Mint

The theological analysis of a biblical term like Mint (from the Greek hēdyosmon, ἡδύοσμον) may seem, at first glance, a peculiar undertaking for a profound exploration. The term itself refers to a common plant, mentioned in only two New Testament passages, both in contexts of Jesus' criticism of the Pharisees and scribes. Nevertheless, the evangelical Protestant perspective, with its commitment to biblical authority and the totality of Scripture, seeks to extract theological truths and life principles from every divine mention, even the most seemingly insignificant ones.

The mention of Mint is not about the plant itself, but about its use in the context of tithing and, more deeply, about the attitude of the heart toward the Law of God. Jesus uses Mint, dill, and cumin as examples of tiny items that the religious leaders of the time meticulously tithed, while at the same time neglecting the "more important matters of the Law: justice, mercy, and faithfulness" (Matthew 23:23). This analysis, therefore, will transcend botanical lexicon to delve into the ethical, soteriological, and praxiological implications that Jesus' criticism of the "tithing of Mint" reveals, always from the perspective of Reformed and evangelical theology.

We will explore the roots of the practice of tithing in the Old Testament, the direct context of Jesus' rebuke in the New Testament, the reverberations of these principles in Pauline theology of salvation, the aspects of religiosity that Mint symbolizes, and finally, the practical applications for the life of the modern believer. The centrality of Christ and the primacy of grace and faith will be the pillars upon which this reflection will be built, seeking a balance between obedience to details and an understanding of the spirit of God's Law.

1. Etymology and Roots in the Old Testament

Although the specific term Mint (hēdyosmon) does not appear in the Hebrew Old Testament, the context of its mention by Jesus is intrinsically linked to the Mosaic Law and the practice of tithing. The theological roots of Jesus' criticism must be understood in light of progressive revelation and the understanding of tithing in the old covenant. The tithe, as a tenth of all produce of the land and of the herds, was a divinely ordained institution to support the Levitical priesthood and temple worship (Leviticus 27:30-32 Numbers 18:21-24).

1.1 The Concept of Tithing in the Mosaic Law

The Mosaic Law established that "every tithe of the land, whether of the seed of the land or of the fruit of the trees, is the Lord's it is holy to the Lord" (Leviticus 27:30). This commandment covered a wide range of agricultural products, and although it did not specify plants like Mint, later Jewish tradition, especially in the intertestamental and rabbinic periods, extended the application of the tithe to include even the smallest garden herbs. This extension, though not explicitly detailed in the written Law, was seen as a way of ensuring complete obedience.

The tithe was not merely a tax or levy it was an act of worship, recognition of God's sovereignty over all creation and provision. It was an expression of faith in God's promise to bless obedience (Malachi 3:10 Deuteronomy 14:22-23). Failure to tithe was considered robbery from God (Malachi 3:8), indicating the seriousness of the commandment.

1.2 The Prophetic Critique of Superficial Religiosity

However, even in the Old Testament, the prophets frequently criticized external ritualistic observance that was devoid of a right heart and moral obedience. Isaiah denounced empty sacrifices and offerings when the people oppressed the poor and neglected justice (Isaiah 1:11-17). Amos cried out against the festivals and assemblies that were held while justice was "cast down like water" (Amos 5:21-24). Micah questioned: "With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? ... He has told you, O man, what is good and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?" (Micah 6:6-8).

This prophetic critique establishes a crucial precedent for Jesus' rebuke. It demonstrates that true religion, from the beginning of revelation, was never about mere external conformity to rituals, but about the condition of the heart, the pursuit of justice, the practice of mercy, and faithfulness to God. The meticulous observance of minor rituals, without a corresponding commitment to the "weightier" moral demands of the Law, was already a recognized problem in the history of Israel. Mint thus becomes a symbol of legalistic religiosity that prioritizes the meticulous over the substantial.

2. Mint in the New Testament and its Meaning

The direct mention of Mint in the New Testament occurs exclusively in the words of Jesus, denouncing the hypocrisy of the religious leaders of His time. These passages are fundamental for understanding the theological meaning of the term.

