I Am Not Come to Destroy But to Fulfill

Matthew 5:17 has been explained by many in the Hebrew Roots/Messianic/Church of God groups to say that Jesus is stating here that He didn’t come to destroy the law BUT to make it more binding, more expansive, more Spiritual.  The explanation of “fulfil” was to make the law more full, greater than ever.  And, then verse 16 was used to prove that, as the law was going to be around as long as there was heaven and earth.  But, much is overlooked and misunderstood in that explanation.

Only recently did I begin to understand what Jesus was saying.  In the past I accepted the basic explanation as outlined above.  It has been extremely helpful in coming to understand this passage knowing and understanding the various covenants spoken of in the Bible.  Let’s go through this and understand.

He states, “Don’t think that I have come to destroy, or abolish, the law” Our first question has to be, “When He says ‘law’ what is He referring to?”  “The law” is used throughout the Gospels and the Epistles in referring to the Old Covenant, the Law of Moses as it is often called.  He is speaking of the covenant that was made with Israel at Mt. Sinai.  So, He says that He didn’t come from the Father to destroy, abolish, do away with, this covenant OR, He continues, the prophets.  The law and the prophets is the Old Covenant and the Prophets or the prophetic writings, i.e. Isaiah, Jeremiah, Ezekiel, etc.  The word “and” ties these two things together.  When He states that He came to fulfil that word has to mean the same thing for both.  IF he came to make the law more binding, more expansive, etc. it has to mean the same thing regarding the prophets.  How would one make the prophets more binding, expansive, etc.?    Although the word “fulfil” can mean to fill full in some usages the primary meaning (and as most Bible scholars understand in referring to the prophets) is to accomplish.

Let us read it that way.  “Think not that I am come to destroy (abolish, do away with) the law, or the prophets: I am not come to destroy but to accomplish.”  Over and over again in the book of Matthew and the other Gospels we see it stated that various things that were done by Jesus or to Him fulfilled various prophecies.  Just check out a few: Matt. 1:22-23; Matt: 2:15, 17; Matt. : 4:14; Matt. 8:17; Matt. 12:17; and I could go on and on.  “Fulfilled” definitely means “accomplished.”  Likewise we must understand Matt. 5:17 to be saying that He came to accomplish the law.  What does that mean?  Remember “the law” is speaking of the Old Covenant.  A covenant is a contract, an agreement.  What were the terms of the covenant made at Sinai?  “Keep the commandments and receive good, break the commandments and receive death!”  No one ever kept those commandments and ALL had come under the penalty of death.

Jesus was stating that He, the Son of God, came to obey all of those commandments.  And, although He did not earn the death penalty He came to die in our stead, in our place.  By keeping the commandments and suffering the death penalty He totally accomplished the conditions of the covenant.

Maybe an example will help us understand.  Let us say that I am a painter of murals.  I enter into a contract, a covenant, with the city to paint a mural in city hall.  The conditions are spelled out, i.e. the subject matter, the size of the mural, the location, the time frame in which it is to be done, the payment for the job, etc.  Once the mural is painted according to the conditions spelled out and payment is made the covenant is fulfilled.  No longer is there a contract or covenant.  But, let us throw in another circumstance.  Part way through the painting of the mural a state representative comes in and states that there is something in the contract/covenant that is against state law.  The contract is voided by the court.  The covenant is ‘destroyed.’ 

But, that was not the situation with the Old Covenant we are reading of in Matt. 5:17.  Jesus says that He hasn’t been sent by the Father to void the contract/covenant.  Instead He has come to fulfil, accomplish the requirements of the contract/covenant–He met all the requirements as no one else had ever done and also paid the penalty that had been required by all that had not kept them.  We know from reading the Bible account He did keep all of the commands.  And, we know that He was crucified taking our place.  His final words, just a heartbeat away from His death, were “It is finished!”  (John 19:30) He fulfilled all of the covenant.

“But, what about the next verse?” you may be asking.  Didn’t He say that the law would be around, no part of it passing away, as long as there was a heaven and an earth?  Let’s look at what He said.  “For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.”  He is restating what He had just stated in verse 17.  He did not come to destroy, abolish, make void even the smallest part of the law, but to fulfil the conditions.  Perhaps you noticed that there are two “tills” used in this verse.  It appears that we have an “either/or” statement being made.  Let’s look at it that way for a moment.  “For verily I say unto you, one jot or one tittle shall in no wise pass from the law, till ( until) EITHER heaven and earth pass, OR till (until) all be fulfilled.”  None of the law was made void or abolished BUT He did fulfil the conditions and requirements of that covenant.  Once fulfilled, as in our painting of the mural example, there is no longer a covenant or contract.

Some will look at verse 19 and tell us that it states that we must keep and teach others all of the commandments that were contained in that covenant.  Does it?  He states, “Whosoever therefore (therefore means ‘in light of what I have just stated’) shall break one of these (He is preparing to state ‘these’ commandments.  He isn’t saying ‘the commandments’ of the old covenant.) least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.”  What was the result, the penalty, for breaking and teaching others to break the commandments of the old covenant?  Right, it was death.  But, He says here that even if someone breaks one of ‘these’ commandments he will still be in the kingdom of heaven, but may be ‘least’.  This appears to be the same thing Paul speaks of in 1 Cor. 3:11-15.  Notice in particular verse 15 where he is speaking of the one who has built with wood, hay and stubble, i.e. the works of the flesh.  “If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.”

We won’t take the time here to go through all of the ‘commandments’ Jesus details through the rest of chapter 5, 6 and 7 of Matthew, BUT we do see that they all fall under the great commandment of love.  He sums up what He has been going through in chapter 7 and verse 12.  “Therefore (again in light of what I have been showing you) all things whatsoever ye would that men should do to you, do even so to them: for this is the law and the prophets.”  The golden rule, as it has been called, loving your brother, is what He is showing that the law and the prophets was truly all about.  The ‘ commandment’ He gave, as recorded in John 15:12 and 17, is to love one another, as, in like manner, He loves us.  You can read the entire passage.

There are a lot of other passages, especially in Paul’s writings, that tell us that we are no longer under the Old Covenant.  One verse that just recently came to my attention is Gal. 3:19.  Paul states that the law, the Old Covenant, was added to what was in existence, i.e. the covenant with Noah, the covenant with Abraham, etc.  It did not change them but was a totally additional covenant.  But, what I want to draw your attention to is the phrase “til the seed should come...”  The Old Covenant was never intended to last forever but only until Jesus came and fulfilled the conditions.

There is still an area that needs to be addressed before we conclude this study.  And that is the belief that many hold that many of those items included within the Law of Moses, the Old Covenant, would be required of people living after Jesus returns, within the period referred to as “the Millennium.”  For instance, many will cite Ezekiel’s prophecy regarding another temple being built and animal sacrifices being offered.  The prophecy in Zechariah regarding people coming up to Jerusalem to keep the Feast of Tabernacles is often mentioned. 

Let us understand this.  We won’t turn and quote the numerous Scriptures here for time and space, but you can look them up.  The writer of the book of Hebrews explains in detail that Jesus was the ultimate Sacrifice and that the animal sacrifices, which were a shadow or picture of that sacrifice, were no longer needed or necessary.  It states that there was a change in the priesthood, that no longer were there physical priests gong to  even be in place to do such sacrifices.  Actually, if one were to do animal sacrifices it would be a slap in the face to Jesus and His Father.  It would be saying, “Your sacrifice wasn’t sufficient, that wasn’t enough, I don’t believe it to be true when it states that “now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.’ (Heb. 9:26)

Hebrews 10:1 states that “the law,” referring to that old covenant made at Mt. Sinai, had a “shadow” of the good things to come.  And, specifically here it mentions the sacrifices.  Paul, in Colossians 2:16-17, mentions shadows as well.  Notice the items included, “meat and drink,” i.e. sacrifices, “holyday,” “new moon,” or of the “sabbath days.”  When Jesus came He was “the body” mentioned in verse 17.  The shadows no longer are needed.  We have Him.

Now, perhaps we can see clearly what He meant when He said He came to fulfil, accomplish, the law and the prophets.  Prophecies that were made for latter times are no longer in effect.  With His coming and His fulfillment of the need for sacrifices–His was the ultimate sacrifice, with His making us the temple, with Him now indwelling or tabernacling with us, there is no longer a need for a physical building and there is no need to go up to Jerusalem to “keep” the Feast of Tabernacles.  Those prophecies have been fulfilled, accomplished.  There is no need to hold to shadows, we have Jesus.  He has accomplished, fulfilled the law and the prophets. 

Garry D. Pifer    4/3/17   Revision 2/4/19

What Does The Bible Say About Tithing?

