Church Words: Tithing and Contribution

Welcome back to our blog series, Church Words, where we take a closer look at the language we often use as Christians—words that are woven into the fabric of our faith but may be misunderstood or misused. You might feel like you should know what these words mean, and so you feel uncomfortable asking about them in a Bible class. Or maybe you are just beginning your study on Christianity, and you are unfamiliar with any of the language that Christians use. Either way, I hope this series is helpful to you!

*We have already covered the concepts of "Church", "Faith", "Grace", "Holy", "Saint and Sinner", and "Baptism". I really enjoyed working on those posts, and if you would like to read them then please click on them to follow the links.

-"The Church"

-"Faith"

-"Grace"

-"Holy"

-"Saint and Sinner"

-"Baptism"

When Christians talk about tithing, giving, or contribution, we often assume everyone means the same thing. But like many church words, these terms carry layers of history, biblical development, and sometimes misunderstanding. In this post, we’ll trace the idea of tithing from its Old Testament roots, follow how it develops (and changes) in the New Testament, and then look closely at contribution and collection, especially through the lens of Paul’s ministry and the example found in Acts 11:27–30.

What Does “Tithe” Actually Mean?

The word tithe simply means a tenth.

In the Old Testament, tithing was not a vague spiritual principle—it was a concrete part of Israel’s covenant life under the Law of Moses.

Tithing Before the Law

Before Israel received the Law, we see two notable references:

• Genesis 14:18–20 – Abraham gives a tenth of the spoils to Melchizedek, priest of God Most High.

• Genesis 28:20–22 – Jacob vows to give God a tenth if God blesses and protects him.

These passages show voluntary acts of worship, not commands given to all people for all time.

Tithing Under the Law

Once the Law is established, tithing becomes mandatory and multi-layered:

• Levitical tithe (Numbers 18:21–24): a tenth given to support the Levites, who had no land inheritance.

• Festival tithe (Deuteronomy 12:5–7; 14:22–27): used for communal worship and celebration.

• Poor tithe (Deuteronomy 14:28–29): every third year, a tithe to care for widows, orphans, and foreigners.
  

In other words, Israel’s tithing system functioned much like a religious tax system that supported worship, leadership, and social care within a theocratic nation.

This context is important to understand.

Tithing and Jesus

Jesus lived and taught under the Law of Moses. When He speaks about tithing, He addresses people who were already obligated to do it.

In Matthew 23:23, Jesus criticizes the Pharisees for their hypocrisy:

“You tithe mint, dill, and cumin, and have neglected the weightier matters of the law…”

Notice that Jesus does not abolish tithing here—because the Law was still in force. But He clearly places justice, mercy, and faithfulness above meticulous rule-keeping.

The key point is this: Jesus never commands His disciples, after the cross, to tithe.

A Shift in the New Testament: From Tithe to Contribution

After the resurrection, something significant changes.

The New Testament never commands Christians to give a tenth.

Instead, new words and ideas appear:

• Contribution

• Sharing

• Collection

• Generosity

• Fellowship (koinōnia)

Giving moves from a fixed percentage to, what I believe to be the case, the more complete and originally intended way of looking at this. Expressing your gratitude of the Creator in the form of helping those in need.

Acts 11:27–30 — The Moment That Shapes Modern Day Practices

Acts 11 is not just an isolated story of generosity; it is the historical starting point for a major thread that runs through the rest of Acts and deep into Paul’s letters.

“In these days prophets came down from Jerusalem to Antioch… and foretold by the Spirit that there would be a great famine… So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea.”

This passage gives us the why behind much of the New Testament’s teaching on contribution.

Several foundational elements appear here for the first time:

1. A revealed need — the famine is real, widespread, and severe.

2. A voluntary decision — the disciples determine to act.

3. Proportional giving — “according to his ability.”

4. Inter-church cooperation — Antioch sends aid to Judea.

This is not an abstract theology of generosity. It is a historical crisis that calls forth a faithful response.

Most importantly, Acts 11 explains why financial collection becomes such a recurring concern in Paul’s ministry.

From Acts to Paul — One Continuous Story of Care

As the gospel spreads outward—from Jerusalem, to Antioch, to Galatia, to Macedonia, to Achaia—the same need remains at the center: impoverished believers in Judea.

This is why Paul repeatedly returns to the subject of financial contribution.

When we read Paul’s instructions in isolation, we risk missing that they are all connected to a single, ongoing story.

