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Are Christians required to tithe?: Difference between revisions
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::''Related articles'': '''[[Financial accountability in the message|Financial accountability]]''' and '''[[Church Governance in the Message|Church governance]]''' | |||
[[Image:Tithing in the Bible.png|right|thumb|300px]] | |||
'''The ominous question “Will a man rob God?” was quoted by William Branham.''' But it has also been plastered on bulletins, offering envelopes, and sermon titles in many non-message evangelical churches. William Branham taught that tithing was required of all Christians: | '''The ominous question “Will a man rob God?” was quoted by William Branham.''' But it has also been plastered on bulletins, offering envelopes, and sermon titles in many non-message evangelical churches. William Branham taught that tithing was required of all Christians: | ||
:''Every Christian should pay tithes!<ref>William Branham, 61-0723E - God Being Misunderstood, para. 112</ref> | :''Every Christian should pay tithes!<ref>William Branham, 61-0723E - God Being Misunderstood, para. 112</ref> | ||
Obviously, no one wants to be guilty of robbing God. However, the issues are not as straightforward as | Obviously, no one wants to be guilty of robbing God. However, the issues are not as straightforward as William Branham suggested . Also, while they may deny it, pastors bring a significant amount of bias and self-interest to the question. | ||
Also, while they may deny it, pastors bring a significant amount of bias and self-interest to the question. | |||
While it is commonly agreed that the OT food laws and the OT practice of circumcision do not carry over into the NT era, William Branham brought some other OT laws such as tithing and dress into the new covenant. This article will look at the | While it is commonly agreed that the OT food laws and the OT practice of circumcision do not carry over into the NT era, William Branham brought some other OT laws such as tithing and dress into the new covenant. This article will look at tithing from the perspective of both the Old and New Testaments as well as what the New Testament teaches about giving generally. | ||
=What does the New Testament teach?= | =What does the New Testament teach?= | ||
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|4 | |4 | ||
|Intentional | |Intentional | ||
|Give deliberately in order to meet a genuine need, not out of guilt merely to soothe a pressing request | |Give deliberately in order to meet a genuine need, not out of guilt merely to | ||
soothe a pressing request | |||
|2 Cor 8:4 | |2 Cor 8:4 | ||
Phil 4:16 | Phil 4:16 | ||
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|Motivated by a desire | |Motivated by a desire | ||
for equality | for equality | ||
|Believers are to give so that all needs are met | |Believers are to give so that all needs are met and we are specifically to | ||
focus on the needs of the poor | |||
|Rom 15:26 | |Rom 15:26 | ||
1 Cor 9:14–15 | 1 Cor 9:14–15 | ||
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|Motivated by a desire | |Motivated by a desire | ||
for God's blessing | for God's blessing | ||
|Give in order to receive more from God so that you can continue to bless others generously | |Give in order to receive more from God so that you can continue to | ||
bless others generously | |||
|2 Cor 9:6 | |2 Cor 9:6 | ||
|- | |- | ||
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|7 | |7 | ||
|Voluntary | |Voluntary | ||
|Giving ought to be done out of one’s free will and not under compulsion | |Giving ought to be done out of one’s free will and not under compulsion. | ||
(tithing in the OT was not voluntary but New Testament giving is) | |||
|2 Cor 8:2–3, 8 | |2 Cor 8:2–3, 8 | ||
2 Cor 9:7 | 2 Cor 9:7 | ||
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Three aspects of this passage stand out. First, as Paul mentions the need of those in Jerusalem in 2 Cor 8:14, here he discusses his own need (Phil 4:16). When Christians see a need on the part of a fellow believer—especially a minister of the gospel—they should attempt to meet it if they are able. Second, Paul’s use of ‘paid in full’ (ἀπέχω πάντα) indicates that the Philippians had no obligation to him. His motive in this passage is not to raise more funds but to express thankfulness. The Philippians’ giving was an example of voluntary giving: they gave what they had purposed in their hearts, not a set, required amount. Finally, they gave generously. Verse 18 contains two words (‘abound’; ‘filled up’) that communicate the exceeding generosity of the Philippians’ gift to Paul.<ref>Andreas Köstenberger, “Reconstructing a Biblical Model for Giving: A Discussion of Relevant Systematic Issues and New Testament Principles,” Bulletin for Biblical Research, Vol. 16, 2006, 254–257.