 
As I have mentioned before in many of my studies/essays/articles, I grew up in the Radio Church of God (later renamed Worldwide Church of God).  When that organization split in many different directions in 1995 I joined with the newly formed United Church of God.  One of the foundational doctrines of these organizations was “tithing.”  It was taught, in fact, that there were three tithes.  The first tithe was to be given to “the church.”  The second tithe was to be used for expenses in attending the yearly festivals or holy days.  The third tithe was paid to “the church” every third and sixth year in a seven year cycle.  It was to be used to support the widows and orphans of “the church.”
In the Autumn of 1998 I was challenged regarding this subject when I was asked a sincere question.  And, that was, “Would it be proper to give of the first tithe to someone you knew was in financial need?”  God gave me enough wisdom at the time the question was asked to not give an answer immediately.  I began to study the subject from the Bible.  What follows in this paper is the result of that study.  I gave this as a Bible study to a small group in early January, 1999,  and it was later transcribed.  With a few minor edits this is that study.
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This is a study from the Bible of a subject we probably think we understand pretty well: tithing. We have read many booklets and articles and heard many sermons and Bible studies over the years. We know, or think we know, that tithing is a universal law given by God to all of mankind, that Scripture teaches more than one tithe (three, to be exact), that Jesus Christ taught tithing in the New Testament and that the law regarding who was to receive the tithes was changed in New Testament. We know that now it is the ministry of Jesus Christ that is to receive the tithe.

Nevertheless, let's go through it again and search the Scripture whether those things be so. Notice the example of some of the brethren in the early church: "And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so" (Acts 17:10-11).The early Christians in Berea were commended for being of an open and ready mind to accept new understanding, but not just because someone said so (and not just because it was contained in a booklet or article).It says they "searched the scriptures daily, whether those things were so." What they were hearing had to be what Scripture said before they would accept it and act upon it. That should be our criterion as well. We have to prove what we hear and read and what we have been taught over the years as well, by what the Bible actually says, not what someone says it says. In this study we will not have room to quote every scripture, but we will examine many if not most of them that pertain to the subject. Others we will refer to.

A beginning point is to define the word tithe. The two primary words translated "tithe," "tithes" and "tithing" are maaser (No. 04643 in Strong's) and asar (No. 06237). Maaser is defined "tithe, tenth part." Asar (depending on the tense) means "to tithe, take the tenth part, give a tithe, take a tithe." The basic meaning is "a 10th" or, as we might say, "10 percent."

The first account of "giving" in the Bible is the story of Cain's and Abel's offerings. Some have taught that the reason Cain's offering was not accepted was that he figured the tithe incorrectly. You can read this in Genesis 4:3-8 for yourself, but note that it says "offering," not "tithe," and when we later come to the prescribed manner for tithing we will see that even Abel's accepted offering was more similar to the offering of the firstborn or firstlings than to tithing. Tithing cannot be proven from this passage. We must look further.

Tithes and tithing are mentioned only two times before the time of Moses and the Exodus. We need to look at both of those passages. We are familiar with the story of Abraham meeting Melchizedek upon his return from battle and the statement that he "gave him a tithe of all" (Genesis 14:17-20). Most of us have been told, and we have made the assumption, that this shows a lifelong practice of Abraham tithing on his increase. But what does Scripture tell us? What it does say, and you can turn to it and read it for yourself, is that Abraham gave God thanks for the victory and gave a tithe, or a tenth, of the spoil from the battle to Melchizedek. But this was not Abraham's increase to tithe upon. He didn't keep any of it for himself. Read verses 21-24. He said he wouldn't take "from a thread even to a shoelatchet." Neither does the Scripture tell us anywhere that Abraham always tithed on everything he received. If he did, why does the book of Hebrews refer only to his giving a tenth of the spoils and not to his "practice" of tithing? (We will look at the passages in Hebrews later in this article.) We can assume that he always tithed, but we cannot prove such from Scripture. One thing we can be sure of is that the spoils of war were not items upon which God required tithes to be paid.

Let's see what the Scriptures tell us of what God required regarding the spoils of war. In Numbers 31:25-30 God commanded the Israelites to take vengeance on the Midianites. Israel attacked them, defeated them and took their children, livestock and everything else they owned as the spoils. Did God require a tithe, 10 percent? No! He required only 2 percent from the congregation for the Levites and 0.2 percent (one in 500) from the warriors for the priests, not a tithe. If there had been a universal tithing law, why was it not applied here? Some have said that tithing is a personal, individual act of worship, therefore no tithe would have been required until after distribution was made. I would point out in the account of Abraham the 10th was given before any distribution. Furthermore, Abraham didn't take any of the spoils for himself. As we continue reading (verses 28-50), we do see that the officers were grateful for the victory God had given them, and they brought an additional offering of gold. From the story of Abraham in Genesis 14 we see only a one-time event, Abraham giving 10 percent of the spoils of battle to Melchizedek. To try to prove he always tithed is adding to what the Scripture says. The Bible cautions us against doing that. It appears the tithe here was an offering given out of appreciation for the victory.

Perhaps the second place mentioning tithing before Moses will give us more information. That is found in Genesis 28 and the story of Jacob. Jacob had a dream. He saw a ladder reaching from the earth to heaven. God stood above it, spoke to Jacob and repeated the promise He had previously given to Abraham and Isaac. Jacob awoke and was "afraid" and apparently shaken from this dream. He rose up early, set up the stone he had used for a pillow and poured oil upon it. Then notice verses 20-22: "And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee."

Notice carefully what the Scriptures say. Jacob made a vow, a conditional vow. He says, in effect, "If God does such-and-such, I will do such-and-such."This passage is often referred to with the interpretation that "Jacob promised" to tithe. It wasn't just a promise, however. Jacob vowed. You can check the Hebrew for yourself. Also, you can read what God says about making vows and keeping them (Numbers 30:2; Deuteronomy 23:21; Ecclesiastes 5:4).Jacob made a vow, a contract with God. He said if God took care of him he would make sure of three things: Yehovah would be his God.  His pillar stone would be "God's house." He would give 10 percent of what was given to him to God. These don't all fall into the same category. Jacob should have been doing the first of the three points anyway, whether God blessed him or not. The second points seems to have been Jacob's idea. No command is recorded that someone should set up a pillar. Was the third point also Jacob's idea? From these verses we cannot tell if this was a requirement like the first point or his own idea like the second one. However, since Jacob made a vow, a contract with God, to give 10 percent of all that God was going to give him, it would be good to understand what he was going to receive.

The preceding verses (13-14) tell us it was the land that was to be given to Jacob and his "seed." When we read of Jacob's vow in context, we see clearly that he was promising to give a 10th of it back to God. Study the scriptures and you will see that Jacob did not receive the Promised Land in his lifetime. His descendants later received it (Exodus 33:1). Jacob died in Egypt, and his body was returned to the Promised Land. It was this land that was given to Jacob's descendants by God, and, as we will see shortly, it was the tithe of that land that God said was holy. We find no biblical evidence that God received any tithes from Jacob or his descendants until they were given the land

There is nothing in the following chapters about tithing. Jacob worked for Laban for 14 years for his wives, and six more years for the livestock, yet nothing is mentioned about tithing. We read of Joseph down in Egypt, but we see nothing about Joseph tithing. Egyptian law required 20 percent to be given to Pharaoh to prepare for the coming famine, but nothing is said about tithing to God.

Then we come to the time of Moses. We are familiar with the story of God bringing Israel out of Egypt. During the years of slavery, the Israelites had forgotten most of God's laws. We know that God used the miracle of manna (Exodus 16) to give them  knowledge of the seventh day Sabbath, which was included in the ten commandments.  This was a type of the Rest that God wanted with His people.  Although He could have restored tithing (if that had been a “universal law”) by directing the Israelites to tithe the manna to the Levites, we see no indication of His doing so. As a matter of fact, verse 16 says "every man" gathered, indicating this included the Levites. Nothing is mentioned about tithing. In chapter 20 God gives the Ten Commandments, along with other laws and statutes. Chapter 21 discusses judgments. In chapter 23 God's feasts are mentioned. We do not find a single reference to tithing. Then we come to the account of the building of the tabernacle. We all remember that before leaving Egypt the Israelites "plundered" or "asked" their neighbors for articles of gold and silver. In this manner God saw that they were compensated in some small measure for the years they had spent in slavery. Now, shortly after coming out of Egypt, we find them receiving instructions from God for the building of the tabernacle. At this time we read of God asking the Israelites to bring an offering. Notice Exodus 25:2: "Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering."

Notice the lack of instructions to tithe on this material from the Egyptians. Chapter 35 tells us more of the story about the tabernacle: "Take ye from among you an offering unto the Lord: whosoever is of a willing heart, let him bring it, an offering of the Lord; gold, and silver, and brass" (verse 5). This was an offering from a "willing heart," from "everyone whose spirit was willing" (verses 21-22). In chapter 36 we see clearly that this was an offering, not a tithe. No command was made to bring 5 percent, 10 percent or any set amount. You can check out the Hebrew words translated "offering," "freewill offering," etc., in these passages. All indicate an offering, not a tithe. You can study the entire story and you will not find any command to tithe on the plunder of Egypt. In fact, as you read through and study the book of Exodus where God gives to Israel His Sabbath, the Ten Commandments, numerous ordinances and laws--even a separate Sabbath covenant--you find absolutely no mention of tithes or tithing.

