FAITH & CULTURE PROJECT: Tithing and Sabbath Keeping: What Does the Bible Really Teach?

Introduction

Throughout the history of the church, tithing and have been persistent sources of debate and division within the Christian faith. Many Christians have strong, divergent opinions on whether these practices are required, optional, or even obsolete. These traditions, deeply rooted in the , have shaped the worship, finances, and daily lives of countless believers for generations. Yet, as the church has moved from its ancient Jewish roots into the era of the , questions have arisen: Are Christians today still bound by the requirements to tithe a fixed portion of their income? Must they continue to observe the Sabbath as a day of rest and worship? Or have these practices been fulfilled and transformed in Christ?

Honoring the Sabbath

In the book of Exodus, the Fourth Commandment calls God’s people to remember and keep the Sabbath day—the seventh day of the week, —as a day of rest unto the Lord: “Remember the Sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore, the LORD blessed the Sabbath day and hallowed it.”—Exodus 20:8–11

The command to keep the Sabbath is grounded in the pattern of God’s rest following creation (), where God ceased from His work and blessed the seventh day. While the Genesis account highlights God's rest and sanctification of that day, it does not include a direct command for humanity to observe it. The formal institution of Sabbath observance as a law occurs later, at Mount Sinai, where it becomes a defining marker of Israel's covenant relationship with God.

In this light, the Sabbath not only reflects the pattern of creation, but also takes on added significance as a symbol of deliverance, or redemption. In Deuteronomy 5:15, the Sabbath is rooted in Israel’s deliverance from slavery in Egypt: “And remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there by a mighty hand and by an outstretched arm; therefore, the Lord your God commanded you to keep the Sabbath day.”

Together, these two themes—creation and redemption—frame the Sabbath as a sign of God's provision, rest, and liberation for His people. In the New Testament, it is seen as foreshadowing the ultimate “rest and deliverance” found in Jesus Christ, who fulfills the Sabbath by providing true rest for His people (Hebrews 4:9–10). Observing the Sabbath acknowledged that all things and all blessings come from the hand of God.

This raises important questions for New Testament believers: Is Sabbath observance still required? Was the Sabbath changed from Saturday to , the Lord’s Day? Are Christians obligated to cease from work and dedicate this day exclusively to God?

Given the New Testament’s overall teaching, most Christians today do not view the Sabbath command as a binding requirement under the New Covenant. Instead, the majority see it as a matter of spiritual freedom. While some traditions—such as those subscribing to The Westminster Confession of Faith—still practice strict observance, this is not generally recognized as a command from God. Several New Testament passages support this transition:

“So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ.” —Colossians 2:16¬–17

“One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind.” —Romans 14:5

“There remains therefore a rest for the people of God. For he who has entered His rest has himself also ceased from his works as God did from His.”—Hebrews 4:9–10

“Now on the first day of the week [Sunday], when the disciples came together to break bread, Paul, ready to depart the next day, spoke to them and continued his message until midnight.” —Acts 20:7

These passages clearly indicate that the Sabbath command is fulfilled in Christ, and Christians are not to be judged for their observance or non-observance of it. He is our true Sabbath rest. To insist on strict Sabbath observance would conflict with these teachings. This would also apply to those who, while acknowledging the Sabbath’s fulfillment in Christ, still view its observance as a universally binding moral law (such as “do not steal”), rooted in creation and the Decalogue. Of course, this raises the question of why the Old Testament never imposed Sabbath-keeping on , and why no Gentile in Scripture is ever condemned for breaking the Sabbath. This underscores its ceremonial and symbolic, rather than moral, nature.

Moral laws—such as honesty and integrity—are universally recognized by human conscience (Romans 2:14–15). In contrast, Sabbath observance required special revelation and was unknown to Gentiles until it was taught by Israel. Similarly, Paul never reproaches New Testament believers for failing to keep the Sabbath as a moral obligation.

We also learn from these passages that the early church gathered on the first day of the week, Sunday— “the Lord’s Day”—in honor of Jesus’ resurrection, a practice that continues today. While Sunday worship is common, it was not originally regarded as a direct continuation of the Old Testament Sabbath with its restrictions, nor as a “Christian Sabbath.”

For early Christians, Sunday was a regular workday. Many were slaves or laborers who could not take the entire day off. Instead, they would often meet before dawn for the Eucharist () or a worship service, then go to work, and gather again in the evening for further fellowship and worship, often including the Agape (love) feast. It was not until the early 4th century, when declared Sunday a legal day of rest, that it became widely recognized as a day off.

