Project – Redistributive Justice and Tithing in the Old Testament: A Biblical Framework for Addressing Poverty, Inequality, and the Needs of Marginalized Groups in Nigerian Churches

CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

The issue of poverty, economic inequality, and social exclusion remains one of the most pressing challenges confronting societies across the world, particularly in developing countries such as Nigeria. Despite significant economic resources and abundant natural wealth, Nigeria continues to experience high levels of poverty, unemployment, income disparity, and social marginalization. According to the World Bank (2024), more than forty percent of Nigerians live below the national poverty line, while millions face inadequate access to education, healthcare, food security, and economic opportunities. These realities have generated increasing concerns regarding the role of religious institutions, especially churches, in addressing social and economic injustices.

Within the biblical tradition, concerns for the poor, vulnerable, and marginalized occupy a central place in God’s covenant relationship with humanity. The Old Testament consistently portrays God as a defender of the poor, widows, orphans, strangers, and other disadvantaged groups within society (Exodus 22:21–24; Deuteronomy 10:18–19). Consequently, economic justice is not treated merely as a social issue but as a theological and ethical imperative rooted in divine character and covenant obligations. The Old Testament legal and prophetic traditions reveal that worship, righteousness, and social justice are inseparable dimensions of faithful living before God (Wright, 2004).

One of the most significant economic institutions established within ancient Israel was the practice of tithing. Tithing involved the dedication of one-tenth of agricultural produce, livestock, and other forms of increase to God (Leviticus 27:30–33). While contemporary discussions often reduce tithing to a mechanism for supporting religious institutions, the Old Testament presents a broader theological vision in which tithes functioned as instruments of social welfare, communal solidarity, and redistributive justice (Deuteronomy 14:28–29; 26:12–13).

Redistributive justice refers to the equitable allocation and redistribution of resources within a society to ensure that vulnerable individuals have access to the necessities of life and opportunities for human flourishing. In biblical thought, redistributive justice is grounded in the conviction that God is the ultimate owner of the earth and all its resources (Psalm 24:1). Human beings therefore function as stewards rather than absolute owners of wealth. This theological understanding underlies many Old Testament economic regulations designed to prevent exploitation, extreme inequality, and generational poverty (Baker, 2016).

The concept of redistributive justice in the Old Testament is reflected in several socio-economic institutions, including the Sabbath year, the Jubilee year, gleaning laws, debt cancellation provisions, and tithing regulations (Leviticus 25:1–55; Deuteronomy 15:1–11). These institutions were intended to preserve social balance and prevent the concentration of wealth in the hands of a few individuals. According to Wright (2004), Israel’s economic laws reveal God’s commitment to social equity and demonstrate that economic resources should serve the welfare of the entire covenant community rather than individual accumulation.

Among these institutions, tithing occupies a particularly important role. The Levitical tithe supported religious personnel who lacked territorial inheritance (Numbers 18:21–24). The festival tithe promoted communal celebration and covenant fellowship (Deuteronomy 14:22–27). Most significantly, the triennial tithe was specifically designated for foreigners, widows, orphans, and the poor (Deuteronomy 14:28–29). This arrangement demonstrates that tithing functioned not only as an act of worship but also as a mechanism for redistributing resources to vulnerable populations within society.

The Old Testament repeatedly emphasizes God’s concern for marginalized groups. Widows, orphans, foreigners, and the poor were particularly vulnerable because they often lacked access to economic resources, legal protection, and social support systems. As a result, God’s laws incorporated provisions designed to protect these groups from exploitation and neglect (Brueggemann, 2014). The redistribution of resources through tithing represented one practical expression of covenant faithfulness and communal responsibility.

The prophetic literature further strengthens the connection between worship and social justice. Prophets such as Amos, Isaiah, Micah, and Jeremiah consistently condemned religious practices that neglected the needs of the poor while maintaining outward forms of piety (Amos 5:21–24; Isaiah 1:11–17; Micah 6:6–8). Their messages reveal that authentic worship must be accompanied by practical actions that promote justice, compassion, and social welfare. Thus, the ethical significance of tithing extends beyond ritual observance to include active concern for the marginalized.

Scholars have argued that Old Testament economic ethics challenge contemporary societies to reconsider prevailing assumptions regarding wealth, poverty, and social responsibility. Goldingay (2015) observes that biblical economic laws sought to create a community where material resources were managed in ways that reflected God’s justice and compassion. Similarly, Block (2012) notes that Israel’s economic system was designed to sustain communal well-being rather than encourage unchecked accumulation of wealth.

The theology of stewardship provides another important foundation for understanding redistributive justice and tithing. Stewardship recognizes that all possessions ultimately belong to God and that believers are accountable for their management of resources (McKnight, 2014). Consequently, wealth carries social responsibilities that extend beyond personal consumption and institutional maintenance. Tithing therefore becomes an expression of faithful stewardship through which God’s people participate in caring for vulnerable members of society.

