This time we will discuss giving offerings to the Church, such as collections, tithing, special offerings, and so forth.
However, the most frequently complained about and debated topic today is tithing, because tithing is also often misused by certain rogue pastors.
Therefore, I will discuss tithing first, and from there move on to discuss other offerings.
Was Tithing Practiced by the Early Church?
Tithing (giving 10% of one's income) is a very interesting topic in Bible study because it involves the transition from the law of Moses in the Old Testament to the life of the congregation in the New Testament.
But was tithing practiced by the Early Church? Let us discuss this slowly and systematically:
1. There Is No Explicit Command Regarding 10%
Within the books of the New Testament (especially Acts and the Epistles of Paul), there is no specific command found for non-Jewish congregations to give exactly 10%. Tithing in the Old Testament was part of the Mosaic law intended to support the tribe of Levi and the temple system. Once the Temple was destroyed and the priesthood system changed, the focus of giving shifted as well.
2. The Principle of "Giving with Joy"
The Early Church practiced a lifestyle that was far more radical than simply giving 10%. The principles taught by the Apostle Paul were:
- Proportional Giving: Giving according to the blessings received (1 Corinthians 16:2).
1 Corinthians 16:2 (NET) - “On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you, so that a collection will not have to be made when I come.”
- Willingness of Heart: Not sorrowfully or under compulsion, because "God loves a cheerful giver" (2 Corinthians 9:7).
2 Corinthians 9:7 (NET) - “Each one of you should give just as he has decided in his heart, not reluctantly or under compulsion, because God loves a cheerful giver.”
- Totality: Many believers in Jerusalem even sold their possessions and distributed them to everyone according to their needs (Acts 2:44-45).
Acts 2:44-45 (NET) - “All who believed were together and held everything in common, and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need.”
3. Difference in Context Between Old and New Testaments
In the Old Testament, tithing functioned as a religious tax within a theocratic system. In the New Testament, giving is an expression of grace and personal gratitude for salvation in Christ.
4. The View of Early Church Figures
Several early Church Fathers (such as Irenaeus and Justin Martyr) recorded that Christians were no longer bound to a rigid law of tithing, but rather gave everything freely because they had been set free by Christ. Their giving often exceeded 10% due to a high sense of care for needy believers.
Conclusion: The Early Church did not focus themselves on the number "10%," but they were very active in giving. Their practice emphasized radical generosity to support the proclamation of the Gospel and help poor brothers and sisters in faith.
Why Did the Early Church in Acts 2 Massively Sell Their Possessions to Distribute?
The action of the early church selling their goods and property (as recorded in Acts 2:44-45) was not merely a spontaneous action without reason. There was a combination of a powerful spiritual drive and a practical, urgent situation at that time.
The following is the primary background as to why that event occurred:
1. The Impact of the Pentecost Event (Thousands of Pilgrims)
On the day of Pentecost, Jerusalem was filled with Jewish pilgrims from various corners of the Roman Empire (Rome, Egypt, Parthia, etc.) who came to celebrate the feast. Following Peter's sermon, around 3,000 people repented and were baptized.
- Practical Problem: Many of these new converts were pilgrims who decided to remain in Jerusalem longer so they could learn from the Apostles. They did not have jobs, homes, or food provisions in Jerusalem.
- Congregation's Solution: The local Jerusalem congregation opened their homes and sold assets (such as land or valuables) to bear the living costs of these new brothers and sisters in faith.
2. Social and Economic Pressure (Ostracism)
Becoming a follower of Jesus in the first century in Jerusalem carried enormous social risks.
- Exclusion: Many Jews who became Christians were ostracized by their families, fired from their jobs, or forbidden from trading in the marketplace because they were considered followers of a heretical sect.
- Solidarity: Because many believers lost their source of income due to their faith, those who still possessed property felt responsible to sustain them so that no one would starve.
3. Conviction of "The Imminent Return of Christ"
The early church lived in a very powerful anticipation of Jesus' second coming in the near future (Immanent Eschatology).
