GIVING TO GOD - Tithes and Offerings

 

The principle of tithing begins in the Old Testament and in essence continues in the New Testament. If we reduce the principle of tithing to its basic reason, this enables us to make statements about the present day in regard to giving to God.

Tithes were offerings to God as requirement and thank offering for his graciousness and bounty. The tithe was given into the hands of those who were to be supported by such. In the Old Testament this task of administrating the tithe was the responsibility of those officially designated to minister to God and serve his people.

Within the Old Testament Malachi 3:6-12 is most helpful in the matter of tithing and giving to God an offering and thanksgiving for his bounty, particularly in terms of harvest and income.

Malachi 3:6-7 states the case of the Lord’s dispute with his people. They are accused of turning aside from God's statutes so that these conditions for giving were disregarded. The people of God are exhorted to return to their God, that is, the Lord of hosts (v7). The following verse continues with a major cause preventing God from giving his blessing: the people were robbing God. They were robbing Him by withholding the tithes and the offerings. This resulted in the Lord withholding his blessings and allowing a curse (v9).

The terms and conditions of blessing and the means of removing the curse are spelt out in Malachi 3: 10: "Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the Lord Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it". If this is done there will unfold certain results as narrated in v 11-12. The fruit of the soil will not be devoured by the locust, and the vine will yield abundantly. The nations will call Israel blessed, and the land will be a source of delight. This is the message of the Lord 

All the above may be stated into simple comments:

1. If we withhold from God his due then he will withhold his blessing from us.
2. If we render to God what is rightfully his then he will be reward us accordingly. 

When the tithes were not given to the ministry tribe, therefore those ministering went without support the people were punished for it. The tithes God required as an offering were primarily an offering to Him although the proceeds met the needs of, one might say, the clergy of that day. This is a principle which basically has not been rescinded. 

In the case of the apostle Paul, he took great care not to impose himself financially on any congregation or body of people to whom he was ministering. Instead, he supported himself by working part-time, nevertheless, he encouraged giving by:

1. Assisting the poor and needy and to support famine relief.
2. To aid those who were working amongst such congregations for the Lord.

Today, our tithing is basically to the Lord as a thanks offering even if used to support a minister or other worker such as missionaries. It is at this point that tithing and giving of alms according to New Testament teaching should be examined. In this matter we will consider the teaching of Jesus.

Matthew 6:2-4

Here the Lord Jesus only speaks of alms giving, an offering to relieve the plight of the poor and needy; the widows and orphans were largely in mind. This giving in to the Treasury either of synagogue or temple was not to be ostentatious and a parading of piety, but rather done discreetly and without drawing attention to itself. Jesus says in secret so that Father who sees in secret, would himself reward the hidden deed done. In this matter Jesus describes it as not letting your left hand know what the right hand is doing. The point must be made that giving alms and relief to the poor was over and above tithes and entirely a separate matter.

Matthew 23:23

Jesus speaks of tithes in relation to the attitudes demonstrated by the scribes and Pharisees. These pious religious members are called by Jesus hypocrites, and this was strong terminology indeed.

The actual background of the Greek word rendered hypocrite is of interest and extremely relevant. It was used by the Greeks when referring to the actors playing their various roles in Greek drama. Therefore originally, hypocrite was used of the actor in relation to their dramatic performance. Although the dramatic performances were appreciated by the audience, all would be well aware that the roles the actor played were not real. It was play-acting and did not portray what the personality, character or integrity of the actor really was. Their role was a façade; it was fabricated and thereby unreal and false in relation to the person playing the role. Thus, the word hypocrite was thereby used to describe a person performing or carrying out a role that was false and untrue. The scribes and Pharisees were only play-acting to watching audience to receive their acclaim and approval and plaudits. They only performed their deeds for show and it was thereby false. They were scrupulous in their role-play, they carefully tithed their herbs as described by Jesus, in terms of mint, cumin and dill. However, this was minor in comparison with their gross neglect of the truly important matters of the law. Just as Jesus describes three herbs scrupulously, he also describes just as exactly denounces neglect of the three major areas of law and morality, that of justice, mercy and faith. The herbs are impersonal and do not affect anyone in a practical way of living, whereas justice, mercy and faith have to be worked out in living demonstration of true godliness. They were pious and concentrated on a few things of unimportance but were extremely impious in those things which mattered most.

It is obvious from the above that Jesus neither promotes tithing or denies it. For this point he is dealing specifically with the issue of the religious leaders and their conduct, not the strict matter of the legitimacy of tithing. At this point he is more interested in godly living and action than teaching on tithing. The weightier matters of the law of justice mercy and faith are matters applicable to every Christian. We are to be engaged in mercy to others, promoting true justice for all, particularly those who are oppressed, and exercising active faith in a practical way to those around us.

