Living Between the Testaments

The Patchwork Gospel 

Half in Moses, Half in Christ

Philipose Vaidyar

Have you noticed how many denominational churches operate like shuttle buses—running back and forth between the Old and New Testaments, stopping only at the verses that suit them?
They talk, teach, and impose faith or practices not necessarily to equip believers, but often to sustain their own power, leadership, or identity.

Depending on their orientation, they choose what seems right in their eyes. In the same book—whether Old or New Testament—they bypass some regulations and hold on to others that serve their convenience.

Old Cloth, New Patch – Old Wine, New Wineskins

Jesus clearly said He fulfilled the Old Covenant and called us into His New Covenant (Matthew 5:17; Luke 22:20). He even warned us not to stitch old cloth with the new or pour old wine into new wineskins (Mark 2:21-22). Yet many still try to mix them.

• Sacrificial laws? Completely ignored—because Christ Himself became the perfect sacrifice (Hebrews 10:12).
• Tithing? That one is highlighted, preached, and demanded. But the release of debts, which was part of the same Mosaic law (Deuteronomy 15:1–2), is conveniently forgotten.
• Baptism? Preached strongly on believers’ baptism. But believers’ responsibility to love their neighbors and care for the poor (James 1:27) is rarely emphasized.
• Harvest festival? Celebrated. Other Old Testament festivals? Forgotten.

Water baptism is upheld as the greatest command for new believers from nominal Christian backgrounds. But what did Jesus say was truly the greatest command? “Love the Lord your God with all your heart and with all your soul and with all your mind… and love your neighbor as yourself” (Matthew 22:37-39). Those commandments are often painted on church walls but rarely preached or explained from the pulpit—perhaps because they are too simple, without any mystery to exploit!

Tithing from the Old Testament is imposed on poor believers, but to whom does the pastor tithe? Forgiving debtors and releasing financial burdens (Deuteronomy 15:1–2) is never spoken about. What a convenient, selective theology!

Some pastors insist on giving one-tenth. Some priests even demand at least half of one-tenth. But here’s the biblical contrast: the New Testament never commands tithing. Instead, the apostles encouraged giving according to one’s decision, not as a fixed percentage. “Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7). Paul also instructed, “On the first day of every week, each one of you should set aside a sum of money in keeping with your income” (1 Corinthians 16:2). Giving in the New Testament was voluntary, Spirit-led, and cheerful—not a tax.

Meanwhile, Jesus’s Sermon on the Mount—His radical commandments about love, mercy, holiness, and forgiveness (Matthew 5–7)—rarely make it into weekly sermons. Jesus never organized fundraisers, nor did He teach extensively on giving money. He simply commended the widow’s offering (Mark 12:41–44) but never demanded money from His followers. So why do wealth-oriented pastors run to Malachi 3:10 to justify endless teaching on tithing?

Pick-and-Choose Theology

One popular theme is preached again and again: “We are justified by faith alone. Just believe, and heaven is yours.”
But another verse—“Without holiness no one will see the Lord” (Hebrews 12:14)—is skipped over.

Acts 2 is quoted often, but the following chapters are conveniently ignored.

Justification is only the beginning of the believer’s journey—sins forgiven through Christ. But what about the spiritual walk that follows? What about maturity, fruit-bearing, and Christlikeness (Galatians 5:22-23)? How many pastors preach righteousness, sanctification, and glorification—not just the historical moment of repentance?

Consider Simon the sorcerer in Acts 8:9-24. He believed, was baptized, and enjoyed fellowship with the apostles. Yet later, Peter rebuked him sharply because his heart was not right before God. How often do churches address such realities?

Which pastor truly wants to live like Jesus lived—in humility, sacrifice, and holiness?

The Tongues Debate

Acts 2 describes the day of Pentecost:

• People spoke.
• People of many nations heard them in their own languages.

Tongues meant “languages,” not a private performance of sounds or the play of words. Yet in many Pentecostal circles, speaking in tongues has been made the ultimate sign of the Holy Spirit. This has led to confusion and even counterfeit displays in the name of “spirits.”

Here’s the paradox: they emphasize tongues but ignore the sharing of possessions, which is in the same chapter.

• “All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need” (Acts 2:44-45).
• “No one claimed that any of their possessions was their own, but they shared everything… they brought the money from the sales and put it at the apostles’ feet, and it was distributed to anyone who had need” (Acts 4:32-35).

Today’s churches dismiss this as “impractical.” But tongues? That’s still heavily promoted.

The early church endured hardship, persecution, and suffering (Acts 5:41; 2 Timothy 3:12). But self-appointed pastors today rarely talk about suffering. Instead, they preach financial gain, better jobs, prosperity, and wealth. According to them, God wants you to drive not just a car, but the best car! God wants to take you to the wealthiest countries. Villages in India? Never part of the “promised land.”

They twist Old Testament covenant promises to preach a prosperity gospel. If someone succeeds in migrating abroad, the pastor takes credit as if his prayers caused it. If you prosper, your blessing is his marketing.

Some even prophesy about witchcraft in your house, chicken heads buried in your compound, or other sensational claims—so they can claim authority to “break your curse.” All this is a wrong gospel of fear and money.

The Luxury Gap

Why avoid common sharing? Because if they practiced it, pastors could no longer buy luxury cars or build mansions. They would have to live like the other members, receiving only what they need.

Imagine this:

• A church of 100 families. Average income: ₹30,000 per family. Total: ₹30 lakhs.

If members tithe, the pastor could easily collect ₹3,00,000 every month. Members survive on ₹27,000, while the pastor enjoys ₹3,00,000—ten times more—driving a better car, living in a bigger house, and traveling to places in comfort. This is not rare. It has become the norm. Independent pastors who crown themselves “apostles” take it even further.

The Real Paradox

So here we are—

• Tongues? Yes.
• Sharing everything in common? No.
• Tithes? Yes.
• Freewill, Spirit-led giving? Rare.
• Faith? Yes.
• Holiness? Silence.
• Great Commission? Yes.
• Deeds of righteousness? Rarely.

How many pastors truly teach their members how to read, meditate on, and study the Word of God? Instead, many carry the attitude: “God speaks to me, and I will explain His Word and will to you.” Members are made dependent on their pastor’s supposed revelations rather than being equipped to listen to God themselves.

So we have prophets who talk about hidden “mysteries” (marmmam), as if God’s will is a secret only they can reveal. But the true mystery hidden for ages was Christ Himself—now revealed to all (Colossians 1:26-27). Yet such pastors flourish, and their gatherings grow.

Conclusion

The early church lived out radical faith: sharing, serving, suffering, and sacrificing. Today, many churches live out selective faith: picking, choosing, and bypassing.

The paradox is clear: the verses that cost us nothing are preached loudly, but the ones that demand humility, sacrifice, or accountability are quietly left out.

The real question we must ask: Are we living in the New Covenant Jesus gave us—or just between the testaments, patching old and new together for our own comfort?

To Be Continued… 

These confusions are not ends in themselves; they are meant to stir reflection and move us toward action. This is not the conclusion, only a pause. In the next post, I hope to pick up from here and explore possible steps we can take—personally and together—to live more faithfully in the light of the New Covenant.

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