We come finally to the first biblical instructions on tithing. First some background: After the book of Exodus comes the book of Leviticus, which contains numerous details about types of offerings and sacrifices and how the Levites were to perform their duties. Leviticus includes the account of the consecration of Aaron and his sons. Clean and unclean animals are enumerated. Laws dealing with childbirth and leprosy are expounded. Chapter 16 deals with the Day of Atonement. We read laws dealing with morality. Chapter 19 mentions the keeping of the Sabbath a couple of times. Chapter 23 deals with the feasts of God. The land Sabbath and the year of jubilee are discussed in chapter 25. Chapter 26 tells of the blessings for obedience and curses for disobedience. Notice Leviticus 26:42: "Then I will remember my covenant with Jacob . . ." Verse 46 seems to be a conclusion: "These are the statutes and judgments and laws which the Lord made between Himself and the children of Israel on Mount Sinai by the hand of Moses." Yet one chapter remains, Leviticus 27. In the last five verses of the last chapter of the book, we finally find the subject of tithing. Why is it included with this last chapter rather than earlier in the book or in the book of Exodus? Notice the subject matter of Leviticus 27: vows, the redeeming of vows, and tithes.

Remember Genesis 28 and Jacob's vow? Jacob's vow was conditional. I quote here from Vine's Expository Dictionary of Biblical Words, article "Vow": "The conditional 'vow' generally had a preceding clause before the oath giving the conditions which had to come to pass before the 'vow' became valid: 'And Jacob vowed a vow, saying, If God will be with me, and will [watch over me]
. . ., so that I come again to my father's house in peace; then shall the Lord be my God . . . and of all that thou shalt give me I will surely give the tenth unto thee' (Gen 28:20-22). "'Vows' usually occurred in serious situations. Jacob needed the assurance of God's presence before setting out for Padan-aram . . . Though conditional 'vows' were often made out of desperation, there is no question of the binding force of the 'vow' . . . First, a 'vow' is always made to God . . . Second, a 'vow' is made voluntarily. It is never associated with a life of piety or given the status of religious requirement in the Old Testament. Third, a 'vow' once made must be kept. One cannot annul the 'vow.' "
Jacob had made a vow to God. It was, from all we can discern from Scripture, voluntary. Now the conditions were coming to pass; that is, God was about to give the Promised Land. The time had come for the vow to be paid. Jacob, through his descendants, was to begin fulfilling the vow he had made, to "give the tenth" of all that God should give him back to God.
Notice Leviticus 27:30: "And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord's: it is holy unto the Lord." God said the tithe of the land (which was what was promised) was holy unto Him. The Hebrew word qodesh (No. 06944 in Strong's) means to "set apart," usually for a divine purpose. So we see that the tithe is set apart for whatever purpose God gives. At this point we do not learn that purpose. We will see that a little later. But we are given some other information.
                
The Bible is clear that the tithe was owed on agricultural products: the seed of  the land, the fruit of trees, and livestock. Don't take my word for it. As you study the subject, you will find this description of tithing consistent throughout Scripture. Never is tithing  mentioned on anything other than food substances: that which is produced from the land God gave the Israelites. (See 2 Chronicles 31:5-10; Nehemiah 10:37-38; 13:5, 12.) Many people have drawn other conclusions and made other statements, but the only items to be tithed on we ever find in the Bible are food items. We find no mention of tithing on money, manufactured goods or anything besides agricultural produce.
Most historical sources also tell us that tithes were collected on agricultural products. I found it interesting to read the definition from the dictionary on my bookshelf, the New Lexicon Webster's Encyclopedic Dictionary of the English Language, 1991 edition: "Tithe, n. a tenth part of agricultural produce etc. paid as tax or as an offering, esp. (hist.) such a tax levied to support a
church."

Many of us have been under the impression that, since Israel was an agricultural society, no mention of tithing on money was made. Yet, if we are honest with the Word of God, we will find there was money, a monetary system and monetary offerings. Exodus 30:13-16 discusses an offering of money to be brought by each person to the tabernacle. This was what became the "temple tax" that Jesus Christ paid. We read where money was paid in redemption of people and animals (Numbers 3:44-51; 18:15-16) and in the redemption of vows here in Leviticus 27.

While we are consulting Leviticus 27, let me draw something else to your attention. Our understanding has been that we are to tithe the "first 10th." But let's read verse 32: "And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the 10th shall be holy unto the Lord." Notice it does not say the first, but the 10th. (Firstlings and firstfruits are treated differently.) If one had only 19 animals, the tithe was one. Of nine animals, no tithe was required. There is no instruction to prorate or estimate the value and then tithe on that. We also have been led to believe that the tithe was to be the best of all. Again, what does the Book say? Verse 33: "He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed." Tithing was by random selection. God says not to "search whether it be good or bad." In other words, whenever the animals came down the chute and passed "under the rod," the 10th animal was holy unto the Lord. It didn't matter whether it was the prime show animal or the runt.

We notice more information concerning the tithe as we continue our study in the book of Numbers. Numbers 18:21, 24 tells us the purpose for the tithe, which was not revealed in Leviticus 27. Numbers 18:21: "And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation." Verse 24: "But the tithes of the children of Israel, which they offer as an heave offering unto the Lord, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance." The tithe went to the Levites. Why? It was in lieu of an inheritance for the work they performed in the tabernacle. They had no inheritance.
Review Numbers 3:5-13. God said all of the firstborn were His. He took the tribe of Levi instead of every firstborn child of every other tribe. God did not allot the Levites any land when they entered the Promised Land as He had allotted the other tribes. This does not mean, however, they had nothing. Leviticus 25:32-34 speaks of the cities of the Levites. Numbers 35 gives us more details. The Levites had 48 cities from all of the other tribes that God gave them, along with land for pasture for their livestock. Based on a cubit of 17-18 inches, the Levites would have had an area of slightly more than 200 acres around each city. Numbers 18:26-28 tells us the Levites were to tithe what they received from the rest of the nation. All that they received was to be "reckoned unto you, as though it were the corn of the threshing floor, and as the fulness of the winepress." Although they did not have land upon which to produce corn or wine, what they received was reckoned as if they had produced it. This tithe was given to Aaron the priest.

We find no instructions for the priests to tithe. In the following verses, 29-32, we find the specific instruction to the Levites that their gift was to be the "best" or the "fat." The Hebrew indicates the "choicest or best part." We see in these verses the obvious fact that the tithe was to go to the Levites for an inheritance. Verse 31 then says it was specifically their "reward for [their] service in the tabernacle of the congregation." The Hebrew word translated "reward" means "hire, or wages."
Let's move on to the book of Deuteronomy, which dates from just before the time the Israelites were to finally go into the Promised Land, 38 to 40 years after the recorded information in Exodus, Leviticus and Numbers. The first 11 chapters of Deuteronomy are a review of all that has transpired and an introduction to the rest of the book. The primary theme is obedience of God's law, of proper worship and warnings against falling into the veneration of the gods of the nations they were entering the land to replace.

Chapter 5 is a repetition of the Ten Commandments. Chapter 8 spells out the purpose for the Israelites' wanderings for 40 years. God clearly tells them in chapter 9 that He was not giving the land to them because of their righteousness (verse 6) but because of His promise to Abraham, Isaac and Jacob. Chapter 12 then begins specific instructions. Notice verse 1: "These are the statutes and judgments, which ye shall observe to do in the land, which the Lord God of thy fathers giveth thee to possess it, all the days that ye live upon the earth."

As you study the following chapters, you will see statutes and laws that are new and some that are slightly different from what God had given the people 38 to 40 years earlier. Why would that be? Obviously it was because the situation was changing. No longer would all of Israel camp around the tabernacle. The people would now live in cities, in a settled condition, throughout the land.
Chapter 12 warns the Israelites not to fall into worship of the gods of the people they were displacing. Verse 5 tells them to seek the place God selects and go there to worship. Verse 6 tells them that they will no longer be able to take the tithe and various offerings over to the tabernacle in the center of camp. They will have to take them up to the place God chooses. Verse 8--concerning "every man [doing] whatsoever is right in his own eyes--is not a condemnation for doing evil, but instruction that the Israelites must no longer take possession of produce at odd times. Now, God was saying, this practice would change. The harvested items would have to be brought up at specific times. We find when those times were a little later. Verse 9 says the Israelites hadn't yet come to the rest and into possession of the inheritance (the land), but when they cross over the Jordan River (verse 10) then they shall arrive at a place (verse 11) that God chooses, and it is to that place that they shall bring all of the tithes and offerings. Verses 17-19 give specific instructions regarding these items. The Israelites are not to eat "within [their] gates," but they "must eat them before the Lord."
How many of us have an "inspired  margin" saying this is referring to "second tithe"? But neither this verse nor any other says anything about a second tithe. The term second tithe is not found anywhere in Scripture! We will say more about this a little later.

The concluding verses in this chapter again warn the Israelites not to fall into worshiping the gods of the nations, nor attempting to worship Him in the manner the nations worshiped their gods. Deuteronomy 12:32 bears repeating: "What thing soever I command you, observe to  do it: thou shalt not add thereto, nor diminish from it." We, also, need to be careful that we do not add to or detract from what God says.

Coming to chapter 14 of Deuteronomy, we find the reminder of what animals were clean and good for food and which ones were not to be used for food. In verse 22 we find the same command, to tithe the increase of the grain that the field produces year by year. Over the years some people have spent a great deal of time trying to define what is one's "increase." It seems clear here when we look at the meaning of the Hebrew word and how it is used in context. No. 08393 in Strong's is defined as "produce, product, revenue." In context this passage could be translated to read: "Thou shalt truly tithe all the produce, product, of thy seed, that the field bringeth forth year by year."