Does this mean it’s wrong to set aside Sunday or even Saturday for rest and worship (some churches worship on both days)? Not at all. As the New Testament clearly teaches, there is freedom in Christ. Some believers may choose to honor a specific day (Romans 14:5), while others may not. Both choices are acceptable, and neither should be a source of judgment or division within the church (Colossians 2:16).

In matters where Scripture grants liberty (adiaphorous: morally neutral or indifferent because neither commanded nor forbidden in Scripture), we should prioritize unity and mutual edification: “For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another. For all the law is fulfilled in one word, even in this: ‘You shall love your neighbor as yourself.’ But if you bite and devour one another, beware lest you be consumed by one another!”

In conclusion, a careful reading of Scripture and early church practice shows that the Sabbath command is not part of God’s moral law and has also been fulfilled in Christ in its ceremonial application. It is no longer a binding obligation for the New Testament believer. Believers are now invited to enter the true rest found in Christ, living in the freedom and grace of the New Covenant.

Is Church Attendance Important?

The answer to this question is an emphatic YES! Church attendance truly matters. While the Bible does not issue a strict command to “go to church,” it repeatedly urges believers not to neglect meeting together and to function as a united body. The New Testament consistently shows that Christians are to gather regularly for worship, teaching, fellowship, and mutual support. Consider these passages:

“And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching.” —Hebrews 10:24–25

“And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers. ... So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart, praising God and having favor with all the people. And the Lord added to the church daily those who were being saved.” —Acts 2:42, 46–47

“Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” —Colossians 3:16

“For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. ... Now you are the body of Christ, and members individually.” —1 Corinthians 12:12, 27

The New Testament makes it clear that Christians are not meant to live out their faith as isolated pilgrims, but rather as a unified community, which is essential for spiritual vitality. Gathering together not only recognizes the gift of salvation bestowed upon us all, but also places us in a loving and ministerial relationship with one another. This is the context in which the primary “means of grace” (the Word, sacraments, and prayer) are most fully experienced. These means are the practices or instruments God has appointed to communicate and bestow His grace, forgiveness, spiritual strength, and salvation to believers. The church service is where these means overlap, making corporate worship vital for receiving grace.

In today’s individualistic culture, it’s common to find Christians who rarely attend church, and will quickly point out that church attendance isn’t necessary for salvation. They regularly disregard the clear biblical instruction to gather, viewing Christianity more as a personal, privatized, and therapeutic relationship with Jesus—often identifying as “spiritual but not religious.”

The popularity of framing Christianity as “a relationship, not a religion” was significantly influenced by the of the late 1960s and 1970s, which emerged among countercultural youth, or “hippies.” During this period, the church shifted from a rational, institutional approach to a more experiential and emotional one, emphasizing a personal encounter with Jesus. This attracted people seeking authenticity and genuine spiritual experience. While this restored the warmth and relational aspects to the Christian faith (encounter theology), it also led to problems. By pitting “relationship” against “religion,” many now dismiss the importance of doctrine, discipline, and the visible church.

While Christianity certainly involves a personal relationship to Jesus Christ, it can also rightly be called a religion. It has all the typical elements: a system of beliefs (doctrines about God, salvation, Jesus Christ, commandments, etc.), sacred texts (the Bible), and prescribed religious practices such as prayer, worship, church gatherings, and the sacraments. If “religion” is defined as an organized system of faith and worship, then Christianity fits that definition. The Christian faith should not become so individualized that it loses its connection to the church community and its shared beliefs.

The healthiest and most biblical view integrates both: religious practices should flow from a genuine relationship with Christ, avoiding empty ritualism or legalism. Christ did not come to abolish religion, but to purify it, as seen in James 1:27. Insisting on a false dichotomy between relationship and religion has caused more harm than good. It has done little else than distort the Christian faith and contribute to the church’s accommodation of worldly values and the therapeutic, oppression-relief agenda of contemporary culture (social liberalism). Altogether, Christianity is both a relationship with God and a religion with defined teachings and practices; the challenge is to hold these together, avoiding both empty ritual and isolated individualism.

This brings to mind Peter Leithart’s book Against Christianity. The idea behind this provocative title is that what is commonly called “Christianity”—understood as a set of private beliefs, abstract doctrines, or a privatized religion—has become disconnected from the lived, communal, and public reality of the church as depicted in the Bible. While not specifically targeting the Jesus Movement, Leithart critiques how much of modern evangelicalism has reduced the faith to intellectualized doctrines, symbolic sacraments, and individual ethics, thereby stripping it of its transformative, communal, and even political character.

