Early Christian Beliefs About Tithes and Tithing
Early Christian writings do not give one flat rule, but they do link tithes with church support, firstfruits, and help for the poor. Writers like Irenaeus, Clement of Alexandria, Cyprian, Origen, and the Apostolic Constitutions often treat Old Testament giving as a pattern for Christian generosity. They also stress freewill gifts and almsgiving, so the picture is broader than a simple fixed tax. Bible passages about Levites, firstfruits, and temple giving sit behind much of the language.
111 early-church witnesses · 177 source quotations · compared with Scripture
What did early Christians believe about tithes and Tithing?
Early Christian writers did not present a single simple rule about tithing. Writers like Irenaeus, Clement of Alexandria, Cyprian, Origen, and the Apostolic Constitutions often treated the Old Testament tithe as a model for Christian giving, support for clergy, and care for the poor, while also stressing freewill gifts, almsgiving, and spiritual sacrifice.
Other early writers used tithing language mostly to explain Jesus’ rebuke of the Pharisees or to contrast Jewish law with Christian generosity. The evidence is broad, but it is mixed because some texts describe church practice, while others are mainly biblical explanation or moral teaching rather than a direct command that all Christians must pay a fixed ten percent.
Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- Early Christian writers often linked tithes to support for ministers, widows, and the poor.
- Several writers treated Old Testament tithing as a model, not always as a direct Christian command.
- Some early texts focus more on spiritual giving and almsgiving than on a fixed ten percent.
- Much of the discussion is indirect, using Bible passages about Israel to explain Christian practice.
Questions Answered by the Sources
Did early Christians use tithes to support clergy and the needy?
Several early Christian texts explicitly connect tithes and firstfruits with support for bishops, presbyters, deacons, widows, virgins, the poor, and other ministers. The clearest sources present tithing as church support rather than as a purely private devotional act.
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Irenaeus, Against Heresies: Book IV Direct teaching
The category of offerings in general has not been abolished; for there were offerings back then among the Jews, and there are offerings now among the Christians. There were sacrifices among the people then; there are sacrifices in the Church now, too: however, only the form has changed, since the offering is now made by free people, not by slaves. For the Lord remains the same; but the nature of a slave's offering is distinct from that of free people, so that, through the offerings themselves, the sign of freedom is displayed. With Him, nothing is without purpose, significance, or design. For this reason, the Jews had their tithes of goods consecrated to Him, but those who have received freedom dedicate all their possessions for the Lord’s purposes, giving joyfully and freely not the least valuable parts of their property, having hope for better things to come; just as that poor widow did who gave all she had to the treasury of God.
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Irenaeus, Against Heresies: Book IV Direct teaching
And for this reason they (the Jews) had indeed the tithes of their goods consecrated to Him, but those who have received liberty set aside all their possessions for the Lord’s purposes, bestowing joyfully and freely not the less valuable portions of their property, since they have the hope of better things [hereafter];
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Clement of Alexandria, The Stromata (Miscellanies) Direct teaching
Leviticus 19:10; Deuteronomy 24:20-21 Besides, the tithes of the fruits and of the flocks taught both piety towards the Deity, and not covetously to grasp everything, but to communicate gifts of kindness to one's neighbours.
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Origen, Commentary on John Direct teaching
...nly a man, but a spiritual man. 1 Corinthians 2:14 The meaning is this: those from the tribes offer tithes and firstfruits to God through the Levites and priests. They do not count everything they have as a tithe or firstfruit. But the Levites and priests, on the other hand, have nothing except tithes and firstfruits. Yet they too, in their turn, offer tithes to God through the high priests, and, I believe, firstfruits as well. The same is true of those who take up Christian studies. Most of us give most of our time to the things of this life, and dedicate to God only a few special acts. In this way we are like those members of the tribes who had only a few dealings with the priest, and carried out their religious duties without spending much time on them. But those who devote themselves to the divine word and have no other work except the service of God may, quite naturally, allowing for the difference between the two kinds of work, be called our Levites and priests. And those who carry out a more honored office than their relatives will perhaps be high priests, according to the order of Aaron, not of Melchisedek. Here someone may object that it is rather too bold to apply the
Did early Christians see tithes and firstfruits as part of Christian offering?
Early writers like Irenaeus, Clement, and the Apostolic Constitutions describe Christian giving with offering language that includes or reuses tithes and firstfruits. Some texts say the old forms changed, while others insist the category of offerings did not disappear.