Verses 23-27 do not say second tithe, although our inspired margins may indicate that. We see the same reminder here as we saw previously, that the Levite doesn't have an inheritance with the rest of the tribes. What we do see here is an expansion of the usage of the tithe. Now God says the person is to use a small portion of it, the tithe, to eat, drink and rejoice before God. What was it to be used for? Specifically, it says items to eat and drink. Nothing is said about travel, lodging and gifts. Although we have read articles, heard sermons (and some of us have given them)  concerning proper uses of second tithe, we read of no term "second tithe" here and, secondarily, no mention of these items for purposes other than food and drink.

Verses 28 and 29 are most often cited as evidence for a "third tithe." But guess what? The term third tithe does not appear in Scripture, either. What we find in these two verses is another modification of the use for the tithe God said in Leviticus 27 was "holy," or set apart. Some, and maybe most, of the tithe was still to go to the Levite as his inheritance or wages. But in this third year a portion was to be given as a special boost to the poor, the fatherless and the widows. This was not the only support for these people, however. If you will recall, God had given numerous laws with the poor in mind, laws concerning "gleaning," not cutting the corners of the field, not going back for missed sheaves of grain, etc.

These instructions on tithing are repeated in Deuteronomy 26:12-15. From the context in both of these passages, it appears this procedure was to apply every third year out of a seven-year cycle. The Bible isn't clear on this. It came to be "third and sixth years" by some if not most of the rabbis. Most of us have heard and have assumed it to be the third and sixth.

We mentioned that the Scriptures do not use the terms second tithe and third tithe. Then where did we get them? The Jewish historian Josephus makes statements that we have adopted. "Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites," he wrote. "Besides those two tithes . . . you are to bring every third year a third tithe . . ." Josephus was a Pharisee and was giving what the Rabbis had established, not what the Bible said. The editors of the works of Josephus refer to Tobit paying three tithes. The book of Tobit is a fictional book included in the Apocrypha. In my opinion, basing doctrine on such sources, when numerous other historical sources and commentaries disagree with their comments, is unsound. Our test has to be: What does the Bible say?

Now let us come to the scripture perhaps most quoted and referred to on the subject of tithing, Malachi 3:8-10: "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed  me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." Before we look at these verses in detail, let us look at the context, a cardinal rule in Bible study, and see specifically who this is written to.

Malachi 1:6: ". . . If I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name." Verse 7: "Ye [priests] offer polluted bread upon mine altar . . ." Verse 8: "And if ye [priests] offer the blind for sacrifice, is it not evil? And if ye offer the lame and the sick, is it not evil?" Verse 10: "Who is there even among you [priests] that would shut the doors for nought? Neither do ye kindle fire on mine altar for nought. I have no pleasure in you, saith the Lord of hosts, neither will I accept an offering at your hand." Verses 11-13: ". . . For my name shall be great among the heathen, saith the Lord of hosts. But ye [priests] have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, What a weariness is it! And ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord." Malachi 2:1: "And now, O ye priests, this commandment is for you." I could go on. You can read for yourself verses 2-13 of chapter 2.

Now let us come to Malachi 3. Notice verse 3: ". . . And he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness." It is extremely clear the book of Malachi is written to the Levites and the priests of Aaron. It is an indictment for their improper practices including the way they sacrificed. It wasn't written to the Israelite nation or to the tribe of Judah or you and me specifically. Since these words are in the Bible, there are lessons we can learn from them, but let us read verses 8-10 with the understanding now of who they were specifically written to.

Verses 8-9: "Will a man rob God? Yet ye [who? The priests] have robbed me. But ye [the priests] say, Wherein have we [priests] robbed thee? In tithes and offerings. Ye [priests] are cursed with a curse [See Malachi 2:2]: for ye [priests] have robbed me, even this whole nation." Undoubtedly the whole nation was robbing God in not tithing properly because the citizens usually followed the example set by the Levites and priests. However, I believe the proper understanding of the statement here would be: "Ye are cursed with a curse, even this whole nation, for ye have robbed me." Verse 10: "Bring ye [priests] all the tithes into the storehouse, that there may be meat in mine house . . ." Is this speaking of sending all the tithes to a church’s headquarters or home office or to your local church?

Let us understand. The Hebrew word translated "storehouse" is owtsar (No. H214 in Strong's) and is used 79 times in the Old Testament. Most of the time it is translated "treasure" or "treasures" (61 times) and several times as "treasury" (10 times) or "storehouse" or "storehouses" (three times). Other renderings are "armoury," "garners" and "store." The definitions are "treasure, storehouse"; "treasure (gold, silver, etc.)";  "store, supplies of food or drink"; "treasure-house, treasury"; "magazine of weapons (fig. of God's armoury)"; "storehouses (of God for rain, snow, hail, wind, sea)."

The Levites were to bring their tithes, the tithe of the tithe, into the storehouse. Note Nehemiah 10:37: "And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage." Verse 38: "And the priest the son of Aaron shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure house." Verse 39: "For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God." In verse 38 "treasure house" is from the same Hebrew word translated "storehouse" in Malachi 3:10. There were firstfruits and offerings to be brought to the priests to be placed in the chambers of the treasure house. The tithes were to be given to the Levites. The Levites then were to tithe that and bring it to the chambers. Then the priests, the ones who ministered, were to use it for the service in the tabernacle.

It is interesting to note that the books of Malachi and Nehemiah were written at or near the same time, about 430 B.C. Whether the reform taking place and recorded in Nehemiah had anything to do with what Malachi wrote is unknown, but it may have been. It would have been the outcome that would have been desired.

No matter what we believe or conclude about tithing in the Old Testament, we need to see what the New Testament commands for us. What kind of bridge do we find from the Old to the New? In all the New Testament we find only eight verses that speak of tithing. We will look at all of them. We will see what the Book actually says. In addition, we will read a few verses often quoted or referred to that some feel give instruction or teach the "principle of tithing."

The first verse mentioning tithing is Matthew 23. It is often cited as a proof that Jesus taught tithing. Let us look at verses 23-24: "Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel." What is Christ doing? Is He giving instructions on tithing? It seems clear He is delivering a rather scathing indictment to the Pharisees for their omission of the weightier matters of the law. Yes, He mentions tithing. He is supporting the Levites' continuing service in the temple and acknowledges they were still receiving tithes. He also mentions specific agricultural products. But we find no instructions here, directed to you or me, regarding what we should be doing. We must look further.

Luke 11:42 is a parallel account to the scriptures we just read in Matthew. We do not find any specific instructions pertaining to the subject here, either.

The next passage that mentions tithing is found in Luke 18. Christ is giving a parable, beginning in verse 9, about two men going up to the temple to pray. Notice what the point of the parable is. "And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others." Jesus is here addressing a self-righteous attitude, and He specifically uses the Pharisee as an example. Verse 12: "I fast twice in the week, I give tithes of all that I possess." If this man were fasting two times a week, it was because he felt these actions made him righteous. Nowhere will we find a command to do this. Likewise, if he were giving tithes of all he possessed, he was doing more than was ever commanded. Remember the command stated the tithe was on agricultural products. Why was he doing more than the command? Again, it was because he thought doing more made him more righteous. He "trusted in himself that he was righteous," but we see he also despised others, which was the point Christ was making in this parable. Jesus does not give us any command regarding tithing here. This contains absolutely no instruction about tithing. What we are given is a valuable lesson and warning regarding self-righteousness, of adding to what is commanded in an attempt to be more righteous.

The remaining five scriptures that mention tithing are all to be found in Hebrews 7. Let's begin in the last verse of Hebrews 6 to get the setting. Verse 20: ". . . Jesus [was] made an high priest for ever after the order of Melchisedec." The context is Jesus Christ becoming our High Priest. The account continues.  Note Hebrews 7:1-4: "For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils." Let's notice verse 4, which mentions the incident we looked at in Genesis of Abraham giving 10 percent of the spoils to Melchisedek. The author of Hebrews is showing that Melchisedek was someone worthy of honor. The only times he is mentioned in all of Scripture are in the story of Abraham showing him honor by giving him the 10th of the spoils and in a prophecy in Psalm 110:4. That prophecy is quoted several times here in Hebrews (chapter 5), the prophecy of Jesus Christ to become the High Priest.

Verses 4-6 and 8-9 are the five verses of Hebrews 7 that mention tithes and tithing. Verse 5 states that the sons of Levi received the office of the priesthood and were designated to receive tithes from their brethren. Verse 6 points out that the one who received tithes (10 percent of the spoils) from Abraham was not of the family of Levi. Verse 8 shows that men who died were receiving tithes, but the one who received them of Abraham "lives." In verses 9 and 10 the author shows that Levi, although not yet born, did in essence pay tithes through Abraham to Melchisedek, showing that this individual was worthy of honor. In verse 11 comes a rhetorical question: "If therefore perfection were by the Levitical priesthood [which, of course, it wasn't] . . . what further need was there that another priest should rise. . .?" Furthermore he mentions the new Priest would "not be called after the order of Aaron." Now notice verse 12: "For the priesthood being changed, there is made of necessity a change also of the law." We have been told, and it has appeared in numerous writings and probably is in your inspired margin, that a change in the law pertained to who is to receive the tithe. But that is not what your bible says! The change was in the law regarding who was to be a priest and a change from “the Law,” the old covenant, to a new covenant.

