen to Sola Scriptura & Ab Initio. Tithing is a Critical Test case.

Abstract: The Main Point

The word tithe that occurs in the Bible 42 times.
Each time the speaker is a circumcised Jew under the Mosaic covenant and each time the audience are circumcised Jews under the Mosaic covenant.
Not once is tithing admonished for Christians as part of the New Covenant.
The reason why tithing is promoted by the commercial church is for the obvious reason that they need the money.
The dark and sinister side effect is that preaching tithing denies the New Covenant and sends everybody back under the Old covenant and brings the curse of the law.
The Book of Galatians especially chapters four and five outlines the curse of the law.
Tithing is a destructive fable, invoking the curse of the law.
Modern charismatics are not deceived by the matter of circumcision, but they are utterly deceived by the matter of tithing.
We will look at the problem of bad exegesis and eisegesis and scripture twisting. But the main simple thing is. It denies the new covenant and it denies the priesthood of all believers.
The fruit of preaching tithing it is that the old men are fat and rich and spiritually dead
- They’ve got tons of money which they give to the temple prostitutes, but they themselves cannot preach, cannot teach, cannot cast out their demons, and contribute very little for the working of the church.
- They are typically thorny ground Christians having been choked by the cares of this world and the deceitfulness of riches having brought no fruit to maturity.
The sad horror is that they were sent into this curse this deception and this barrenness by the pastors.

Destructive Heresies

But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. 2 And many will follow their destructive ways, because of whom the way of truth will be blasphemed. 3 By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber.

” (2 Peter 2:1–3, NKJV)

The Law Brings a Curse

10 For as many as are of the works of the law are under the curse; for it is written, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.” 11 But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.” 12 Yet the law is not of faith, but “the man who does them shall live by them.”

13 Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”), 14 that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.

” (Galatians 3:10–14, NKJV)

The Cares of This World and the Deceitfulness of Riches

Tithing makes the church carnal, money-focused rather than Christ-focused. This focus has terrible fruit.

22 Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. 23 But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty.”

” (Matthew 13:22–23, NKJV)

Sela

Tithing is not a New Testament doctrine neither Jesus, Paul, nor the apostles exhort Christians to tithe, not once.
Tithing in Scripture is consistently tied to the Mosaic Covenant and the Levitical priesthood, not applicable to New Testament believers.
Promoting tithing in the church denies the priesthood of all believers and places Christians under the curse of the law.
Let’s analyse this by examining the biblical evidence, context, and theological implications.

Tithing in the Old Testament: Context and Covenant

Tithing is rooted in the Old Testament under the Mosaic Covenant, where it was a specific obligation for Israel. Key examples include:

Leviticus 27:30–32 (NKJV):
“And all the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the Lord’s. It is holy to the Lord. If a man wants at all to redeem any of his tithes, he shall add one-fifth to it. And concerning the tithe of the herd or the flock, of whatever passes under the rod, the tenth one shall be holy to the Lord.”
Context: This establishes tithing as a mandatory offering to support the Levitical priesthood and temple worship, binding on Israel under the Mosaic Law.
Numbers 18:21, 24 (NKJV):
“Behold, I have given the children of Levi all the tithes in Israel as an inheritance in return for the work which they perform, the work of the tabernacle of meeting. … For the tithes of the children of Israel, which they offer up as a heave offering to the Lord, I have given to the Levites as an inheritance.”
Context: Tithes were designated for the Levites, who had no land inheritance, reinforcing tithing’s role in the Mosaic system.
Malachi 3:8–10 (NKJV):
“Will a man rob God? Yet you have robbed Me! But you say, ‘In what way have we robbed You?’ In tithes and offerings. You are cursed with a curse, For you have robbed Me, Even this whole nation. Bring all the tithes into the storehouse, That there may be food in My house, And try Me now in this,” says the Lord of hosts.
Context: Addressed to Israel under the Mosaic Covenant, this passage warns of a curse for failing to tithe, emphasizing obedience to the Law.

Analysis: Tithing in these contexts is directed to “circumcised Jews under the Mosaic Covenant.” The tithe was integral to Israel’s covenantal system, supporting the Levitical priesthood and temple, and was not a universal mandate outside this framework.

Tithing in the New Testament: Examining the Evidence

Tithing is not mentioned as an exhortation for Christians is clear in the New Testament’s. Let’s examine the key passages you referenced and others:

Matthew 23:23 (NKJV)

“Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone.”

Context: Jesus rebukes the Pharisees for their legalistic tithing on minor herbs while neglecting justice, mercy, and faith. He addresses “circumcised Jews under the Mosaic Covenant,” not born-again Christians. His statement, “These you ought to have done,” clearly shows tithing as part of their obligation under the Law, not a command for future believers.
Implication: Jesus does not extend tithing to His disciples or the church. His focus is on the Pharisees’ hypocrisy, not a universal mandate. Jesus is not exhorting Christians to tithe.

Hebrews 7:1–8 (NKJV)

“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 … 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.”