</ref> | Three aspects of this passage stand out. First, as Paul mentions the need of those in Jerusalem in 2 Cor 8:14, here he discusses his own need (Phil 4:16). When Christians see a need on the part of a fellow believer—especially a minister of the gospel—they should attempt to meet it if they are able. Second, Paul’s use of ‘paid in full’ (ἀπέχω πάντα) indicates that the Philippians had no obligation to him. His motive in this passage is not to raise more funds but to express thankfulness. The Philippians’ giving was an example of voluntary giving: they gave what they had purposed in their hearts, not a set, required amount. Finally, they gave generously. Verse 18 contains two words (‘abound’; ‘filled up’) that communicate the exceeding generosity of the Philippians’ gift to Paul.<ref>Andreas Köstenberger, “Reconstructing a Biblical Model for Giving: A Discussion of Relevant Systematic Issues and New Testament Principles,” Bulletin for Biblical Research, Vol. 16, 2006, 254–257.</ref> | ||
====Romans 15:26 / Gal. 2:10==== | |||
These two passages specifically deal with the need to remember the poor. This was something that Paul wanted to do and the apostles in Jerusalem indicated that this was also something that they wanted him to do. | |||
=What does the Old Testament teach?= | =What does the Old Testament teach?= | ||
== | ==Is the requirement to tithe part of the Abrahamic Covenant?== | ||
Many message ministers (as well as denominational pastors) use the argument that, because Abraham paid tithes to Melchizedek, we are obligated under the Abrahamic covenant to pay tithes to the church. | Many message ministers (as well as denominational pastors) use the argument that, because Abraham paid tithes to Melchizedek, we are obligated under the Abrahamic covenant to pay tithes to the church. | ||
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#Abraham also was '''required to be circumcised''' as part of the covenant, does that mean that circumcision is also required today? | #Abraham also was '''required to be circumcised''' as part of the covenant, does that mean that circumcision is also required today? | ||
Gen 14:20 provides no evidence that Abraham continuously or regularly tithed. Abraham was never commanded to give a tenth on a regular basis, and there is no evidence that Abraham ever tithed again. His giving of a tithe to Melchizedek should therefore be considered a voluntary gift for the priestly functions performed by Melchizedek and a thank offering given to God for military victory. The context of Gen 14:20–24 seems to assume that Abram had the right to keep the spoils for himself. Indeed, if | Gen 14:20 provides no evidence that Abraham continuously or regularly tithed. Abraham was never commanded to give a tenth on a regular basis, and there is no evidence that Abraham ever tithed again. His giving of a tithe to Melchizedek should therefore be considered a voluntary gift for the priestly functions performed by Melchizedek and a thank offering given to God for military victory. The context of Gen 14:20–24 seems to assume that Abram had the right to keep the spoils for himself. Indeed, '''if Abraham’s tithing is any kind of model for Christians, it provides support only for occasional tithes of unusual sources of income.''' | ||
===Jacob | ===Jacob's tithing was conditional=== | ||
In Gen 28:22, Jacob promised to give God a tithe: | In Gen 28:22, Jacob promised to give God a tithe: | ||
:''Then Jacob made a vow to the LORD: | :''Then Jacob made a vow to the LORD: “'''If''' you will be with me and protect me on the journey I am making and give me food and clothing, and if I return safely to my father’s home, then you will be my God. This memorial stone which I have set up will be the place where you are worshipped, and I will give you a tenth of everything you give me.”<ref>American Bible Society, The Holy Bible: The Good News Translation, 2nd ed. (New York: American Bible Society, 1992), Ge 28:20–22.</ref>'' | ||
Jacob’s vow is very revealing in that it is a conditional vow. “If” God does what he asks, “then” | Jacob’s vow is very revealing in that it is a conditional vow. “If” God does what he asks, “then” Jacob will do certain things. The “conditions” placed upon God in Gen 28:20–22 are as follows: | ||
:(1) if God will stay with Jacob; | :(1) if God will stay with Jacob; | ||
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:(3) he will give a tenth of all that God gives him. | :(3) he will give a tenth of all that God gives him. | ||
While narratives in the OT can serve as examples of faith for all believers (see Heb 11), this is not one of those examples. Interpreters need to read these narratives critically; not every | '''While narratives in the OT can serve as examples of faith for all believers (see Heb 11), this is not one of those examples'''. Interpreters need to read these narratives critically; not every passage presents the patriarchs or kings positively. Gen 28:22 should not be read as suggesting that Christians ought to emulate Jacob’s behavior. Rather, it teaches believers to avoid spiritual immaturity or unbelief. Jacob seems to be trying to bribe God and buy God’s blessing. Jacob also seems to have been a specialist in the area of negotiation (see Gen 25:29–34; 29:18). In fact, he does not appear to be converted yet as his conversion appears to have taken place when he wrestled with God (Gen 32:24–30), not in his dream in Gen 28. | ||
