SHOW MEH DA MONEY

SHOW MEH DA MONEY

Published by the Quarterly Review of the African Methodist Episcopal Zion Church

Tithing and offerings are terms that are used frequently in the church. Preachers and teachers throughout Christendom both in the Roman Catholic and Protestant faith traditions have taught varying doctrines on this subject. Some believe that it is God’s law while others believe that it is a moral obligation. Some church administrators ask each member within their parish or congregation for their annual tax forms so that 10 percent can be correctly deducted from the member’s gross. For some, tithing is a sore issue; many people have lost faith in the church because of the perception that the preacher gets richer while the congregation becomes poorer. A significant amount of Christians subscribe to some form of Gnosticism (CARM, 2010) where if they give, they will have a place in heaven. This brief exposition will analyze the Word of God and illuminate the purpose of tithing, offering and giving. This reading is to stimulate a dialogue of what the church should be teaching, rather than the stereotypes it is projecting. While the content of this study focuses on the benevolence of stewardship, it does not deal with the fiscal management of stewardship. That is a study in its own right.

Barna (2011) reveals that the national tithing rate has dropped to the lowest level in 10 years. By its estimation, approximately 4% of Americans practice tithing. That’s a 40 percent decline from previous years. As we study the purpose of tithing, I request that we examine it through the lens of faith. After all, tithing is a spiritual matter that is predicated upon one’s theology. Theology (Anselm) is fides quaerens intellectum, which is interpreted as faith seeking understanding (Migliore, 1991). Hence, let us critically, carefully and systemically review God’s word.

Let’s begin with the first book of Moses. After the Antediluvian Period (the Great Flood), Moses introduces us to the High Priest Melchizedek who comes out to meet Abram (Genesis 14:17-20 ESV). After Abram defeated four kings and took possession of property, women, spoils and his nephew Lot, he was met by the High Priest Melchizedek. Melchizedek offered Abram bread and wine (similar practice of the Eucharist) and a blessing. Abram took the tenth for God off the top before he distributed any of the goods. Interestingly, Abram’s tithe was a response to the declaration that God had given him the victory. The scriptures do not indicate if Melchizedek asked Abram for a tenth of what he acquired. He willingly gave a tenth to the man who represented God at that time and place. After many encounters with Jehovah in Genesis 15:6, Romans 4:3 and Galatians 3:6 indicate that Abram believed God and it was counted as righteousness.

2 Chronicles 32:8 points us in the direction of one within the ranks of the Monarchical Period. King Hezekiah takes center stage. Hezekiah’s name is defined as “Jehovah is my strength,” or “a strong support is Jehovah (Parry & Parry, 2010, para. 4).” Hezekiah began his 29 year reign at the young age of 25. He was zealous in his love, service and devotion to God. He immediately opened the temple which Ahaz his father had devastated because of sin, and cleaned it. King Hezekiah reinstated the Levites and priests to minister in the temple and assist with the retrofitting and reestablishment of the edifice. As the result of their hard work and dedication, the temple was ready for worship and service unto God within 16 days.

Ahaz, Hezekiah’s father committed acts of evil and led the people astray from God’s will. However, Hezekiah did not follow in his father’s footsteps. Among other important acts of religious life that Hezekiah reinstituted, he reestablished tithing. He knew that to be successful the Levites had to be able to devote full time to teaching the people rather than having to support themselves. The Israelites responded to the King’s command in a benevolent manner. The scriptures (2 Chronicles 32:8 NIV) indicate that the people rested themselves upon the words of Hezekiah king of Judah.

Hezekiah was determined to correct the evil that had fallen on Judah (Judah is defined as Praise – Genesis 29:35 ESV) that preceded him in his father’s reign. He said: “Now it is in mine heart to make a covenant with the LORD God of Israel that his fierce wrath may turn away from us (2 Chr. 29:10 ESV).” The Israelites responded positively and brought in abundance the first fruits (the tithe) of corn, wine, and oil, and honey, and of all the increase of the field. Because of Hezekiah’s righteousness and zeal, the Bible makes this statement: “And he did that which was right in the sight of the LORD, according to all that David his father did . . . . He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him (2 Kings 18:3, 5 NIV).” As a result the nation began to be blessed.