He contends that the Bible never mentions or encourages “Christianity” as a system of ideas or a religion among other religions. Instead, it speaks of Christians and the church—a new creation and a new social order that stands in opposition to the world’s systems. For Leithart, the church is not just another religion in the marketplace but the “City of God,” a new culture and political order under the lordship of Christ, demanding loyalty above all other allegiances. He argues that this “pale and truncated vision” is responsible for the modern church’s weakness. In his view, “Christianity” as an ideology is a distortion; what is needed is a recovery of the church as a visible, communal, and world-transforming body that embodies the gospel in every aspect of life. He writes, “Salvation must take a social form, and the church is that social form of salvation, the community that already (though imperfectly) has become the human race as God created it to be, the human race that is becoming what God intends it to be. The church is neither a reservoir of grace, nor an external support for the Christian life. The church is salvation.”

In conclusion, church attendance is not simply a matter of tradition or personal preference, but is deeply rooted in the biblical vision for Christian life. The New Testament consistently presents the gathered church as the context in which believers are nourished, equipped, and united as one body in Christ. Through regular worship, teaching, fellowship, and the shared experience of God’s appointed means of grace, Christians are strengthened both individually and collectively. While salvation is a gift received by faith, the call to assemble is vital to living out that faith in community, reflecting the gospel’s communal and transformative nature. The church is called to be a visible, embodied community—bearing witness to God’s kingdom and participating together in grace, love, and mission.

In an era when many view the Christian faith as a private matter, the biblical witness challenges believers to embrace the communal, visible, and world-shaping reality of the church. The call to gather is, at its heart, a call to live out the gospel together, reflecting the unity, love, and mission of Christ to the world.

Are Christians Supposed to Tithe?

One of the most hotly debated topics in today’s church is whether tithing—giving 10% of one’s income—is a requirement for New Testament believers. In the Old Testament, God made tithing mandatory for the Israelites through the . They were instructed to give 10% of their crops and livestock to the tabernacle or temple, with several tithes collected that could total up to a quarter of their income. These offerings would be similar to paying taxes to support their government (theocracy) which was largely carried out by the Levitical priesthood. The Levites and priests used these tithes to meet the needs of the people, including the poor, sojourners, orphans, and widows, as well as to provide for their own livelihoods as they devoted themselves to these responsibilities.

Those who believe the tithe system is still applicable to New Testament Christians argue that, although Christ fulfilled the ceremonial and civil aspects of the Law, the moral obligation to support the church’s work of ministry remains. In many churches, those who do not tithe are accused of “robbing God,” for not supporting their local churches, referencing Malachi 3:8–10. This view even suggests that non-tithers—said to be about 96% of churchgoers—are practicing thieves who risk ending up in Hell: “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.”—1 Corinthians 6:9–10

Despite these legalistic assertions, the New Testament nowhere commands, includes, or reiterates tithing as part of the moral law to be obeyed in this regard. Instead, it emphasizes generous, cheerful, and sacrificial giving without specifying a fixed percentage. Paul instructs believers to give willingly and cheerfully, as they have purposed in their hearts, not grudgingly or under compulsion: “So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver” —2 Corinthians 9:7.

He also encourages giving in proportion to one’s means, as God has prospered them:

“Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.” —1 Corinthians 16:12.

“So the disciples determined, everyone according to his ability, to send relief to the brothers living in Judea.” —Acts 11:29.

“For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing.” —2 Corinthians 8:3

It is also significant that the apostle Paul never rebukes any church for failing to tithe, nor does he recommend tithing as a means to better Christian living, nor does he accuse anyone of “robbing God.” Instead, he commends the Philippians, for example, for their generous partnership: “And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again. Not that I seek the gift, but I seek the fruit that increases to your credit. I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God.” —Philippians 4:15–19

Historical accounts outside of Scripture also bear witness to this. Here is of early Christian worship (A.D. 100–167, Christian teacher and apologist, born in Neapolis, about the time the apostle John died): “On Sunday a meeting is held of all who live in the cities and villages, and a section is read from the Memoirs of the Apostles and the writings of the Prophets, as long as time permits. When the reading is finished, the president, in a discourse, gives the admonition and exhortation to imitate these noble things. After this we all arise and offer a common prayer. At the close of the prayer, as we have before described, bread and wine and thanks for them according to his ability, and the congregation answers, ‘Amen.’ Then the consecrated elements are distributed to each one and partaken of, and are carried by the deacons to the houses of the absent. The wealthy and willing then give contributions according to their freewill; and this collection is deposited with the president, who therewith supplies orphans, widows, prisoners, strangers, and all who are in want.”