Because they felt this world would soon end, material ownership was considered no longer to have long-term value. Their focus shifted completely to building a spiritual community (the Kingdom of God) rather than accumulating personal wealth.
4. Manifestation of "Koinonia" (Fellowship)
The Greek term used is Koinonia, which means "sharing in all things." For them, being one body in Christ meant there were no more barriers between "mine" and "yours."
This sale of property was voluntary, not forced (as seen in the case of Ananias and Sapphira in Acts 5). They gave because they were moved by an overflowing love after being filled with the Holy Spirit.
Key Differences: Tithing vs. Sharing Possessions
- Tithing gives a fixed portion (10%), whereas Acts 2 shares based on flexible needs.
- Tithing follows an institutional regulation, whereas Acts 2 is driven by spontaneous love and solidarity.
In short: Their actions were an emergency response as well as a radical expression of love toward the economic crisis experienced by new believers in Jerusalem.
Changed Along with the Development of the Church
How did this system of "holding everything in common" eventually change as the Church expanded to various regions?
The system of "common ownership" (voluntary communalism) seen in Jerusalem underwent a significant transformation when Christianity began to spread to areas outside Palestine, such as Asia Minor (Turkey), Greece, and eventually to Rome (Europe).
The following are the reasons and the process of why the system changed:
1. Shifting from "Crisis" to "Stability"
The system in Jerusalem was emergency-based due to thousands of stranded pilgrims and economic ostracism. However, when the Gospel reached Europe:
- Believers in Europe (such as in Philippi, Corinth, and Thessalonica) remained living in their respective homes and worked in their original professions.
- The Apostle Paul himself emphasized the importance of working to provide for oneself: "If anyone is not willing to work, neither should he eat" (2 Thessalonians 3:10).
- The focus changed from "selling assets" to "setting aside a portion of income" on a regular basis (1 Corinthians 16:2).
2. Transition to the "Collection" Model (Weekly Giving)
When the church became scattered across a vast region, a physical common-ownership system became impractical. Apostle Paul then introduced a more organized Collection system:
- Regular: Done on the first day of that week (Sunday).
- Proportional: Giving according to what was earned, no longer selling all possessions (1 Corinthians 16:1-2).
1 Corinthians 16:1-2 (NET) - “With regard to the collection for the saints, please follow the instructions I gave to the churches of Galatia: On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you, so that a collection will not have to be made when I come.”
- Broad Purpose: The money collected was not only for the local congregation, but was sent across nations to help the church in Jerusalem, which was experiencing a severe famine (2 Corinthians 8-9).
3. Adaptation to Roman Social Structure
In Europe (Greco-Roman culture), there existed a social system called Patronage.
Wealthy people who repented (such as Lydia in Philippi or Philemon in Colossae) did not sell their homes, but rather made their homes a place of worship (House Church).
They retained ownership of their assets but used them to serve the congregation. This created a model where the wealthy became supporters (patrons) for the poor within the church without having to completely abolish private ownership.
4. The Emergence of the Institution of Deacons
Because the congregation grew larger and more complex, the distribution of aid could no longer be done spontaneously by "laying money at the apostles' feet."
The Church began to establish the office of Deacon to manage the treasury and ensure that widows and the poor were systematically cared for (Acts 6). This was the precursor to modern church financial administration systems.
5. Why Did It Not Continue as "Communism"?
Many historians note that the model of "common ownership" in Jerusalem was financially difficult to sustain in the long run (proven by the Jerusalem congregation eventually becoming very poor and needing help from churches in Europe). Therefore, congregations in Europe adopted the principle of Generosity rather than Communalism.
Interestingly, this pattern of "common ownership" did not disappear completely, but rather shifted into the Monastic tradition (Monasteries) in the following centuries, where monks/nuns renounced private property rights to live together.
The History of the Return of the Concept of Tithing
How did the concept of tithing (10%) eventually "re-enter" the church after the era of this early congregation ended?
The concept of tithing (10%) did not just reappear out of nowhere. There was a transition process spanning hundreds of years from the spirit of "voluntary giving" of the early church toward a "legal obligation" in the era of the State Church.