The law, or rule, regarding the Aaronic preisthood stated a priest was to be of the tribe of Levi. The priesthood was being changed. The one becoming a priest was not of Levi. Notice verse 13: "For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar." Verse 14 tells us even more: "For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning priesthood." The law of the priesthood spelled out in the writings of Moses specifically says the priestly tribe was Levi, not Judah. The rendering in the Jewish New Testament of some of these verses can help our understanding. Notice verses 15-16: "It becomes even clearer if a 'different kind of cohen [priest],' one like Malki-Tzedek, arises, one who became a cohen not by virtue of a rule in the Torah concerning physical descent, but by virtue
of the power of an indestructible life." Clearly, the “ law” being changed was the law regarding who was to be a priest.

Read the remainder of Hebrews 7. You will find no command or instruction there about tithing. The context is Christ becoming priest after the order of Melchisedek. The chapter shows we no longer need the human, Levitical priesthood. No longer would there be a priesthood of men who died and had to be replaced by another. We would have an unchangeable priesthood. The daily sacrifices of animals are rendered unnecessary since our Priest offered up Himself for the sins of mankind. Hebrews 8:1: "Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens." Here is the bottom line, we might say: The point being made concerns the change in the priesthood. Verse 4 points out again that if Christ were still on earth He wouldn't be a priest, because Levites were available who were of the proper physical lineage.

As you read through the rest of Hebrews you will find the discussion of Christ's sacrifice and shedding of blood whereby we have forgiveness of sins. It points out that the blood of animals could not do that. We recognize that animal sacrifices are no longer needed or required. After A.D. 70 there was no place to sacrifice, and, we see here in Hebrews, there was no need.  If your workplace is gone and your job has been eliminated, would you expect to continue to receive your wages? I think not. The Levites received tithes as their wages for their service in the tabernacle and later the temple.
The leap of logic has been made by many that the "ministry" is somehow the New Testament equivalent of the Old Testament Levitical priesthood and thus is entitled to receive tithes. We started this study with the premise that we need to do as the Bereans and search the Scriptures whether statements such as these are true. I have not been able to find scriptures to support that reasoning. You will need to study that for yourself.

Many times we have been referred to 1 Corinthians 9 to show that the apostle Paul taught the principle of tithing. Let's look at the passage beginning with verse 7 and continuing through about verse 14. Verse 14 says "they which preach the gospel should live of the gospel." But does that mean the "ministry" of the church is to receive tithes? Notice Paul never once mentioned tithing. He did quote from the Old Testament, but it wasn't a passage about tithing. He quoted Deuteronomy 25:4: "Thou shalt not muzzle the mouth of the ox that treadeth out the corn" (1 Corinthians 9:9). Certainly Paul shows that the physical needs of those serving the spiritual needs of the church, going to the world with the gospel, etc., should be taken care of. But let's consider why he didn't tell them then, or have it written for us today, that we should tithe to the "ministry."

The first book to the Corinthians was written around 55. The temple was still standing. The Levites were still sacrificing and were still receiving tithes. The members of the church in Corinth, Jews and gentiles alike, knew the Scriptures plainly said the tithe was to go to the Levites. If Paul had told them to give the tithe to him, they probably would have been ready to stone him, for they knew, as is recorded for us, he was of the tribe of Benjamin.

Apparently the church in Philippi was the only congregation that helped Paul financially when he began preaching and teaching. Notice Philippians 4:15. He doesn't say they were the only ones that sent tithes to him; he stated that "no church communicated with me concerning giving and receiving, but ye only."

There is no command in all of the New Testament regarding tithing. On the other hand, there is verse upon verse speaking about and teaching giving, sharing and proper stewardship. The author of Hebrews, in his concluding remarks, admonishes us concerning our giving. Hebrews 13:16: "But to do good and to communicate forget not: for with such sacrifices God is well pleased." The rendering in the Jewish New Testament, I feel, is much clearer: "But don't forget doing good and sharing with others, for with such sacrifices God is well pleased."

Our Lord's brother, James, gives us the definition of what real Christianity is all about. James 1:27: "Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." The word translated "visit" is episkeptomai, No. 1980 in Strong's. It is defined as "to look upon in order to help or to benefit" and "to look after, have care for, provide for." The same word appears in Christ's words of instruction in Matthew 25. Verse 36: "I was sick, and ye visited me." Verse 40: "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." If we are practicing what Christ said and are giving and sharing what we have been given stewardship of, then we are giving to Christ, our High Priest.

We need to search the Scriptures. We should study what Christ and the apostles had to say about finances, wealth, abundance, money, "filthy lucre," treasures, covetousness and the love of money.
The list could go on. It is a major study. But, as we noted in the beginning of this article, we need to search the Scriptures and see what they actually say.  Let us not assume what someone tells us is what the Book says. Then, once we see what it says, let's be like the Bereans and receive the Word with all readiness of mind.

Garry D, Pifer                
(Edited 4/8/19)
 
Note: After doing the initial study (above) I did two additional studies which looked at the subject of Abraham tithing and the question of Jacob tithing in a bit more detail.  These are available if anyone is interested.  A Fresh Look At Genesis 14 and Did Jacob Tithe?


There are a few thoughts, questions, comments that I would like to present now that you have read and studied “What the Bible Says About Tithing.” 

I heard a man say, and I agree with him, that tithing is Biblical but it isn’t Christian.  Tithing is not a law for a Christian.  Giving is the Christian directive.  If one begins to give by setting an amount or a percentage, such as 10%,  that can be a discipline that helps.  Often the problem is that a person will begin to view things in an old covenant way, thinking and asking, “How much do I have to give?” I recently read a book written by David Green, the founder and CEO of Hobby Lobby.  He was taught to tithe and give when a child.  He believes very sincerely and deeply in giving.  Referring to a tithe, he says that 10% should be the floor, not the ceiling.  His meaning is that a tithe, 10%, should be the place to begin.  He has continued to increase his giving over the years and as of the writing of the book in 2017 the amount given away by he and the company was at 50% of the profits.  We need to be careful that we don’t limit our giving, thinking that we are “paying” our tithe and that is all that is needed.

I’d like to share a quote from Oral Robert’s book “A Daily Guide To Miracles.”  Speaking of tithing, which he had been taught and practiced from childhood, “Well, what I hadn’t learned was that I wasn’t to pay God as a debt I owed.  And that’s what paying tithes implies.  We try to pay but we can’t pay because Jesus paid it all on the cross.  I hadn’t learned Seed-Faith giving.  I hadn’t learned to give as a seed I plant.” 

I had been taught that tithing was a requirement, that if I wasn’t tithing I was stealing from God, and my salvation might be at stake.  Reflecting on that in light of what the Apostle Paul tells us in 2 Cor. 9 I believe is telling.  He says, verse 7, “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.”  (Emphasis mine.)  Yes, giving is God’s way.  But, He wants us to have a willing heart.  When Moses was preparing for the tabernacle to be built God instructed him to take an offering.  Notice Exodus 35:5, “Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass,” It is interesting to read the reaction of the people.  Verse 21, “And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD’S offering to the work of the tabernacle...”  And, then verse 29, “The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work...”  We also need to be stirred up to give to God.

Giving must be from the heart and done in love.  Paul spoke of this in 1 Cor. 13, the love chapter.  He states, verse 3, “And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.”  Tithing 10%, or giving 50% if not done in love doesn’t profit. 

I look back on my past when I was striving to do what I was told I needed to do to please God, “paying” my first tithe, saving a second tithe, giving generous offerings, etc. and realize it was mostly without love.  I was generally not a “cheerful giver.”  And, because everything was being given to “the church” there was nothing left to give to the needy, to feed the hungry, to clothe the naked, etc.  There was no way that I was practicing “pure religion and undefiled before God and the Father,” as James 1:27 spells out.  It wasn’t until 2011 that we read, began to understand, and began to practice Matthew 25.  We began doing some “prison ministry” and began to help and assist a number of prisoners.  It wasn’t until just a few months ago that Galatians 6:6 was quickened in my heart and mind, “Let him that is taught in the word communicate unto him that teacheth in all good things.”

When the Holy Spirit convicted me to give away what I had been holding onto and begin to sow seed Proverbs 11:24 spoke to me.  It says “There is that scattereth, and yet increaseth;...”  It said to me that the seed should be scattered into good ground in various places rather than “dumped” in one big pile. If one dumped the whole bag of seed in one pile in one corner of the field there would not be much of a harvest.  In the past all that I was giving was going to one organization.  It was being dumped in one big pile.  That may be why we didn’t see a lot of increase.  Just a thought.


April, 2019

Prosperity Gospel?

As I have been studying and learning what God, our Father, and His Son, Jesus Christ, has to say about finances, prosperity, giving, sowing, etc. I have come across the phrase “Prosperity Gospel” a number of times.  And, usually it is in a very negative way.  Just what is considered the “Prosperity Gospel” and how does that fit what I  have been seeing in God’s Word?  It seemed to be a very powerful thought that was put into my mind, that I needed to look at this subject.