2.1 Jesus' Denunciation in Matthew 23:23 and Luke 11:42

In Matthew 23:23, Jesus declares: "Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have neglected the weightier matters of the law: justice, mercy, and faithfulness. These you ought to have done, without neglecting the others." Similarly, in Luke 11:42, He states: "But woe to you, Pharisees! For you tithe mint and rue and every herb, and neglect justice and the love of God. These you ought to have done, without neglecting the others."

The Greek term for Mint is hēdyosmon (ἡδύοσμον), which refers to the mint plant, a common aromatic herb in gardens. Dill (anēthon, ἄνηθον) and cumin (kyminon, κύμινον) are also small herbs. The issue was not that tithing these herbs was wrong in itself. Jesus explicitly says: "These you ought to have done, without neglecting the others." That is, obedience to details was not condemned, but rather the prioritization and motivation behind that obedience.

2.2 The Theological Meaning of the Inversion of Priorities

The core of Jesus' criticism lies in the inversion of priorities and hypocrisy. The Pharisees were meticulous in observing minor precepts, going beyond what the Mosaic Law explicitly required by tithing even small garden herbs. This meticulousness, however, was accompanied by a profound neglect of the "weightier matters of the Law" (ta barytera tou nomou - the weightier things of the Law).

In Matthew, these precepts are identified as krisin (judgment or justice), eleos (mercy), and pistis (faith or faithfulness). In Luke, they are krisin (judgment or justice) and agapēn tou theou (love of God). These are the virtues that reflect the character of God and that the Law intended to cultivate in the human heart. Justice concerns moral and social rectitude mercy, compassion and forgiveness faith/faithfulness, trust in God and loyalty to His commandments and the love of God, primary devotion to the Creator.

Mint, therefore, becomes a symbol of superficial and legalistic religiosity that focuses on form to the detriment of substance, on the letter to the detriment of the spirit. It is the manifestation of a heart that seeks self-justification through external and visible works, while ignoring the internal and transformative demands of God's Law. This is a continuation of the Old Testament prophetic critique, now personified by Christ, the Lawgiver Himself.

2.3 The Relationship to the Person and Work of Christ

Jesus' criticism of the tithing of Mint highlights the centrality of His own mission: to fulfill the Law (Matthew 5:17) not through exacerbated legalism, but by revealing its true spirit and purpose. Christ came to inaugurate a new covenant where the Law would be written on hearts (Jeremiah 31:33 Hebrews 8:10), and obedience would flow from genuine love, not from an external imposition or a desire for self-merit.

His redemptive work, culminating on the cross, does not nullify justice and mercy but establishes them definitively. Justification by faith in Christ (sola fide) frees the believer from the need to seek merit in "tithes of Mint" and empowers him to live a life of true justice, mercy, and love, driven by grace (sola gratia) and the Holy Spirit.

3. Mint in Pauline Theology: The Basis of Salvation

Although the apostle Paul never mentions Mint or the practice of tithing herbs, the principles underlying Jesus' criticism of the Pharisees resonate strongly in his theology of salvation. Paul was a Pharisee "blameless concerning the righteousness which is in the law" (Philippians 3:6), and his personal experience with legalism made him one of the greatest advocates of justification by faith, in contrast to "works of the Law."

3.1 The Contrast with Works of the Law and Human Merit

Pauline theology, central to the evangelical Protestant perspective, emphasizes that salvation is not attained through works or meticulous fulfillment of the Law, but by God's grace, received through faith in Jesus Christ. Paul vigorously argues against any attempt to establish one's own righteousness through observances (Romanos 3:20 Gálatas 2:16).

The "tithing of Mint" by the Pharisees is a clear example of the type of "work of the Law" that Paul denounces. Not that obedience itself is wrong, but the reliance on that obedience to achieve righteousness before God. Paul teaches that "a person is not justified by works of the law but by faith in Jesus Christ" (Galatians 2:16). The pursuit of merit in external acts, be they great rituals or the tithing of small herbs, diverts the focus from the sufficiency of Christ.