Paul and the Language of “Collection” and “Contribution”

Paul builds on the Acts 11 model throughout his letters, treating the famine relief as both a practical responsibility and a spiritual opportunity.

In Romans 15:25–27, Paul explicitly connects the dots:

“At present, however, I am going to Jerusalem bringing aid to the saints… For Macedonia and Achaia have been pleased to make some contribution for the poor among the saints at Jerusalem.”

Notice how Paul frames this aid:

• As shared participation (koinōnia)

• As an expression of *unity between Jewish and Gentile believers

• As a response rooted in gratitude, not obligation

This is the same relief effort first announced by Agabus in Acts 11.

Paul and the Language of “Collection” and “Contribution”

Paul builds on the model we see in Acts 11 throughout his letters, especially when addressing a specific and urgent crisis: the famine affecting believers in Judea.

1 Corinthians 16:1–4 — A Coordinated Famine Relief Effort

“Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do.”

This short instruction is easy to flatten into a generic rule for all Christian giving, but Paul’s own words anchor it to something much more specific.

First, Paul identifies the purpose of the collection: “for the saints.” This is the same relief effort described in Acts 11:27–30 and developed further in Romans 15:25–27 and 2 Corinthians 8–9—aid for suffering believers in Judea during and after a severe famine.

Second, Paul notes that this instruction was not unique to Corinth. He had already given the same directions to the churches of Galatia, showing that this was a coordinated, inter-congregational response to a shared crisis, not a localized worship regulation.

Third, Paul specifies a rhythm:

“On the first day of every week, each of you is to put something aside and store it up, as he may prosper…”

The emphasis here is practical, not liturgical. Setting aside funds weekly ensured that:

• Giving was intentional, not rushed

• The burden was spread out over time

• No frantic collection would be needed when Paul arrived

Paul even explains this explicitly:

“…so that there will be no collecting when I come.”

In other words, the first-day setting aside was a wise strategy for sustained generosity, not a declaration that every church, everywhere, must take up a formal collection every Sunday for all time.

A Beautiful Pattern — Not a Binding Command

The fact that many churches today collect contributions on the first day of the week is a beautiful and meaningful tradition—one that traces its roots directly back to apostolic wisdom and compassionate action.

But it is important to notice what Paul does not say:

• He does not describe a worship service

• He does not mention a public offering moment

• He does not talk about it being "a seed that is sown" so you receive material blessings later

• He does not connect the collection to communion or assembly language

Instead, he speaks of planning, storing up, and trustworthy delivery through approved messengers.

This helps us appreciate the distinction:

• The principle (regular, proportional, purposeful giving) is timeless

• The method (first-day setting aside for a famine collection) is situational
  

Keeping the Heart of the Practice

When churches today choose to give regularly on the first day of the week, they are standing in continuity with the early church’s concern for preparation, accountability, and generosity.

But when that practice is elevated into an absolute command, or treated as evidence of faithfulness, it risks losing the very heart Paul was protecting.

Paul’s goal was never ritual compliance.

It was love—organized, thoughtful, and sacrificial—expressed through a united body responding to real need.

Why the Difference Matters

Confusing tithing with New Testament contribution can:

• Turn generosity into obligation

• Create guilt-driven giving

• Blur the difference between Law and grace

The New Testament vision is richer and more demanding—not less.

Instead of asking, “What is the minimum I must give?”, the gospel asks:

“How can I love my brothers and sisters well?”

So How Should Christians Give?

The New Testament gives principles, not percentages:

• Willingly (2 Corinthians 9:7)

• Proportionally (1 Corinthians 16:2)

• Generously (2 Corinthians 8:2–3)

• Purposefully (Acts 11:29)

• Joyfully (2 Corinthians 9:7)

Giving is an act of worship, fellowship, and trust—not a transaction. This might sound strange coming from a previously employed minister at a congregation, and current missionary living in northern Italy, but if you are not cheerful in your giving then do not give.

Final Thought — From System to Story

When we step back and trace the flow from Acts to Paul, a clear picture emerges.

Tithing belongs to a covenant system—structured, commanded, and tied to a national law. New Testament giving, however, is shaped by a story: a famine foretold, churches moved by compassion, apostles coordinating relief, and believers discovering that generosity binds the body of Christ together.

Family helping family.

This is why Paul does not replace the tithe with a new rule.

Instead, he invites the church into a living narrative—one where grace produces generosity, where planning serves love, and where giving becomes fellowship in action.

When churches today give regularly, thoughtfully, and joyfully, they are not reenacting a law.

They are continuing a story.