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Irenaeus, Against Heresies: Book IV Supporting witness
Now we offer to Him, not because He needs it, but to give thanks for His gift and thus sanctify what has been created. Just as God does not need our possessions, we need to offer something to God; as Solomon says: “He who has pity on the poor lends to the Lord.” For God, who needs nothing, accepts our good works to grant us a reward of His own good things, as our Lord says: “Come, you blessed of My Father, receive the kingdom prepared for you. For I was hungry, and you gave Me food; I was thirsty, and you gave Me drink; I was a stranger, and you took Me in; naked, and you clothed Me; sick, and you visited Me; in prison, and you came to Me.” Therefore, although He does not need these services, He desires that we perform them for our own good, so we are not unfruitful. The Word gave the people the precept of making offerings, not because He needed them, but so they might learn to serve God: thus it is His will that we also offer a gift at the altar, frequently and without interruption. The altar is in heaven (for there our prayers and offerings are directed); the temple is likewise there, as John says in Revelation, “And the temple of God was opened.” The tabernacle is also there: “F
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Cyprian, Treatises Direct teaching
...ine help. He said, "Therefore, O king, let my counsel be acceptable to you; and redeem your sins by almsgiving, and your unrighteousness by mercies to the poor, and God will be patient with your sins." Daniel 4:27 And since the king did not obey him, he suffered the disasters and harms that he had seen, and that he might have escaped and avoided if he had redeemed his sins by almsgiving. Raphael the angel also teaches the same and urges that alms should be given freely and generously, saying, "Prayer is good, with fasting and alms; because alms does deliver from death, and it purges away sins." Tobit 12:8-9 He shows that our prayers and fastings are less effective unless they are helped by almsgiving; that requests alone have little power to obtain what they seek unless they are made sufficient by the addition of deeds and good works. The angel reveals and makes clear and certain that our petitions become effective by almsgiving, that life is redeemed from dangers by almsgiving, and that souls are delivered from death by almsgiving.
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Cyprian, Treatises Direct teaching
The Holy Spirit speaks in the sacred Scriptures and says, “By almsgiving and faith sins are purged.” This certainly does not mean the sins that had already been contracted before, because those are purged by the blood and sanctification of Christ. He also says again, “As water extinguishes fire, so almsgiving quenches sin” (Sirach 3:30). Here too it is shown and proved that, just as in the washing of saving water the fire of Gehenna is extinguished, so by almsgiving and works of righteousness the flame of sins is subdued. And because in baptism the remission of sins is granted once for all, steady and unceasing labor, following the likeness of baptism, again bestows the mercy of God. The Lord also teaches this in the Gospel. For when the disciples were pointed out as eating without first washing their hands, He answered and said, “He who made what is within made also what is without. But give alms, and behold, all things are clean to you” (Luke 11:41). By this He teaches and shows that it is not the hands that must be washed, but the heart, and that the uncleanness from inside must be removed rather than that from outside. He also shows that the one who has cleansed what is within
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Clement of Alexandria, The Stromata (Miscellanies) Supporting witness
...y, but to share gifts of kindness with one’s neighbors. For I think it was from these, and from the firstfruits, that the priests were supported. So now we understand that by the law we are taught piety, generosity, justice, and humanity. For does it not command that the land be left uncultivated in the seventh year, and tell the poor to use without fear the fruits that grow by God’s working, while nature cultivates the ground for the benefit of all alike? Exodus 33:10-11; Leviticus 25:2-7 How, then, can anyone say that the law is not humane and a teacher of righteousness? Again, in the fiftieth year, it ordered the same things to be done as in the seventh year. In addition, it restored each person’s own land, if for some reason he had given it up in the meantime. In this way it set limits on the desires of those who want possessions, by measuring the time they might enjoy them, and it chose that those who had already paid the penalty of long poverty should not suffer punishment for life. But almsgiving and acts of faith are royal guards, and blessing rests on the head of the one who gives. And the one who has pity on the poor will be blessed. For he shows love to one like himse
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Clement of Alexandria, The Instructor (Paedagogus) Supporting witness
...onomy 5. And so on. These things must be kept, along with whatever else is commanded in reading the Bible. And by Isaiah He commands us: "Wash yourselves, and make yourselves clean. Put away wickedness from your souls before my eyes. Learn to do good. Seek judgment. Rescue the wronged. Judge for the orphan, and justify the widow. And come, and let us reason together," says the Lord. And we will find many examples in other places also. For example, about prayer, Scripture says, "Good works are an acceptable prayer to the Lord." And the manner of prayer is described: "If you see the naked, cover him, and do not overlook those who belong to your own seed. Then your light shall break forth early, and your healing shall spring up quickly; and your righteousness shall go before you, and the glory of God shall surround you." What, then, is the fruit of such prayer? "Then you shall call, and God will hear you; while you are still speaking, He will say, 'I am here.'"
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Clement of Rome, Second Epistle (attributed) Supporting witness
... the earth will melt, like lead melting in fire. Then the hidden and open deeds of men will appear. Almsgiving, then, is good as repentance from sin. Fasting is better than prayer, and almsgiving than both. Love covers a multitude of sins, 1 Peter 4:4, and prayer from a good conscience delivers from death. Blessed is everyone who is found complete in these, for almsgiving lightens the burden of sin.