3.2 The Relationship with Justification, Sanctification, and Glorification

In Pauline theology, justification is a forensic act of God, declaring the sinner righteous based on the imputed righteousness of Christ, received through faith. This is radically different from the Pharisaic self-justification symbolized by Mint. "For by grace you have been saved through faith. And this is not your own doing it is the gift of God, not a result of works, so that no one may boast" (Ephesians 2:8-9).

Sanctification, the process of growing in Christ-likeness, is a result of justification, not its cause. True obedience, which includes the practice of justice and mercy, is the fruit of the Holy Spirit working in the believer, not an effort to gain God's favor. "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Ephesians 2:10). The "good works" here are not "tithes of Mint" done for self-justification, but rather expressions of a transformed heart that genuinely seeks to live out justice, mercy, and love.

Glorification, the final stage of salvation, is the complete liberation from sin and perfect conformity to the image of Christ. It is entirely dependent on the work of God, not on human merits. Reformed theology, with names like John Calvin and Martin Luther, consistently defended this distinction, warning against any form of "works righteousness" that would divert God's glory and the sufficiency of Christ. Calvin, in his Institutes of the Christian Religion, argued that the Law, though holy and good, serves to lead us to Christ, exposing our inability to perfectly fulfill it and, therefore, our need for a Savior.

4. Aspects and Types of Mint

When we speak of "aspects and types of Mint" in a theological analysis, we are not referring to botanical variations, but rather to the different manifestations of superficial and legalistic religiosity that Jesus condemned. Mint metaphorically becomes the symbol of various flawed approaches to faith and obedience.

4.1 Legalism and Hypocrisy

The most prominent aspect that Mint symbolizes is legalism. Legalism is the belief that meticulous obedience to a set of rules, whether biblical or extrabiblical, is the means to obtain God's approval or to demonstrate spiritual superiority. In the case of the Pharisees, they clung to the letter of the Law, and even to additional traditions (like tithing small herbs), while ignoring the spirit of the Law, which is love for God and neighbor (Matthew 22:37-40).

Intimately linked to legalism is hypocrisy. Jesus called the Pharisees "hypocrites" (Matthew 23:23), for their religiosity was a facade, a performance to be seen and praised by men (Matthew 6:1-6). They were like "whitewashed tombs, which outwardly appear beautiful, but within are full of dead people's bones and all uncleanness" (Matthew 23:27). The tithing of Mint was an easily visible and publicly praiseworthy act, while justice and mercy required an inner transformation and acts of service that often went unnoticed.

4.2 The Inversion of Priorities and Ethical Minimalism

The criticism of Mint also exposes the inversion of priorities. The Pharisees elevated the trivial to the level of the essential, and the essential was debased or ignored. Reformed theology has always emphasized the importance of the hierarchy of truths and commandments. Obedience to the "weightier matters" (justice, mercy, faith/love for God) must precede and inform obedience to lesser precepts. Dr. Martyn Lloyd-Jones frequently warned against the tendency to be concerned with peripheral details of faith while neglecting the heart of the gospel and fundamental Christian ethics.

Another aspect is ethical minimalism, where a person is content to fulfill the minimum or the easiest, neglecting the more difficult and demanding responsibilities. Tithing Mint can be seen as a relatively easy and measurable act, whereas practicing justice and mercy requires deep involvement with the suffering of others, self-denial, and a constant moral commitment. Genuine faith requires total commitment, not just superficial conformity.