In the context of attitudes that are godly and right we turn to Matthew 5:23-24. Jesus is teaching what we normally call the Sermon on the Mount. Here he is speaking of attitudes, conduct and behaviour and possibly forgiveness, but beyond all doubt, good relationships, reconciliation and right living.

"Therefore, if when offering your gift at the altar you remember, that your brother has an issue against you, leave your gift at the altar and go in order to be reconciled to your brother, and then come and offer your gift". In this passage, Jesus is commenting on the giving of gifts to God on the altar but only gifts offered with a good attitude and clear conscience are acceptable. Gifts can only be offered if the conscience is clear in terms of relationships with your brother or neighbour. Good relationship is so important that the gift is secondary to it. The reason is that an unclear conscience pollutes the offering; the offering does not resolve the issue a broken relationship. It further means one cannot salve one’s conscience by giving a gift to God and his work. The gift is not acceptable as a conscience salve; you cannot buy God off or override the rules he has laid down. They are unchangeable. As one scholar puts it "conduct is more important than formal worship". Also, it is certain that Jesus does not disapprove our giving a gift upon the altar of sacrifice in worship; what he does disapprove of is the matter of giving a gift with a bad attitude or issue or dispute unresolved with another.

Some further teaching by Jesus on giving is found in Luke 6 (again in a sermon). It is important to note the context on the relevant verses on giving. In this we begin at verse 36, "Be merciful even as your Father is merciful". Jesus continues, "Judge not and you will not be judged; condemn not and you will not be condemned; forgive and you will be forgiven". This sounds remarkably like the teaching that Jesus gave when he rebuked the scribes and Pharisees as being hypocrites; because they have forgotten and neglected the weightier matters of the law. Here in Luke, Jesus speaks of giving in verse 38.  "Give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap. For the measure you give will be the measure you get back."

Since one must always examine the context of a passage when reading the Bible then we must do so here. Jesus is making a point forgiving a man yields consequences. Jesus commends his hearers to keep on giving and that this will have certain consequences. The consequence will be that others will respond accordingly. For when you give open heartedly in generosity, you will receive the same openhearted, generous giving. In the passage, Jesus speaks of good measure which is pressed down, then shaken together and running over. This is a very picturesque metaphor. It stems out of the fact that measuring our grain in such a way will ensure that full volume is given. In the Greek, the word translated “lap” is really your bosom. The Greek word for this is kolpon (English transliteration) and refers to the fold in the outer garment made as it hung over the girdle. It made a pocket. And it would seem that Jesus is making use of a proverbial saying, which appears in several forms amongst the rabbinic saying: when you give generously, this will be met with a very generous response.

Probably one of the most notable comments Jesus made about someone giving gifts is given in the Gospel of Mark 12:41-44. This beautiful moving incident is prefaced by verses 38-40. These verses note the observation of Jesus about the scribes and his teaching is not to copy them. His audience are told to beware of being like the scribes who are under great condemnation. Having said all he had to say at this point, he then sits opposite the Treasury to watch the many people putting money into the Treasury.

The rich are noted as putting large sums into the Treasury coffers. Whether this was done ostentatiously in a show-off manner we are not informed, but what they did was clearly seen and noted. In due course, a poor widow came. A woman who has lost her husband and so has no real means of support at all. She is poor and noticeably so. She puts in 2 copper coins. In the Authorised Version (also RV) there is noted in the margin as being called 2 mites, or lepta in the original, which make two farthings. In the days before decimalisation, two farthings made a half penny in terms of the then current money system. That meant there were 960 farthings to the pound. So, what this dear widow gave was an exceptionally small amount. (The RSV indicates that these two copper coins made one penny, and the translation here is incorrect.) However, it is what Jesus says that is important. Firstly, he called his disciples in order to speak to them. To know what Jesus says to them is not only important but actually remarkable. This is because he compares her gift with all the other gifts (including the rich people's offerings) and declares her gift to be exceptional. "Truly, I say to you, this poor widow is putting more than all those who are contributing to the Treasury. They contributed out of their abundance; but she out of her poverty has put everything she had, her whole living." What a fantastic testimony by the Lord Jesus himself concerning an unnamed widow who was destitute! Her giving was sacrificial, and this paves the way for the final comments which close this section concerning gifts and giving. In one of the old Bible versions consulted on the Lucan text was a newspaper cutting, a cutting very likely well over 50 years old. I reproduce it in full for it exemplifies the truth that Jesus spoke of, and the attitudes required for performing good works.