Here is what I first found by going to Wikipedia on the internet.  “Prosperity theology (sometimes referred to as prosperity gospel, the health and wealth gospel, the gospel of success, or seed faith) is a religious belief among some Christians, who hold that financial blessings and physical well-being are always the will of God for them, and that faith, positive speech, and donations to religious causes will increase one’s material wealth.  Prosperity theology views the Bible as a contract between God and humans: if humans have faith in God, he will deliver security and prosperity.”

Although this “definition” in Wikipedia is obviously written by a non-believer, it is pretty mild compared to some of the other statements that can be found on the internet by doing a brief search.  I don’t intend to give names of individuals, although many will name people they have determined are preaching such doctrine and don’t hold to what they see in Scripture.  For example, “I hate the prosperity gospel!  It is of the devil.  It is not the gospel.  It kills the gospel and is sending millions to Hell!”  I won’t continue quoting the vile comments this person was making, but it seemed obvious that since there are such comments being made that I needed to look at this subject.

Many that speak about “prosperity gospel” lump everyone together who they feel is teaching in any way that God could or would want to bless someone for giving.  I’m sure that there have been some individuals that have tried to manipulate people for their own financial benefit.  The Apostle Peter warns of such individuals in 2 Peter chapter 2.  In verse 1 he states that there had been in past times false prophets and that there would be false teachers, even among those he was writing to.  He mentions several things but in verse 3 he specifically speaks of many that would, because of covetousness, “make merchandise” of God’s people. However, I don’t believe everyone looking into the Scriptures and seeing God’s promises are trying to “rip off” the ones they are teaching.

In my own study I have seen God’s heart and desire to bless and give to His children.  So, why are so many so adamant and condemning of those that speak of God’s goodness?  Many different blogs, videos, articles, etc. I found on the internet referenced over and over a particular individual and his teaching about “prosperity gospel” preachers.  I won’t name him but if I did you would most likely be familiar with the name.  Over and over I saw references to a short piece he had written or spoken on ways to detect a “prosperity gospel preacher.”  I looked it up.

I will mention some of what he says and view it from a Bible prospective.  The number one thing he states is that in the teaching of those he labels as “prosperity gospel preachers” is “an absence of a serious doctrine of the biblical necessity and normalcy of suffering, the absence of a doctrine of suffering.” I may be alone in this, but, I had never heard of that doctrine.  But, apparently it is quite common among many Christian groups.

This individual made a couple of statements that weren’t really clear to me as to exactly what he was saying.  He asked a question regarding if it was essential in dealing with sickness and calamity and then down a couple of sentences he asks, “Is there a strong note that Christians full of the Holy Spirit get cancer and groan under the calamities and the miseries of the fall?”  I still wasn’t sure but it seemed that he was indicating that if we have cancer or other things of this nature that God is desiring this for us, this being the “doctrine of suffering.”  After a brief search I found another short piece written by this same person.  I definitely saw that he believes that suffering disease is the same as suffering persecution.  One statement he made was, “Thus, all suffering that comes in the path of obedience is suffering with Christ and for Christ – whether it is cancer at home or persecution far away.”

Still attempting to understand even better what this “doctrine of suffering” entails I located a longer piece written by another church pastor.  Here are a few statements that he made, without taking time to quote everything.  “God bestows or interjects Christian suffering so that the Christian learns obedience,...”  “God designs suffering for the believer...”  “The overriding principle of Divine suffering is the truth that all Christian suffering is designed by God...”  “...God allows, designs, executes Christian suffering for discipline or punishment.”  “Even such great teachers and Christian leaders as Paul required some measure of suffering as a barrier against pride.”  “God’s objective for constructive suffering for the believer is...”  My reaction to these statements is that this man doesn’t know the God of the Bible, a God of love who does not bring suffering and disease on anyone.  He overlooks Jesus’ statements in John 10:10.  Jesus says that it is “the thief that comes not, but to steal, and to kill, and to destroy.”  And, He, Jesus, continues, saying, “ I am come that they might have life, and that they might have it more abundantly.”  He doesn’t say, I am come that they might have suffering and disease.  Isaiah 53 tells us that part of the purpose of Jesus’ coming was to take away our pain, disease and suffering.

We live in a “fallen” world, a world under the sway and influence of the adversary.  There is pain and sorrow because of this, BUT it is not our Loving God that is putting it on us.  Jesus did say we would have persecution if we taught and lived according to His Word.  But, notice, even with that He promised blessings and prosperity.  Mark 10:29-30 is very definitely speaking of physical blessings.  “And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sister, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s, But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.” Houses and lands are very much physical, very much a promise of prosperity and He says they are to be received “now in this time.”

Let us move on to another of the “keys” this man gives that will detect or recognize a preacher of this “prosperity gospel.”  He states, “the absence of a clear and prominent doctrine of self-denial is a tip-off that something is amiss, an absence of a clear and prominent doctrine of self-denial.”  It appears that this “doctrine” entails saying “No!” to anything that smacks of pleasurable and abundant physical blessings.  He goes on to say, later in the paragraph, “normal progress in the Christian life comes by saying no to lesser values and yes to Christ and many of those lesser values are the kinds of pleasures that prosperity preachers don’t want to say no to.”  This man, and others promoting this doctrine of self-denial quote Jesus’ words, recorded in Matthew 16:24, Mark 8:34 and Luke 9:23,  “If any man will come after me, let him deny himself, and take up his cross daily, and follow me.”  Is Jesus saying that a follower of His is to eschew anything that one might consider a “good gift” or any kind of prosperity?  Notice, He didn’t just say “let him deny himself.”  He continued His statement, saying, “take up his cross daily, and follow me.”  What was He saying?

If we look at these three passages we will notice that just before making the statement we just quoted Jesus was speaking to His disciples.  And, He told them plainly that He was to “suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.”  When He stated they, and all of us, are to “take up his cross daily” they recognized He was speaking about us dying just as He was soon to do.  Not a physical death but a death of our old man.  The Apostle Paul spelled it all out very plainly in his letters.  We are to die to self, that is the self-denial.  We are to go to the cross with Jesus.  Baptism pictures our death, burial with Him and resurrection to new life.  We are a new creation.  The old man is dead.  We deny those old pulls and ways of thinking.  We have a whole new identity.  Each and every day we are to be denying our own wisdom and way of thinking and seek God’s wisdom.  We need to be renewing our minds, letting the mind of Jesus be in us.  That is self-denial.  It isn’t about living in poverty, living in lack.

I won’t quote the whole passage but you might want to read through it all, Col.2:20-23.  In verse 20 Paul is asking, “IF ye be dead with Christ...”  Exactly what we have been discussing.  He speaks of various commandments and doctrines of men.  Verse 23 is helpful from the New Living Translation.  “These rules may seem wise because they require strong devotion, pious self-denial, and severe bodily discipline.  But they provide no help in conquering a person’s evil desire.” 

A doctrine of denying God’s good and wonderful gifts, perceiving one to be, perhaps, more righteous or holy or something, is not what Jesus was addressing when He told us to deny ourselves, to take up our cross and follow Him.  Our old man must die, must be denied.  We must follow Jesus, allow Jesus to shine forth from us, exemplify Him in “the new creation.”

We will quickly look at another one or two of the points this individual makes about “prosperity gospel” preachers.  He states that there will be “the absence of serious exposition of Scripture.”  He tries to say that those teaching from Scripture about God’s desire for our prosperity will be using only a very few “proof texts” and ignore much of the Word.  His words, “...he circles around to them (his favorite passages) over and over making a few texts serve his purpose.”  I’m thinking that this person has never read or listened to true teaching from God’s Word.  I recently came across a fairly long article, which I won’t try to repeat here, entitled “Prosperity Gospel    Is it Biblical to be blessed?”  In this presentation the author goes through, not just a few favorite passages, but the entire  Bible from one end to the other showing God’s heart and nature.  Quickly counting I found that there were over 50, closer to 60, passages quoted.  And, they all paint a picture of a good God, a loving God, a God that desires to bless His children.

One more of this man’s “keys” before we quit.  He says to ask, “Do church leaders have exorbitant lifestyles?”  He then questions if the car or house they have is only what “the very wealthy” can possess.  His rational is wrapped up in his final statement in this section, “This doesn’t smell like Jesus who had no place to lay His head.”  He is of course referring to the statement Jesus made and is recorded in Matthew 8:20 and Luke 9:58.  Many, this man included, assert that Jesus was homeless and in poverty.  If we don’t let ideas such as this get into our minds we will see from Scripture that Jesus likely did have a home.  Notice Matthew 4:13, “He left Nazareth and made his home in Capernaum by the lake, in the territory of Zebulon and Naphtali...” (NRSV)   Mark 2:1-2,  “When he returned to Capernaum after some days, it was reported that He was at home.  So many gathered around that there was no longer room for them, not even in front of the door; and He was speaking the word to them.”  (NRSV)

What was Jesus saying when He said that He had no place to lay His head?  He was simply stating to this individual that He was constantly on the move, not that He had no place to stay.  In the Hebrew Bible, referring to “laying one’s head down” usually means being able to do so in peace, as in Psalms 23 and in Psalms 4:8, “I will both lay me down in peace, and sleep: for thou, Lord only makest me  dwell in safety.”  We see references to animals lying down together in peace and safety.  See Isaiah 11:6-7 and Hoses 2:18.  Foxes and birds do not live in their respective shelters–it is where they go to be safe.  Jesus is warning the “would be disciple” that following Him would put him in perpetual danger since that He, Jesus, was a marked man with a price on His head.