Context: The writer of Hebrews, in chapters 4–6, warns Jewish Christians about spiritual immaturity and the danger of falling away, using the priesthood as a key theme. In chapter 7, tithing is mentioned to contrast the Levitical priesthood with Melchizedek’s, emphasizing that Christ’s priesthood (after Melchizedek) is superior. Abraham’s tithe to Melchizedek (Gen. 14:20) prefigures a priesthood not tied to the Mosaic Law.
The Point: Tithing here is “evidence of a changing priesthood” and not a New Testament injunction. The passage uses tithing to illustrate Melchizedek’s superiority, not to mandate it for Christians. The focus is on Christ’s eternal priesthood, not a call to tithe.
Implication: The reference to tithing is historical and theological, not prescriptive for the church. It underscores the transition from the Levitical system to Christ’s priesthood, supporting your point that tithing is tied to the old covenant.

Other New Testament References

Absence of Tithing Exhortations: A search of the NKJV reveals no instances where Jesus, Paul, or other apostles command, exhort or encourage Christians to tithe. There are actually many places where Paul talks about money and collection yet never even uses the word tithe.
The word “tithe” or “tithing” appears 42 times in the Bible (as you noted), predominantly in the Old Testament, with only Matthew 23:23, Luke 11:42 (parallel to Matthew), and Hebrews 7:1–9 in the New Testament. None of these passages exhort Christians to tithe.

Giving in the New Testament

Instead of tithing, the New Testament emphasizes voluntary, cheerful giving:
- 2 Corinthians 9:7 (NKJV): “So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver.”
  Context: Paul encourages generous giving to support the needy, without referencing a fixed 10% or the Mosaic Law.
- 1 Corinthians 16:2 (NKJV): “On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.”
  Context: Giving is proportional to prosperity, not a mandated tithe.
- Acts 4:34–35 (NKJV): “Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles’ feet; and they distributed to each as anyone had need.”
  Context: Early Christians gave sacrificially, out of Faith and Spirit , not law obligation.

Analysis: Neither Jesus, Paul, nor the apostles exhort Christians to tithe is correct. The New Testament shifts from the legalistic tithing of the Mosaic Covenant to a model of voluntary, Spirit-led giving, reflecting the priesthood of all believers (1 Pet. 2:9).

The Priesthood and the Curse of the Law

Promoting tithing denies the priesthood of all believers and brings the church under the curse of the law.

The Priesthood of All Believers

1 Peter 2:9 (NKJV): “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light.”
Context: All believers are priests, offering spiritual sacrifices (Rom. 12:1), not dependent on a Levitical system requiring tithes.
Hebrews 7:12 (NKJV): “For the priesthood being changed, of necessity there is also a change of the law.”
Context: The shift to Christ’s Melchizedekian priesthood eliminates the need for the Levitical system, including its tithing structure.

Analysis: Insisting on tithing defacto brings a return to the Levitical system, undermining the New Testament teaching that all believers are priests under Christ.

The Curse of the Law

Galatians 3:10–13 (NKJV): “For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’ But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ … Christ has redeemed us from the curse of the law, having become a curse for us.”
Context: Paul warns against relying on the Law for justification, as it brings a curse for non-compliance. Christ’s sacrifice frees believers from this curse.
Implication for Tithing: Preaching tithing places believers under the Law’s curse, as it is part of the Mosaic system rather than faith-based giving.

Conclusion

Sola Scriptura & Ab Initio

Tithing is not a New Testament doctrine: Neither Jesus, Paul, nor the apostles command, exhort, teach or encourage Christians to tithe once. The 42 references to tithing are all under Mosaic Covenant (e.g., Lev. 27:30–32, Mal. 3:8–10) or, in the New Testament, to Jewish contexts (Matt. 23:23, Heb. 7:1–8), not Christian mandates.
Matthew 23 and Hebrews 7: Jesus’ rebuke of the Pharisees affirms tithing under the Law, not for Christians. Hebrews uses tithing to highlight the superiority of Christ’s priesthood, not to prescribe it.
Priesthood and the Law: Mandating tithing undermines the priesthood of all believers (1 Pet. 2:9) and invokes the Law’s curse (Gal. 3:10–13), contrary to New Testament grace.
Application: Christians are called to cheerful, voluntary giving (2 Cor. 9:7), not legalistic tithing. Pastors who enforce tithing are misaligned with New Testament teaching, potentially acting as “God’s enemies” by burdening believers, warranting correction in love (Eph. 4:15).

Admonition: Cast out the bondwoman and her son

Two Covenants

21 Tell me, you who desire to be under the law, do you not hear the law? 22 For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. 23 But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar—25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children—26 but the Jerusalem above is free, which is the mother of us all. 27 For it is written:

“Rejoice, O barren,
You who do not bear!
Break forth and shout,
You who are not in labor!
For the desolate has many more children
Than she who has a husband.”

28 Now we, brethren, as Isaac was, are children of promise. 29 But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. 30 Nevertheless what does the Scripture say? “Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman.” 31 So then, brethren, we are not children of the bondwoman but of the free.
” (Galatians 4:21–31, NKJV)