"Outside shine is no Good"
"It’s the motive that counts every time;
It’s the WHY in our lives that shows whether our deeds
Are good as they look
or as would have folk suppose,
whether their source pure and spring from an impulse divine,
or whether it's shoddy and mean underneath,
with only an outward shine.
It's the reason which prompts us to give
that denotes how selfless we are,
for often an outward generous act
has in it the power to jar.
And although our deed in itself gives help that is needed,
there is something about the flower of an act
that betrays the blemished seed.
And so, when we tried to rise by the outward goodness we do,
or by the flowing speeches we make,
remember that God sees through the palaver of deceit,
and of humbug and empty pride.
It's only when we are good within
that God is satisfied."

There is a beautiful little story in Luke 8 that illustrates the fact that the one forgiven, also gives generously and wholeheartedly. The whole incident about which Luke writes is found in verse 36-50. Jesus in this chapter is found with Simon, a Pharisee, actually in his house eating a meal with him. While they were at table the meal was interrupted by the presence of a woman of the city, who was a sinner. She had come because she had learned that he was at table in the Pharisee's house. However, she did not come empty-handed but had brought with her an alabaster flask filled with ointment. As Jesus was at table. She stood behind him weeping, her tears were so profuse that they fell on his feet wetting them. His feet she wiped in order to wipe away the tears. Her method of wiping the feet of Jesus was strange because she did so with her hair. Not only did she wipe his feet with her hair but she kissed his feet also. She did not stop there, but also anointed them with the precious ointment from an alabaster flask.

Simon the Pharisee who had invited Jesus to dinner and watched all this, speaking to himself thought "If this man were a prophet, he would have known what sort of woman this is, who is touching him, for she is a sinner." It is beyond reasonable doubt that Jesus knew what was being spoken in Simon's head and heart. And so, Jesus responds, "Simon I have something to say to you". The Pharisee responded "what is it, Teacher?" Jesus now relates a parable concerning a creditor who had two people owning him a debt. Neither of these debtors could pay but the creditor, in mercy forgave them both. Jesus now asks a question, "Which of these two debtors would love him the most?" Simon answers immediately, "The one, I suppose to whom he forgave the most? The response of Jesus is quick, "you have judged rightly." Jesus now turns to the woman while he speaks to Simon, "you see this woman? I came to your house, but you gave me no water for my feet, but she has wetted my feet with her tears and wiped them with her hair. You gave me no kiss but from the time I came in she has not ceased to kiss my feet. Nor did you anoint my head with oil, but she has anointed my feet with ointment. Therefore, I tell you, her sins which are many, are forgiven, for she loved much; but the one who is forgiven little, loves little". Then Jesus turning to the woman says is "your sins are for given", followed by “your faith has saved you, go in peace".

The ointment was exceedingly precious and expensive. Nevertheless, she poured it out as a thanks offering upon the feet of Jesus. Because she had been forgiven much she also loved much, and in appreciation she gave an extravagant thank you to Jesus for what he had done. Forgiveness and the appreciation of it should lead to openhearted giving in total generosity. The woman had been transformed within and this transformation had wrought goodness within her, therefore her gift was extravagant and very pleasing to God.

It is not surprising that the apostle Paul in his letters to the various churches makes reference to the way they gave money and gifts, especially to the relief of the poor. Therefore, the apostle Paul is worthy of our attention in relation to money matters. Since we have to be selective, the teaching of 2 Corinthians 9:6-15 is admirably suitable. In this chapter, Paul is writing to the saints at Corinth concerning the offering to be made to meet the need of their suffering fellow-Christians. Their gift is not to be an exaction out of sheer duty but a generous willing one (v 5). There is also a reminder concerning the attitude and grace in giving, plus the blessings in favour of God that it brings (verses 6-15).

In verse 6 Paul states a valid spiritual principle in the following words "the one who sews sparingly will also reap sparingly", and this is contrasted with his next statement. "The one who sows bountifully will also reap bountifully". It is quite simple to make the deduction that giving little only yields a limited return. Paul is really saying that giving to God to meet the needs of his children/servants/disciples is an investment in the service of the King. However, in this matter of giving, and in its context is to relieve the saints for their suffering is in lack of food; and that in this matter one should be generous, not stingy. However, each giver (verse 7) must make up their own mind in this matter, not reluctantly or under any compulsion. Therefore, this giving must be deliberate and a free choice, as the one resolves in his heart; not grudgingly or reluctant, nor having it in his mind what others will think of him if he refuses to give. All these reluctant and unworthy thoughts rob charity of its loveliness and joy. In fact, God loves a cheerful giver. The Greek here is of interest, since the Greek word here rendered as "cheerful" actually means hilarity. Giving should be an extravagant joy and hilarious. Paul hastens to explain that God is able to reward generosity with abundance. He is able to provide beyond our expectations. At this point Paul quotes from the Old Testament, Psalm112:9. This reads as follows: "he has distributed freely, he has given to the poor; his righteousness endures for ever; his horn is exalted in honour". It needs to be noted that the word righteousness here goes way beyond its normal meaning. In this text it denotes "divine benevolence", or "the good will" and "the divine favour" of God. This is God giving back to his children generously his benefits and blessings.