Back to the question that was asked by the writer of the “keys.”  Should one be critical of the car a leader drives or the home he lives in?  Do we know the “facts?”  I am aware of an individual that is driving a bright red Cadillac Escalade, a full-size luxury SUV.  One would not know if he was just judging this individual and condemning him for his “extravagant” vehicle that it had been given to him as a gift.  Just because an individual has nice things is that a “sign” that he is “fleecing the flock?”  I am knowledgeable of an individual that makes no “bones” about being wealthy, BUT his wealth isn’t from the ministry he is involved in.  He is a business man and has wealth from his businesses.  Any money sent to his ministry is used in ministry.

I am still convinced that our God is a giving God, who desires to give good gifts, who wants to prosper His children.  Just as He desires to give to us He wants us to learn to give to others, to sow what He has blessed us with so that we have more to give.  He loves a cheerful giver for that is what He is!

Garry D. Pifer
March 2019

Is It Wrong To Expect Something in Return When I Give?

    The predominate teaching in Christianity appears to be that one’s attitude in giving is totally wrong if it is done expecting anything in return.  I found numerous articles, blog posts, and even You Tube videos that stated that you should give without ever expecting anything in return.  And, it is stated, it shows an entirely wrong attitude in giving.  But, what does God’s Word, the Bible have to say?

   Perhaps we need to start with the one Bible verse that was quoted over and over again by those that were holding to the belief that expecting anything back was wrong.  And, that verse is Luke 6:35.  It states in the King James Version of the Bible that most are familiar with, “But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for He is kind unto the unthankful and to the evil.”  The emphasis is placed on the phrase “hoping for nothing again.”  Let us examine what Jesus is telling us in this verse.

   Notice, the verse starts out with the word “but.”  This is the Greek word plen, Strong’s number G4133.  It is an adverb and is used as a conjunction, i.e. a conjunctive adverb. Conjunctions have one job and that is to connect.  They join words, phrases or clauses together to clarify what the writer or speaker is saying.  The word plen translated “but” here is also translated as “nevertheless” and  “notwithstanding” about a dozen times.  Thayer’s Greek lexicon defines plen as “moreover, beside, but, nevertheless, besides, except.”  What I want us to understand is that we can’t begin with verse 35 but must back up and see what the context is all about, what is Jesus speaking about.

   If we go by the paragraph breaks our translators have placed in this passage we need to begin with verse 27.  This verse also begins with “but.”  Although this is a different Greek word, alla, it too is a conjunction, thus indicating we need to back up a bit more.  Perhaps beginning at the paragraph break at verse 20 will be adequate.

   We find here that Jesus lifts up His eyes on His disciples and began to speak, giving what we have come to know as the “Beatitudes.”  He begins with blessings, ye poor, ye that hunger (verse 21), and ye that weep.  Verse 22, blessed are ye when men shall hate you.  In verse 24 He speaks a Woe unto those that are rich, and says that they have received their consolation or comfort.  Another Woe in verse 25, unto those that are full and to those that laugh.  Verse 26, Woe when men speak well of you. 

  Now, we come to the next paragraph break.  He uses the conjunction “but” to join these verses with what He wishes to convey.  Notice, “But I say unto you which hear, (that was everyone there at the time and is now for us) Love your enemies, do good to them which hate you,” The verse break was put in here by men so we need to keep reading to “hear” fully what Jesus was saying.  He continues,  “Bless them that curse you and pray for them which despitefully use you.”  Enemies, those which hate us, those that curse us and despitefully use us are the same people.  Jesus says here that we should be praying for them.  He continues in verse 29, that if one hits us on the cheek we are to offer the other cheek and if they take our clothing or robe (cloak) we should insist that they take our shirt (coat) as well.  Jesus then states in verse 30 that we are to give to every man that asks of us and to the one that would take away our possessions we aren’t even to ask for them back.  Verse 31 is what we have called the golden rule, “as ye would that men should do to you, do ye also to them likewise.”  In verse 33 we are told that if we do good to those who do good to us that there is no thanks in that, that even sinners do the same. 

   We are getting closer to the verse in question.  Jesus states in verse 34, “And if ye lend (notice He says lend, not give) to them of whom ye hope to receive, what thank have ye?  For sinners also lend to sinners, to receive as much again.”

  Now, let us look at verse 35.  He starts this phrase, clause or sentence with a conjunction.  “But” or it could be rendered “nevertheless” or “notwithstanding” “love your enemies,...”  These are the same individuals He mentioned earlier, those that hate us, those that curse us, those that despitefully use us.  These are the ones that slap us on the one cheek and to whom we offer the other cheek.  He is still talking about those that take our clothing.  These are the ones He tells us to give to when they ask, not even asking for it back.

   Now He tells us to love them AND what else?  “And do good.”  And what else?  “And lend.”  And what else?  “Hoping for nothing again.”  This verse is not speaking about giving but about lending.  Then He states that we should be “hoping for nothing again.”  What does He mean?

  There seems to be a bit of disagreement even among Biblical scholars.  The Greek word, not words, is apelpizo, Strong’s number G560.  This is the only place it is used in the entire Bible.  Most agree on the definition.  Thayer’s Lexicon gives these,  “1.) Nothing despairing 2.) Despairing of no one 3.)  Causing no one despair”

  Some feel that this means that when you lend money to your enemy that you don’t despair if you are never paid back.  But a number of sources point out that the Aramaic is literally “Do not cut off the hope of man.”  Gill’s commentary gives the rendering in several versions.  The Persic version renders it, “that ye may not cause any to despair.”  The Syriac version has it, “that ye may not cut off,” or “cause to cease the hope of men.”  The Arabic version has, “that ye do not deceive the hope of any” that is, by sending such away, without lending to them, who come big with expectations of succeeding.                                                                                      

   Jesus may be saying that when our enemy comes seeking to borrow from us that we are to loan to him, even if we may believe that he will take advantage of us and never repay the loan.  Don’t despair, don’t fret about it.  Or, He may be saying that the individual knows that he is our enemy and he probably doesn’t really expect a loan from us.  He is most likely pretty much between a rock and a hard place to come to us in the first place. Jesus may be saying, don’t dash his hopes.  Set the example of Godly love to him.  Give him the biggest encouragement he could have.  He most likely believes it is a wasted effort to ask us in the first place and when we lend to him it may be what is needed for him to begin to see God and His goodness. 

     These two verses are not the only places we find that Jesus told us about loving our enemies.  Matthew recorded His words from the Sermon on the Mount, which may or may not be from the same time and place as what Luke records.  There is debate on that among some scholars, however, it does seem likely that it is different recordings of the same event.  Anyway, His words have been recorded for us in Matthew 5:43-44.    Verse 44 it is recorded, “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;” The Apostle Paul gives us clear teaching and understanding on loving our enemies. 

   One of the most powerful statement as to the Father’s love for His enemies is found in Romans 5:10,  “For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.”  Thankfully, God loved His enemies, He loved us who were His enemies, and provided a way for us to be reconciled. 

    We’ll look at one more passage written by Paul, Romans 12:20, “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.”  This is a quotation from Proverbs 25:21-22.  I believe trying to understand what is meant by “heaping” coals of fire upon the head makes it clearer.  Although, once again, the scholars don’t even all agree, I believe Adam Clarke in his commentary comes close.  The following is taken directly from His commentary on Rom. 12:20.

“If thine enemy hunger, feed him - Do not withhold from any man the offices of mercy and kindness; you have been God’s enemy, and yet God fed, clothed, and preserved you alive: do to your enemy as God has done to you. If your enemy be hungry, feed him; if he be thirsty, give him drink: so has God dealt with you. And has not a sense of his goodness and long-suffering towards you been a means of melting down your heart into penitential compunction, gratitude, and love towards him? How know you that a similar conduct towards your enemy may not have the same gracious influence on him towards you? Your kindness may be the means of begetting in him a sense of his guilt; and, from being your fell enemy, he may become your real friend! This I believe to be the sense of this passage, which many have encumbered with difficulties of their own creating. The whole is a quotation from Pro_25:21, Pro_25:22, in the precise words of the Septuagint; and it is very likely that the latter clause of this verse, Thou shalt heap coals of fire upon his head, is a metaphor taken from smelting metals. The ore is put into the furnace, and fire put both under and over, that the metal may be liquefied, and, leaving the scoriae and dross, may fall down pure to the bottom of the furnace”

Whichever way we may understand Jesus’ words about “hoping for nothing again” let us move on and notice the next thing that Jesus tells us.  “And your reward shall be great, and ye shall be the children of the Highest: for He is kind unto the unthankful and to the evil.”  He says we will be rewarded greatly.  He also says that we are the Children of God, we are exemplifying Him in our kindness to the unthankful and evil ones, our enemies.  We treat them and see them as God sees them and treats them.

Since He says that we will be greatly rewarded are we never to look for or expect that reward?  He tells us that we “shall be the children of the Highest.”  I believe that Jesus is saying that as the very children of God we can expect that reward.  He goes on to say, “for He is kind unto the unthankful and to the evil.”  How much more would the Father want to bestow on His children than perhaps He might on those that don’t yet know Him.  And, even to them He is kind to them.