Where did Hezekiah get his understanding of the tithe? How did he know to reinstitute the giving of the tenth? To answer these questions, we must take a closer look at the Pentateuch. Numbers 18:20-22 ESV, “I give to the Levites all the tithes in Israel as their inheritance in return for the work they do while serving at the Tent of Meeting.” It is the Levites who are to do the work at the Tent of Meeting and bear the responsibility for any offenses they commit against it. The tabernacle was built from the tithes and offerings of the Israelites as a worshiping place that could be taken up and moved each time they changed locations while wandering in the wilderness. The word “tabernacle” is an English rendition of the Hebrew word miskan, or “dwelling place.” The tabernacle was a temporary dwelling place for the Ark of the Covenant and the other holy items that the Israelites were instructed to use in the worship of and sacrifice to Yahweh. The word “tent” or “tabernacle” is also used in the New Testament in 2 Corinthians 5:1 and Hebrews 9:1-11 which describes the earthly tabernacle, or “Tent of Meeting,” as a place into which the priests would go to offer sacrifices for the sins of the people.

Let’s recap. The purpose of the Jewish Talmudic (Oral Law) tithe was used to build the tabernacle, support the Levites and priests, undergird religious festivals and assist with the poor. Even women were regarded as property as something to be traded with. “Women as possessions were a means by which a man’s honor within society could be lost (De La Torre, M.A., 2002, pg. 86).” During the various periods of biblical history (i.e. Antediluvian, Patriarchal, Exodus, Conquest, etc.) of the Old Testament, people used livestock, produce and property as tender as they bartered with one another. A tenth of what they produced became their tithe to God.

The tithe and offering was received by the priest. Under the Law of Moses, the presiding officer of the Aaronic Priesthood was called the high priest. The office was hereditary and came through the firstborn among the family of Aaron, Aaron himself being the first high priest of the Aaronic order. The typical job functions in addition to the duties of a regular priest were to perform the service of the Day of Atonement (Enter the Holies of Holy), to inquire God’s will, receive and offer sacrifices on the Sabbath, Religious Festivals, etc.

The consecration of a high priest differed from that of ordinary priests in anointing and attire. Anointing oil was poured on the high priest’s head (Lev. 21:10; Ps. 133:2 ESV). The office was usually a lifetime calling. However in the New Testament, the author of the letter to the Hebrews (9:1-9 ESV) writes that Christ is shown to be a better “high priest” who entered once through the “greater and more perfect tent,” referring to His body, to offer a sacrifice that would satisfy the wrath of God completely, for all time. This refers to His blood. If the blood of animals could temporarily cleanse worshipers of the guilt of sin, the perfect blood of Christ, the Lamb of God, would cleanse His followers perfectly.

The Matthean account (5:17 ESV) quotes Christ as saying, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” Included in the Law of Moses, the Talmud and the Prophets is the Law of Tithing. The Law of Tithing has not been abolished, but fulfilled. The author of Hebrews (8:13 ESV) state, “By calling this covenant "new," he has made the first one obsolete; and what is obsolete and aging will soon disappear.” I question, “Are we under the Mosaic Law?” If so, how should we interpret Hebrews 8:13? The Apostle Paul writes, “When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. When you were dead in your sins and in the uncircumcision of your flesh, God made you alive with Christ. He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross (Colossians 2:13-14 NIV).” Furthermore, Paul stated, “Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a tree (Galatians 3:13 NIV).” Could this curse be that of the scripture (Malachi 3:6-12 NIV) that most preachers read before the offertory during our worship experiences?

Should the preacher scare people into giving? Are tithes appropriate if they are a part of the Mosaic Law which was fulfilled by the work, death and resurrection of Christ? Should the preacher create a list of who has and has not given and post it on the bulletin board of the church for everyone to read? Should the preacher make people feel guilty for not giving a tithe? What about the General Claimants? Should the preacher hound and apply pressure to their congregants about paying General Claims? “Unquestioning faith soon slips into ideology, superstition, fanaticism, self-indulgence, and idolatry. Faith seeks understanding passionately and relentlessly, or it languishes and eventually dies (Migliore, 1991, pg. 5).” Let’s question our practices and methodology because the truth is that according to the Statistical & Episcopal Reports of the 2012 General Conference, our church memberships and giving are in a decline. Again, the Barna study highlighted at the beginning of this study reflect a decrease in tithes and offerings in churches throughout the United States of America.

According to the Articles of Religion VI (2008), “Although the law given God by Moses, as touching ceremonies and rites, doth not bind Christians, nor ought the Civil precepts thereof of necessity be received in any commonwealth; yet, notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral.” Who are we really pleasing with our tithe? Is it God or man?