In contemporary Christianity, however, the practice of tithing is frequently interpreted primarily in terms of church financing, personal blessings, and spiritual obligations. While these dimensions are important, they often overshadow the broader social welfare purposes embedded within the Old Testament framework. Consequently, the redistributive and justice-oriented aspects of tithing may receive insufficient attention in theological discourse and church practice (Croteau, 2020).

The Nigerian church represents one of the largest and most influential Christian communities in Africa. Churches receive substantial financial contributions through tithes, offerings, and donations. These resources provide significant opportunities for social intervention, poverty alleviation, educational support, healthcare provision, skills acquisition programmes, and community development initiatives. Nevertheless, poverty and social inequality remain widespread within many Christian communities.

The growing gap between affluent religious institutions and economically struggling congregants has generated debates regarding the ethical use of church resources. Some scholars and social commentators have questioned whether contemporary interpretations of tithing adequately reflect the Old Testament emphasis on caring for the poor and marginalized (Kalu, 2008). Such concerns highlight the need for a critical examination of biblical teachings on redistributive justice and their relevance for modern church practices.

Furthermore, increasing economic inequality within Nigerian society has intensified demands for greater social responsibility among religious institutions. Churches possess not only financial resources but also moral influence capable of shaping societal attitudes toward justice, compassion, and community development. Therefore, recovering the redistributive dimensions of Old Testament tithing may provide a valuable framework for addressing contemporary socio-economic challenges.

The relevance of this study extends beyond theological scholarship. It contributes to ongoing discussions concerning poverty reduction, social inclusion, community development, and faith-based responses to inequality. By examining redistributive justice and tithing in the Old Testament, the study seeks to develop a biblical framework capable of informing Christian engagement with poverty, inequality, and the needs of marginalized groups in contemporary Nigerian churches.

1.2 Statement of the Problem

Poverty, economic inequality, and social exclusion continue to constitute major socio-economic challenges in Nigeria despite the country’s vast human and natural resources. Millions of Nigerians lack adequate access to healthcare, education, housing, employment opportunities, and social welfare services. Particularly affected are vulnerable groups such as widows, orphans, internally displaced persons, unemployed youths, persons living with disabilities, and economically disadvantaged households. These realities persist even in communities where Christianity enjoys significant influence and participation.

The Old Testament presents tithing as an important instrument for promoting redistributive justice and caring for vulnerable populations. Biblical provisions concerning the triennial tithe specifically required that resources be allocated to foreigners, widows, orphans, and the poor, thereby ensuring that no member of the covenant community was excluded from economic support (Deuteronomy 14:28–29). However, contemporary church practices often emphasize tithing primarily as a means of supporting ecclesiastical administration, church expansion, infrastructure development, and ministerial welfare, with comparatively less attention given to poverty alleviation and social welfare.

A major concern is that substantial amounts of financial resources are generated through tithes within Nigerian churches, yet poverty and inequality remain prevalent among many church members and surrounding communities. In some cases, economically vulnerable congregants continue to struggle with basic necessities despite their faithful participation in church activities. This situation raises critical theological and ethical questions regarding whether contemporary understandings and applications of tithing adequately reflect the redistributive intentions evident in Old Testament teachings.

Another problem is the apparent disconnect between biblical teachings on economic justice and practical church responses to social inequality. While numerous churches engage in charitable activities, there is often no systematic theological framework linking tithing to sustainable poverty reduction, economic empowerment, and community development. Consequently, the transformative potential of church resources may not be fully realized.

Additionally, existing scholarship on tithing has largely focused on doctrinal debates, covenant theology, prosperity teachings, and ecclesiastical administration. Comparatively limited scholarly attention has been devoted to examining tithing as an instrument of redistributive justice within the Old Testament and exploring its implications for addressing poverty and marginalization in contemporary Nigerian churches.

The persistence of poverty and inequality within a highly religious society underscores the need for renewed theological reflection on biblical economic ethics. Therefore, this study seeks to investigate redistributive justice and tithing in the Old Testament and develop a biblical framework for addressing poverty, inequality, and the needs of marginalized groups in Nigerian churches.

1.3 Aim of the Study

The aim of this study is to examine redistributive justice and tithing in the Old Testament and develop a biblical framework for addressing poverty, inequality, and the needs of marginalized groups in Nigerian churches.

1.4 Objectives of the Study

The study seeks to:

1. Examine the theological foundations of redistributive justice in the Old Testament.
2. Investigate the role of tithing as an instrument of social welfare in ancient Israel.
3. Analyze the relationship between tithing and the care of marginalized groups in the Old Testament.
4. Evaluate the relevance of Old Testament redistributive principles for contemporary Nigerian churches.
5. Develop a biblical framework for addressing poverty, inequality, and social exclusion in Nigerian churches.

1.5 Research Questions

1. What are the theological foundations of redistributive justice in the Old Testament?
2. How did tithing function as an instrument of social welfare in ancient Israel?
3. What relationship exists between tithing and the care of marginalized groups in the Old Testament?
4. How relevant are Old Testament redistributive principles to contemporary Nigerian churches?
5. How can biblical teachings on tithing contribute to poverty alleviation and community development in Nigeria?