Let us continue here in Luke 6.  Verses 36 and 37 we are given additional instruction.  We are to be merciful, in the same way that the Father is merciful to us.  We are not to be judging and condemning.  And, He says, if we do these things we will not be condemned.  We are told to forgive and we shall be forgiven.

Now, let us look at verse 38.  Jesus here begins to answer the question we asked at the very beginning, should we expect anything in return for giving?  Notice.  The first is a command or instruction.  G-I-V-E.  No longer is He speaking about lending.  He says “give.”  A simple, straightforward instruction.  Give.  The Greek word here translated “give,” is used in may alternative ways and tenses, but, the basic meaning is “give.”  We all know what it means to give.  We turn loose of, relinquish all rights and ownership of whatever we are giving.  There are no strings attached.  It is pretty plain.  He says to give.

What He says next is powerful, an absolute promise.  “And it shall be given unto you;” And, if that wasn’t sufficient He continues by telling us the extent of what and how it would be given.  “Good measure, pressed down, and shaken together, and running over,...”  Some have seen this to be an indication of how items were put into the person’s container at the market.  Bulky items were pressed down.  Items such as meal, flour, etc. were shaken down so that everything was settled down and no empty voids were left.  Liquid items were filled to the brim and allowed to run over.  This does give us a mental picture, even if that isn’t exactly what He had in mind.

The next thing recorded I believe is a bit of a problem the way it is rendered.  The King James Version has “shall men give unto your bosom.”  The Greek word used here is the same as that translated “give” in the beginning of the verse, just a different form and tense.  The “shall men” is an indication that what is to be given to us will come from men.  This is not how it works.  God is our source of all things, He is the giver of every good and perfect gift, James 1:17.  He is our supply, the supplier of everything, Phil. 4:18. I believe as we continue that will become even clearer. In most of the newer Bible translations the words “shall men” have not been included.

Continuing with verse 38 it states that what we are given will be given into our bosom.  What does that mean?  Again, it appears to be speaking to how one was able to carry what they obtained at the market.  The garments they wore were long, wide and loose.  They could literally be used as a container to carry many items.  I remember my mother wearing a large apron and would often use it to carry produce from the garden or perhaps eggs from the chicken house.  So, whatever the container or if we were using our garment, it would be filled to overflowing with what we were to receive.  He continues this verse by telling us that the standard by which we measure or give will be what is used to give or measure back to us.  With the conclusion of this verse Jesus begins another subject, but there is much more to be gained from Scripture.

Before we leave this verse and our discussion on “shall men give” I would like to go to another teaching of Jesus.  In Matthew chapter 25 He covers several items, the first being the parable of the ten virgins.  Beginning in verse 14 he begins the account of the man giving unto his servants the talents before he left on a journey.  Upon his return he called for an accounting. We are all familiar with the story I’m sure.  Let us drop down in the chapter to verse 31.  This speaks of when Jesus returns, when the Son of man shall come in His glory.  It says He separates the sheep from the goats.

In verse 34 He speaks to those on His right hand, the sheep, and tells them to inherit the kingdom.  Now let us notice what He begins to say in verse 35.  He says He was hungry and they fed Him, that He was thirsty and they gave Him to drink, that He was a stranger and they took Him in.  He says that He was naked and they clothed Him, He was sick and they visited Him, that He was in prison and they came to Him.  In verses 37-39 the righteous ask when did they do all of these things.  Verse 40 is the verse I want to highlight for our discussion.  “And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”  Do we understand?  What gifts we give to anyone, to any church, missionary, charity, etc. is NOT being given to them but unto God, to Jesus.  Yes, those individuals or organizations may be the recipients but the gift is truly to God.

The next several verses express the opposite to what we just read.  These verses are to those on the left.  He tells them that they didn’t do these things and they want to know when did they see Him hungry, thirsty, in prison, etc. and didn’t minister unto Him.  He says quite plainly that when we haven’t done these things unto His little ones, the least of these, we haven’t done it unto Him.  (Verse 45) Giving is unto God and Jesus although we may make our check out to some person or ministry. 

But let us get back to our original question, should we look for a return when we give?  I see that looking for a return from an individual or an organization would be ridiculous when we understand that the gift is to God in the first place.  The Apostle Paul’s teaching on giving makes this all clear to me.  Let us go to 2 Corinthians chapter 9.

He begins the chapter addressing the ministering or giving to the saints, the Christians in Jerusalem.  He commends the Corinthians for their attitude, for their desire to give and how their enthusiasm had inspired others in Macedonia.  He continues by saying he just wanted to touch base and make sure that they were ready when he and others came by to collect what they were giving.

In verse 6 Paul begins to draw the analogy of giving with that of farming, of sowing seed into the soil.  He states that if one only sows a small handful of the seed he has he will not reap a very large crop.  But, if, anticipating a big crop one sows “bountifully,” sowing what seed he has in the bag, he will reap accordingly.  In verse 7 he tells us that God loves a cheerful giver.  I love the fact that the Greek word translated “cheerful” is the word we get “hilarious” from.  One translation puts it as “hilarious generosity.” 

I think we can begin to learn something from this picture, this analogy that Paul gives us.  The analogy of sowing seed was not original with Paul.  Jesus used it a number of times, not always with money or finances but with the Word and the Kingdom of God.  Mark chapter 4 is recorded His teaching on the Word being sown.  He speaks of the Word being sown into the different soils, verses 3-20.  He repeatedly spoke of a harvest, of yielding fruit and the seed increasing.  Most of us are familiar with some sort of agriculture or gardening.  A wheat farmer prepares the soil and sows the seed.  In times past this was done by walking the field and flinging the handfuls of wheat out to the side.  It was a labor intensive job.  Today, the farmer may use some kind of mechanical means to either broadcast the seed for him or to perhaps plant it in tiny little rows with a “seed drill.”  Why does the farmer go to all of this labor?  He is anticipating a harvest.  He looks forward to being able to bring in a large increase.

Jesus teaches more here in Mark chapter 4 using the sowing of grain as His analogy. Notice in verse 26, He compares the Kingdom of God to sowing seed.  He says it is likened to a man casting seed into the ground.  Why would he do this?  He is expecting a harvest.  Jesus continues, telling us that the man, after sowing the seed into the ground, must wait.  He, it says, sleeps nights and rises each day.  There is a passage of time.  Jesus isn’t teaching a botany class but He tells us that seed, after being sown, germinates and puts down tiny roots.  Then it springs up, at first a tiny shoot or small tiny leaves.  But, it grows.  The man doesn’t know how this occurs, doesn’t know how it happens, but that is how God created it to occur.  Likewise, when we sow by giving, we don’t know how our “harvest” will come.  Jesus continues, in verse 28, “For the earth bringeth forth fruit of herself:” The word translated “herself” is interesting.  The Greek word is automatos.  You can probably guess what it means.  It is the word we get our English word “automatic” from.  Jesus is saying that the seed sown into the soil produces fruit automatically, spontaneously.  When we sow our monetary gifts there will be a return, a harvest.  We don’t know how that works BUT God tells us that it will.  His word is sure. 

Just like the physical seed that is sown into the soil, the harvest isn’t immediate.  We have all heard the expression “seedtime and harvest.”  It is better understood if we break that down a bit, as “seed,” the sowing, “time,” the process of sprouting, growing, plant maturing, setting the fruit, the fruit ripening and then comes the harvest.  Jesus spells this out in His teaching, verse 28-29, “For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear.  But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.”  The harvest is what the sower has been anticipating from the day he went out to put in the seed. 
Our giving is likened to this story.  We give, truly to God, by sowing into a ministry, feeding the hungry, clothing the naked, etc.  We know that the ministry, the individuals, are not going to give back to us BUT we can expect that harvest.  One more time we look at Jesus’ words to us in Luke 6:38, “Give, and it shall be given unto you...”  And, He continues to tell of the abundant harvest that is in store for us, that we can be anticipating.  God wants to give us good gifts and He gives based on how we give, in the same measure we have given.

Let us look a few more Scriptures.  In Matthew chapter 7 Jesus is telling us to ask for our needs and those things we desire.  I draw your attention especially to verse 11, “If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask Him?  Not only does He give to us when we ask but He certainly fulfills His promise to give to us in response to our giving.  What kind of a farmer would plant his crops and never look toward harvest time.  Why should we not be eagerly, with great expectation, looking toward God’s giving to us. 

Before we conclude let us return to Paul’s teaching in 2 Corinthians 9.  Verse 8, “And God is able to make all grace abound toward you; that ye always having all sufficiency in all things, may abound to every good work:” What should we be doing with the abundance that he says God will give to us?  He answers that question for us in verse 10, “Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness.”  Paul is taking this from Isaiah 55:10.  God causes the harvest to come in an abundance so that the sower has his needs met, i.e. bread for food, and then much more seed to be sown.  We are promised that much will be given to us when we give, but not for us to acquire and lay-up.  Money is to be used, to be given away.  And, when it is we are promised more in return..

All of us, in order to serve and give, needs lots of money.  Not, as James tells us in James 4:3, to consume it upon our lusts.  Money, riches, are not evil.  The usage can be, but, if we follow Jesus’ instructions to give we will be blessed with an abundance to be able to give more.  And, expecting to receive as promised is not wrong!

Garry D. Pifer
2/26/19