The following is the chronology of how tithing eventually entered back into the Church system:
1. The Era of the Church Fathers (2nd to 4th Centuries)
During this period, tithing was not yet an obligation. Figures like Irenaeus and Origen argued that Christians should give more than 10% because they live under grace, not law. However, they began to refer to tithing as a "minimum standard" for those who were still tied to worldly wealth.
2. Institutionalization of the Church (4th to 5th Centuries)
After Emperor Constantine embraced Christianity, the Church became a large institution requiring high operational costs to build cathedrals and pay salaries to the clergy (pastors/priests). Church leaders began to look back to the Old Testament as an administrative model. Figures like Ambrose and Augustine began to teach that tithing was a moral obligation to support the poor and church ministry.
3. Church Councils (6th Century)
This rule began to be formalized in church law (canon law). The Council of Tours (567 AD) and the Council of Mâcon (585 AD) officially ordered the laity to pay tithes. Those who refused began to be threatened with ecclesiastical sanctions (excommunication).
This dynamic often leads congregations to give far more than 10% voluntarily, mimicking the spirit of the Early Church that we discussed previously.
Follow the Example of the Early Church
As we have discussed previously, the Early Church did not use the tithing system.
If you read the Book of Acts and the Epistles of the Apostles, there is none that teaches that tithing is mandatory. If tithing were indeed mandatory, it would certainly be mentioned in the Books of the New Testament.
Therefore, for Church offerings, I prefer the Voluntary View, which emphasizes Proportional Giving, so that it is fair for congregations from various backgrounds and done regularly (e.g., weekly).
This aligns with what many theologians refer to as "New Testament Giving" (New Testament Giving). This view does not use the number 10% as a religious "tax," but rather as a principle of obedience born out of freedom in Christ.
The following is an in-depth explanation regarding the principles of Proportional and Regular Giving:
1. Biblical Foundation: The Principle of 1 Corinthians 16:2
Apostle Paul provided very practical and fair guidance to the congregation in Corinth:
"On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you..."
From this single verse, we discover the four pillars of your giving:
- Periodic/Regular: "On the first day of the week" (Making it a lifestyle, not just a momentary emotion).
- Personal: "Each of you" (Everyone is involved, regardless of status).
- Proportional: "To the extent that God has blessed you" (Based on real economic capability).
- Planned: "Set aside some income and save it" (Not remnant money in the pocket, but prioritized).
2. Why Is This Considered Fairer?
In a rigid tithing system (10% for everyone), an imbalance in the burden of life occurs:
- For the Poor: 10% of a barely sufficient income can mean losing the cost of a day's meal or a child's school fees. The burden is extremely heavy.
- For the Wealthy: 10% of an income in the billions might not affect their lifestyle at all. The burden is extremely light.
Proportional Giving allows:
- People who are in financial distress to give a little with their heads held high (like the poor widow who gave two copper coins).
- People who are in abundance are encouraged to give more than 10% (e.g., 20%, 30%, or more) because their basic needs have already been met.
3. Motivation: Response to Grace, Not a Barter
In the voluntary view, giving is a response of gratitude, not a transaction (barter) with God.
- We do not give in order to be blessed (like the concept of "baiting" blessings).
- We give because we have already been blessed by the grace of salvation in Christ.
This protects the hearts of the congregation from disappointment if, financially, circumstances do not immediately improve after giving.
4. Practical Implementation in the Modern Congregation
How to practice this principle on a weekly basis?
- Self-Assessment (Self-Evaluation): Believers are encouraged to pray and determine for themselves the percentage or amount they consider honest before God based on their income.
- Directed Collection: The church provides transparent reports regarding where the money is allocated (e.g., a certain percentage for operations, a certain percentage for diaconia/the poor, a certain percentage for missions).
- Financial Education: The church helps the congregation manage family finances so they can have a surplus to share with others.
Essence: This view restores the dignity of the congregation as a "steward" over God's possession, where personal integrity before God is prioritized over merely fulfilling a numerical target.
Awan (Andreas Hermawan)