This account reinforces that tithing as a binding requirement was not a feature of early Christian practice. Instead, giving was voluntary and motivated by compassion—the same as we find throughout the New Testament.

Another argument of those who teach New Testament tithing is that it precedes the Mosaic law. The examples given are where Abraham tithes to Melchizedek, and where Jacob promises to give God “a full tenth” of everything he receives from Him. They further argue that the common explanation, namely, that Abraham and Jacob were simply following the customs and practices of the surrounding nations, to be less than satisying. They point instead to another possible origin given in Genesis (26:5), “because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.” They believe this passage implies that God gave His people laws in addition to those formally given and recorded later in the Mosaic Law.

This pre-Mosaic origin theory gains credibility when we consider the historical prevalence of tithing across civilizations. It is plausible that the practice of tithing was introduced by God before the giving of the Law. This is not an unreasonable assumption, given its widespread and ancient practice across different cultures. After all, such a practice had to originate somewhere—why was it observed so widely and in such similar ways among unrelated cultures? As the International Standard Bible Encyclopedia notes, tithing was “ancient and deeply rooted in the history of the human race.”

Some believe this practice may have a common origin (or shared memory) among early post-flood civilizations. Some traditions and interpretations propose that knowledge of sacrificial giving and offerings, like those of Cain and Abel in Genesis 4, was passed down from the earliest generations of mankind. After the Flood, as people spread and formed new nations, this practice could have been retained and adapted, leading to the near-universal custom of tithing in ancient cultures. Again, this is not unreasonble. If this is true, it could be argued that since this practice predates the Mosiac law, then it should be seen as a timeless moral law binding for all people. No restatement by the New Testament would be necessary. Tithing would still be in effect unless an explicit repeal or an evident repudiation was given.

Nevertheless, even if such an explanation for the ancient practice of tithing could be proven beyond all doubt, the New Testament passages we looked at earlier would clearly disavowal any such expectation. If you try to view these passages with tithing in mind, the application must be curiously forced throughout the entire New Testament. It’s simply not there and is nowhere expected (or even recommended). Instead, something entirely different is being taught. Christians are instructed to give willingly as they have purposed in their hearts (not under compulsion), and according to their ability as God has prospered them. These instructions clearly show that tithing as a binding law is not carried forward for the Christian. In conclusion, any attempt to impose tithing as a Christian requirement goes beyond what the New Testament teaches and risks imposing a standard that the apostles themselves did not uphold.

Conclusion

In examining the biblical foundations and historical development of both tithing and Sabbath keeping, it becomes clear that these practices, while central to the life of Old Testament Israel, are not binding requirements for Christians living under the New Covenant. The New Testament consistently points believers away from legalistic observance of rituals and toward a life shaped by the freedom, generosity, and rest found in Christ Himself.

Regarding the Sabbath, Scripture teaches that Jesus is the fulfillment of the Sabbath rest, inviting all who believe to enter into a deeper, spiritual rest that is not confined to a single day. Christians are given liberty in how they honor days of worship, with the early church gathering on the first day of the week in celebration of Christ’s resurrection. This freedom is not a license for neglect but a call to a responsible and loving use of our liberty, always mindful of the unity and edification of the body of Christ.

Similarly, the New Testament does not command tithing as a fixed percentage or legal obligation. Instead, believers are encouraged to give generously, cheerfully, and according to their means, motivated by love and gratitude rather than compulsion or fear. The example of the early church demonstrates a spirit of voluntary, sacrificial giving that meets the needs of the community and advances the mission of the gospel.

At the heart of both issues lies a deeper truth: Christianity is not a religion of external rule keeping but a living relationship with God and with one another in the context of the church. The call is not to rigid observance of ancient laws, but to the joyful embrace of grace, community, and service. The church is not merely a collection of individuals or a system of beliefs, but a visible, communal, and world-transforming body that embodies the gospel in every aspect of life.

May the followers of Christ walk in the freedom He has secured for us—honoring God not by mere ritual, but by lives marked by love, generosity, and true spiritual rest. Let us gather faithfully, give joyfully, and serve one another in the unity and power of the Holy Spirit, so that the church may truly be the new creation God intends it to be.

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About the Author

is a Reformed Christian writer who lives on the Florida Spacecoast. He writes on Christian theology, apologetics, psychology, and culture. Contact: rogerball121@gmail.com