More related quotations from this section 1 shown
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Cyprian, Treatises Direct teaching
But among us, unity has lessened as generous action has declined. At that time, people used to sell houses and property. So that they might store up treasures for themselves in heaven, they brought the price of them to the apostles, to be given out for the use of the poor. But now we do not even give a tenth of our inheritance. And while our Lord commands us to sell, we instead buy and add to our wealth. So the strength of faith has faded away among us. So the power of believers has grown weak. Therefore the Lord, looking ahead to our days, says in His Gospel, "When the Son of man comes, do you think that He shall find faith on the earth?" Luke 18:8. We see that what He foretold has happened. There is no faith in the fear of God, in the law of righteousness, in love, or in labor. No one thinks about the fear of what is to come, and no one takes to heart the day of the Lord, and the wrath of God, and the punishments coming on unbelievers, and the eternal torments appointed for the faithless. What our conscience would fear if it believed, it does not fear, because it does not believe at all. But if it believed, it would also take heed. And if it took heed, it would escape.
How did early Christians interpret Jesus' comments about tithing?
Tertullian and Archelaus cite Jesus' rebuke of Pharisaic tithing to show that outward attention to small details could not replace weightier matters like mercy, hospitality, and the love of God. These texts do not reject every kind of giving; they stress proper priorities.
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Irenaeus, Against Heresies: Book IV Direct teaching
and instead of the law enjoining the giving of tithes, [He told us] to share all our possessions with the poor;
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Tertullian, Against Marcion Supporting witness
...vessels, but in reality the works of merciful dispositions. In the same way, He reproaches them for tithing trifling herbs, while at the same time passing over hospitality and the love of God, in Luke 11:42. The vocation and the love of what God, but of Him by whose law of tithes they used to offer their rue and mint? For the whole force of the rebuke lay in this: they cared about small matters in His service, but failed to show their weightier duties to Him when He commanded them: "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength," the One who has called you out of Egypt, in Deuteronomy 6:5. Besides, enough time had not yet passed for Christ to require so premature—indeed, so unwelcome—a love toward a new and recent deity, not to say one hardly yet developed. Again, when He reproaches those who grasped at the highest places and the honor of public greetings, He is only following the Creator's course. The Creator calls ambitious people like these rulers of Sodom, in Isaiah 1:10. He forbids us to put confidence even in princes, and pronounces the man altogether wretched who puts his confidence in man. But whoever aims at hig
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Tertullian, Against Marcion Supporting witness
In like manner, He upbraids them for tithing paltry herbs, but at the same time passing over hospitality and the love of God.
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Tertullian, Against Marcion Supporting witness
Nor, indeed, was it only these great things (which He recognized), but even the tithes of rue and the cleansing of cups.
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Tertullian, Against Marcion Supporting witness
Luke 11:42 The vocation and the love of what God, but Him by whose law of tithes they used to offer their rue and mint?
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Archelaus, Disputation with Manes Supporting witness
...Was the One who spoke these words a maker of glass, or a potter who made clay vessels? Did He not clearly speak about the body and the soul? For the Pharisees really paid attention to tithing anise and cummin, and left undone the weightier matters of the law. While giving great care to outward things, they neglected the things that concerned the salvation of the soul. For they also cared about greetings in the marketplace and the highest seats at feasts. And to them the Lord Jesus, knowing their destruction, declared that they paid attention only to outward things, and despised the inward things as though they were strange, and did not understand that He who made the body also made the soul. And who is so dull and stubborn in mind that he does not see that these sayings of our Lord are enough for every case? Moreover, Paul speaks in full agreement with these sayings when he explains certain things written in the law in this way: “You shall not muzzle the mouth of the ox that treads out the grain.” Does God care for oxen? Or does He say it completely for our sake? But why should we spend more time on this subject? Nevertheless, I will add a few things out of the many that could b
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Archelaus, Disputation with Manes Supporting witness
For the Pharisees truly looked to the tithing of anise and cummin, and left undone the weightier matters of the law;
Common Questions
Did early Christians think tithing still mattered?
Many early Christian writers did treat tithing as meaningful, often as a pattern for supporting church workers and the needy.
Did early Christians only give a fixed ten percent?
No. Several early writers also stress freewill offerings, almsgiving, and giving for the poor.
Which Bible passages were used most often?
Common passages include Numbers 18, Deuteronomy 14, Nehemiah 10 and 12, Hebrews 7, and Jesus’ words in Luke 11:42.
Source Index for Tithes and Tithing
The guided sections above show the strongest quotations. This compact index highlights 146 ranked source links from 177 compiled sources for deeper study.
Source index 146 ranked links shown
Early Christian Writings 80 shown of 111
Primary-source quotations from early Christian writers and church documents.
Bible Passages 66 included
Related Bible passages saved for comparison with the early Christian quotations.