1.6 Research Hypothesis

H₀: There is no significant relationship between the application of Old Testament principles of redistributive justice through tithing and the reduction of poverty, inequality, and marginalization in Nigerian churches.

1.7 Significance of the Study

This study will contribute to Old Testament scholarship by expanding understanding of the redistributive dimensions of biblical tithing.

It will assist church leaders in developing biblically grounded approaches to social responsibility and welfare ministry.

The study will provide practical insights for faith-based organizations engaged in poverty alleviation and community development.

It will contribute to theological discussions on economic justice, stewardship, and social ethics.

Finally, it will offer a biblical framework for promoting social inclusion and reducing inequality within Nigerian churches and communities.

1.8 Scope of the Study

The study focuses on Old Testament teachings concerning redistributive justice and tithing, particularly as they relate to poverty alleviation and care for marginalized groups. It also examines the implications of these teachings for contemporary Nigerian churches.

1.9 Operational Definition of Terms

1. Redistributive Justice

Redistributive justice refers to the equitable allocation and redistribution of economic resources within a society to ensure that all members, particularly the poor and vulnerable, have access to basic necessities and opportunities for a dignified life. In the context of the Old Testament, redistributive justice is reflected in divine laws and institutions such as tithing, gleaning, the Sabbath year, and the Jubilee, which were designed to prevent extreme economic inequality and promote social welfare (Wright, 2004).

2. Tithing

Tithing is the religious practice of giving one-tenth of one’s agricultural produce, livestock, income, or increase to God as prescribed in the Old Testament (Leviticus 27:30–33). Within this study, tithing is understood not only as an act of worship and obedience but also as a socio-economic mechanism for supporting religious institutions and caring for vulnerable members of the community.

3. Old Testament

The Old Testament refers to the first major division of the Christian Bible, comprising books that document God’s covenant relationship with Israel, including its laws, history, wisdom literature, and prophetic writings. This study particularly focuses on Old Testament teachings concerning economic justice, social welfare, and tithing.

4. Poverty

Poverty refers to a condition in which individuals or groups lack sufficient financial resources and access to basic human needs such as food, shelter, healthcare, education, and clothing necessary for a decent standard of living. In this study, poverty encompasses both material deprivation and social exclusion affecting individuals and communities in Nigeria.

5. Economic Inequality

Economic inequality refers to the unequal distribution of income, wealth, resources, and economic opportunities among individuals or groups within a society. In the context of this study, it denotes disparities that contribute to social and economic disadvantages among church members and the wider Nigerian population.

6. Marginalized Groups

Marginalized groups are individuals or communities that experience social, economic, political, or cultural exclusion, thereby limiting their access to resources, opportunities, and participation in societal development. In the Old Testament, these groups commonly included widows, orphans, foreigners (strangers), the poor, and the landless. In contemporary Nigeria, marginalized groups may include widows, orphans, internally displaced persons (IDPs), persons living with disabilities, unemployed youths, and economically disadvantaged households.

7. Biblical Framework

A biblical framework refers to a structured system of principles, values, and teachings derived from Scripture that guides the understanding and application of a particular issue. In this study, it refers to Old Testament teachings on justice, stewardship, generosity, and social responsibility that can be applied to addressing poverty and inequality in Nigerian churches.

8. Social Welfare

Social welfare refers to organized efforts, programmes, and policies aimed at improving the well-being of individuals and communities, particularly vulnerable and disadvantaged populations. In the Old Testament context, social welfare involved the provision of food, economic support, legal protection, and social inclusion for the needy through mechanisms such as tithing and charitable laws.

9. Stewardship

Stewardship is the responsible management and utilization of resources entrusted by God for His purposes and the benefit of humanity. In this study, stewardship emphasizes the biblical understanding that wealth and possessions ultimately belong to God and should be used to promote justice, compassion, and communal well-being.

10. Nigerian Churches

Nigerian churches refer to Christian denominations, congregations, ministries, and faith-based organizations operating within Nigeria. These churches serve as religious communities that collect tithes and offerings and possess the potential to contribute significantly to poverty alleviation, social welfare, and community development.

11. Community Development

Community development is a process through which individuals and groups collectively work to improve the social, economic, educational, and cultural conditions of their communities. In this study, it refers to church-led or church-supported initiatives aimed at reducing poverty, promoting social inclusion, and enhancing the quality of life of community members.

12. Social Responsibility

Social responsibility refers to the moral and ethical obligation of individuals, organizations, and institutions to contribute positively to the welfare and development of society. Within the Christian context, social responsibility involves practical expressions of love, justice, compassion, and care for the poor and marginalized in accordance with biblical teachings.

Project – Redistributive Justice and Tithing in the Old Testament: A Biblical Framework for Addressing Poverty, Inequality, and the Needs of Marginalized Groups in Nigerian Churches