God is able to multiply what you have given in terms of resources and increase the harvest of what has been so. This increase of benevolence towards us should increase our generosity. The final few verses underpin the task and joy of giving by a reminder, that all our blessings are the inexpressible gift of God, for our Salvation. In this matter we owe God a debt that we can never repay, and his gift was given willingly at the greatest cost of all.

The theme of sowing and reaping is also written about in Galatians 6:6-10. A reader might wonder why verse 6 has been included but it is relevant to the present discussion. "Let the one who taught the word share all good things with the one who teaches". The word share also means some fellowship with, but in the early church it was a euphemism meaning "let him make a financial contribution". This kind of phraseology is not meant to be an exhibition of Oriental courtesy, but goes far beyond. Christian giving is part of sharing fellowship. We may also note that such contributions to the needs of others are noted in 2 Corinthians 9 and also in a Romans 15:27, and the previous verse 26 where the Christians of Macedonia and Achaia have been pleased to contribute towards the needs of the poor in Jerusalem. The subject of giving and providing of Galatians 6:6 paves way for the teaching of Paul in verses 7-10. Verse 7 informs us that no one, especially Christians should be deceived, for whatever a man sows that he also reaps. This is a fundamental principle of life. Paul continues this principle laid down with great precision as a logical argument. Therefore, the one who sows to his own flesh will undoubtedly from the flesh reap corruption. By contrast however, the converse is true; who ever sows to the Spirit will from the Spirit reap everlasting life. This is not only devastatingly logical it is inevitable and undeniable. In the light of verses 7-9, Paul now exhorts the readers to take notice in positive action and response.

"Let us not then a weary with well doing, because the juice season we shall really, if we do not lose heart (that is, grow faint in our endeavours). Therefore, as we are afforded opportunity, let us do good to all men, but especially to those who are the household of faith." The words "let us" means, all of us in this matter, there are no exceptions. Giving should be sacrificial.

It is beyond doubt that giving is at its best sacrificial. The most wonderful gift from God is eternal life that He bestows on the believer, through Jesus’ sacrifice on the cross, the true and only sacrifice pleasing to God.

This act of sacrificial love is clearly stated in John 3:16. "God so loved the world, that He gave his only begotten son, that whosoever believed on him should not perish but have everlasting life". The purpose of this was not to condemn the world but rather that the world should be saved. However, as John tells us, men loved darkness and did not come to the light because their deeds were evil. In John 10:10, Jesus came as the Good Shepherd that we might have life and have it in all its abundance. The Bible is accurate when it says the wages of sin is death (Romans 6:23) but that the gift of God is eternal life in Jesus Christ our Lord. The reason John wrote the gospel is found in 20:31, concerning the things Jesus said and did, "these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name".

God gave us his very best, his Son to be our Saviour. To atone for sin, Jesus paid the highest price possible, the cost of his own life. This he did that all men might have the opportunity of being forever with their heavenly Father in heaven. There was no other price good enough, none other adequate for this task, only the pure sinless life of the Son of God, who loved me and gave himself for me.

The commandment, to love the Lord our God with our entire being and our neighbour as ourselves means that all we are and all we have should be at his disposal to do his work and support his servants. The principle of giving in the New Testament is sacrificial. This is why the tithe as such is not mentioned. For one person, a tenth may be crippling, for another it may be totally inadequate. If then, giving to God of our substance is sacrificial then this is the standard giving, and the amount will vary from person to person. To insist on the basic tenth becomes a law and a rule. However, sacrificial giving becomes an act of love and a true thank offering. This becomes a heart thing of generosity, independent of how much we have in our pocket, or keeping to a rigid law of tithe. And this is something we have noted above, when considering the teaching of the Lord Jesus himself. Forgiveness produces generosity and demonstrates itself in generous thank offerings.

If we are diligent in this matter, then the promise of Malachi 3:10 remains true and God will truly bless us. If we shirk the issue and give grudgingly or with a mean spirit, then blessing may be withheld or even withdrawn. And in this matter healing and losing it may not be an irrelevant issue but a vital one in keeping God's blessing upon us and our loved ones. Giving to God is not a matter of mere duty or discipline but one of obedience, love and gratitude. And giving like this is always generous and sacrificial. God loves a cheerful giver and will rewards accordingly.