4.3 Doctrinal Errors to Avoid

The lesson of Mint warns us against several doctrinal errors:

1. Works Soteriology: The belief that salvation can be obtained or maintained through human works, rituals, or observances, independently of grace and faith in Christ. This nullifies the doctrine of sola gratia and sola fide.
1. Veiled Antinomianism: Although the focus is on legalism, Jesus' criticism is not an endorsement of antinomianism (the idea that believers are free from the moral Law). On the contrary, He states that "These you ought to have done, without neglecting the others." God's moral Law is good and holy (Romans 7:12) and should be fulfilled out of love, as a fruit of faith, not as a means of salvation.
1. External Religiosity: The overvaluation of external manifestations of faith (church attendance, contributions, participation in rituals) to the detriment of inner piety, character, and heart transformation.

Reformed theology, by emphasizing God's sovereignty and man's total depravity, highlights that our righteousness is found only in Christ. Any attempt to "tithe Mint" to justify ourselves is a denial of this fundamental truth. The Puritan John Owen, for example, wrote extensively on the necessity of mortifying indwelling sin and cultivating holiness, understanding that true piety resides in the heart, not merely in external actions.

5. Mint and the Practical Life of the Believer

Jesus' criticism regarding Mint is not a historical relic but a living and relevant exhortation for the practical life of today's believer. It challenges us to examine the authenticity of our faith, the clarity of our priorities, and the integrity of our obedience.

5.1 Self-Examination and Authenticity in Faith

The lesson of Mint calls us to a deep self-examination (2 Corinthians 13:5). We are tempted to be like the Pharisees, to pay more attention to the "mints" of our Christian life than to the "weightier matters." What are the "mints" in our lives? They could be regular church attendance, the use of religious jargon, the observance of certain evangelical cultural rules, or even financial tithing without a generous heart. All these things are good in themselves, but if they are done for show, out of legalistic obligation, or as a substitute for genuine justice, mercy, and faith, they fall under the same condemnation of Jesus.

Authenticity in faith means that our obedience must flow from a transformed heart and a true love for God and neighbor. It is not about an external performance, but an internal reality that manifests in actions consistent with the character of Christ (1 John 3:18).

5.2 Kingdom Priorities and Holistic Obedience

The message of Mint forces us to re-evaluate our Kingdom priorities. Jesus taught us to "seek first the kingdom of God and his righteousness" (Matthew 6:33). This means that social justice, compassion for the needy, forgiveness for offenders, and faithfulness to God in all areas of life should be our primary focuses. Obedience to lesser precepts, such as the tithing of Mint, should be seen in the context of these greater priorities.

Holistic obedience is one that neglects neither small details nor great principles. The tithing of Mint was not wrong, but the neglect of justice and mercy made it hypocritical. Similarly, believers should be diligent in all areas of their lives, both in small personal disciplines and in the great commandments of love for God and neighbor (Romans 13:8-10 Galatians 5:14). Charles Spurgeon, the "Prince of Preachers," frequently emphasized the need for a piety that would manifest in all spheres of life, from the pulpit to domestic life.

5.3 Implications for the Contemporary Church and Pastoral Exhortations

For the contemporary church, the lesson of Mint serves as a constant reminder against the danger of legalism and hypocrisy. Churches should strive to cultivate a culture of grace and truth, where holiness is sought not for merit, but as a fruit of salvation and a reflection of love for God. Pastors and leaders should exhort believers to a genuine faith, which manifests in:

1. Justice: Defending the oppressed, fighting social injustice, and promoting equity (Proverbs 31:8-9).
1. Mercy: Demonstrating compassion, forgiving, and serving the needy and marginalized (Luke 10:30-37).
1. Faith/Faithfulness: Living a life of trust in God, loyalty to His commandments, and integrity in all relationships (Hebrews 11:6).
1. Love for God: A primary devotion that translates into sincere worship, joyful obedience, and seeking His will above all else (Mark 12:30).

In summary, Mint reminds us that true evangelical Protestant piety is not measured by meticulousness in external observances or visible religious performance, but by the condition of the heart, which, transformed by God's grace, ardently seeks to live out the justice, mercy, and faith that are the core of the Law and the Gospel. It is a call to a divine balance: not to neglect the small things, but never to allow them to obscure the great truths and the great commandments of the Kingdom of God.