As with Abraham's example, it appears that the giving of this tithe was voluntary on Jacob's part. There is no evidence in the text to suggest that tithing was the general practice of Jacob's life. If he did in fact begin to tithe after God fulfilled His promises to him, Jacob still delayed tithing for 20 years! What is also important is the question of how he gave this tithe to God. Was it through sacrifice or by giving to the poor? There is no indication that he ever met Melchizedek. | As with Abraham's example, it appears that the giving of this tithe was voluntary on Jacob's part. There is no evidence in the text to suggest that tithing was the general practice of Jacob's life. If he did in fact begin to tithe after God fulfilled His promises to him, Jacob still delayed tithing for 20 years! What is also important is the question of how he gave this tithe to God. Was it through sacrifice or by giving to the poor? There is no indication that he ever met Melchizedek. | ||
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Tithe. In the Mosaic Law, the Levites stood between Israel and God, offering daily sacrifices for sin. Numbers 18:21 and Lev 27:30–33 declare that the Levites will receive the tithe for their services as payment for bearing this burden and for not getting an inheritance of land: | Tithe. In the Mosaic Law, the Levites stood between Israel and God, offering daily sacrifices for sin. Numbers 18:21 and Lev 27:30–33 declare that the Levites will receive the tithe for their services as payment for bearing this burden and for not getting an inheritance of land: | ||
:'' | :''The LORD said, “I have given to the Levites every tithe that the people of Israel present to me. This is in payment for their service in taking care of the Tent of my presence.<ref>American Bible Society, The Holy Bible: The Good News Translation, 2nd ed. (New York: American Bible Society, 1992), Nu 18:21.</ref>'' | ||
:''One-tenth of all the produce of the land, whether grain or fruit, belongs to the LORD. If a man wishes to buy any of it back, he must pay the standard price plus an additional twenty per cent. One out of every ten domestic animals belongs to the LORD. When the animals are counted, every tenth one belongs to the LORD. The owner may not arrange the animals so that the poor animals are chosen, and he may not make any substitutions. If he does substitute one animal for another, then both animals will belong to the LORD and may not be bought back.<ref>American Bible Society, The Holy Bible: The Good News Translation, 2nd ed. (New York: American Bible Society, 1992), Le 27:30–33.</ref> | :''One-tenth of all the produce of the land, whether grain or fruit, belongs to the LORD. If a man wishes to buy any of it back, he must pay the standard price plus an additional twenty per cent. One out of every ten domestic animals belongs to the LORD. When the animals are counted, every tenth one belongs to the LORD. The owner may not arrange the animals so that the poor animals are chosen, and he may not make any substitutions. If he does substitute one animal for another, then both animals will belong to the LORD and may not be bought back.<ref>American Bible Society, The Holy Bible: The Good News Translation, 2nd ed. (New York: American Bible Society, 1992), Le 27:30–33.</ref> | ||
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:But what is the reference to “offerings?” One fact that may explain why this passage is frequently misapplied is that not many interpretations of this text deal with the question of how the term offerings is to be defined. This is a reference to the peace offerings and other sacred gifts, in the form of the wave offering, the thigh of the ram of ordination (Exod. 29:27, 28; etc.), cakes of leavened bread, etc. (Lev. 7:14). It was one of the chief sources of the priests’ livelihood. Like tithes, these were compulsory contributions required by the Mosaic Law for the temple staff. | :But what is the reference to “offerings?” One fact that may explain why this passage is frequently misapplied is that not many interpretations of this text deal with the question of how the term offerings is to be defined. This is a reference to the peace offerings and other sacred gifts, in the form of the wave offering, the thigh of the ram of ordination (Exod. 29:27, 28; etc.), cakes of leavened bread, etc. (Lev. 7:14). It was one of the chief sources of the priests’ livelihood. Like tithes, these were compulsory contributions required by the Mosaic Law for the temple staff. | ||
::''Related articles'': '''[[Financial accountability in the message|Financial accountability]]''' and '''[[Church Governance in the Message|Church governance]]''' | |||
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