What does God’s Word say? “But know this: I have no need of a bull from your stall or of goats from your pens, for every animal of the forest is mine, and the cattle on a thousand hills. I know every bird in the mountains, and the creatures of the field are mine. If I were hungry I would not tell you, for the world is mine, and all that is in it. Do I eat the flesh of bulls or drink the blood of goats? Sacrifice thank offerings to God, fulfill your vows to the Most High, and call upon me in the day of trouble; I will deliver you, and you will honor me (Psalm 50:7-15 NIV).”

Let’s go a little deeper. According to the Matthean (23:23 ESV) and Lukan accounts (11:42), Jesus acknowledged that tithing was a duty of the Pharisees, but he rebuked them for passing over the more important parts of the Law which were judgment, mercy, faith, and the love of God. In Luke 18:9–14 NIV, Jesus told a parable of two men going to the temple to pray. One was a self-righteous Pharisee who bragged to God about fasting twice a week and giving tithes of all he possessed. The other was a tax collector who was reluctant to entering the temple because he saw himself as a sinner. Jesus taught that the tax collector went home justified. Who are we trying to impress? One important commonality of the two parables is the heart of humanity. Where is our heart when we give? Jesus seems to have taught His disciples to give as much as they can.

Should preachers teach their congregations to give as a mechanical exercise based on the Mosaic legalistic or Talmudic tradition or should they teach God’s people to give from the heart as they are led by the Holy Ghost? If it is the latter, then there is no amount to start as a benchmark for how can love be measured? Psalm 50 says that God wants sacrifices of thank offerings. Look at the Markan (12:41 NIV) account of the widow with two copper coins. Though she gave less than the others, Jesus declared that she gave more because she sacrificed the most. Perhaps her sacrifice was motivated by what she believed in her heart. One’s tithe or giving to God must be done as a result of his or her gratefulness, thankfulness, love, and benevolence. It should not be out of fear of curse and punishment.

Finally, let’s look at the Apostle Paul’s instruction to the church at Corinth during his second missionary journey. In Paul’s second epistle to his beloved church, he encourages them to give generously to the work of the ministry. He reminds them of how they were eager to give financially the previous year. Paul states (9:6-8 NIV), “Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work.” Giving is not a contest, but an opportunity to display our thankfulness. The Apostle never asked for a tenth of people’s gross income, but to give liberally. Paul points to the benefits the Corinthians will reap as a result of generous giving. The Apostle sums up the benefits of liberality by means of stating: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Perhaps it was the Holy Ghost that instructed the Apostle Paul as He moved on the heart of Jesus to say, "Give, and it will be given to you. . . . With the measure you use, it will be measured to you (Luke 6:38 NIV).” Perhaps it was the Holy Ghost that moved the people as Peter preached in the Temple Courts as recorded in the Acts of the Apostles. Luke (Acts 2:44; 45 ESV) states, “All the believers were together and had everything in common. They sold property and possessions to give to anyone who had need.” People generously gave to God from their hearts by giving to one another being led by the Holy Ghost. No one was strong armed, made to feel guilty or criticized for what they did not have to give. People simply gave because they had a heart to give as the result of their thankfulness. John Wesley, the Founder of Methodism once said, “Gain all you can, save all you can and give all you can!”

In conclusion, one should ask themselves, “Should I tithe or give generously?” What role does the Holy Ghost play in the decision making process? The Apostle Paul shares with the Church at Corinth (9:6-8 NIV) in his second letter three points: (1) Giving is to be an individual matter that is settled in the privacy of one's own heart. (2) Giving requires purpose. The text reads what he has decided (literally, "as each has purposed"). The verb proaireomai (GREEK) means "to choose deliberately." (3) Giving is to be a private, not a public decision. It is to be decided in the heart. It is an unfortunate reality that some Christians will give only if there is some form of public acclaim or recognition involved. In short, it is my hope that this brief study has challenged the reader to wrestle with the purpose of tithing, offering and giving. As stated previously, this reading is to stimulate a dialogue of what the church should be teaching, rather than the stereotypes it is projecting.

References

Barna. (2011). Barna Releases new statistics on tithing. Retrieved September 18, 2012 from

http://www.serviceu.com/blog/barna-releases-new-statistics-tithing/31/5/2011

Book of Discipline. (2008). The Doctrines and Discipline of the African Methodist Episcopal

Zion Church. A.M.E. Zion Publishing House. Charlotte, North Carolina

Gnosticism. (2010). Christian Apologetics & Research Ministry. Retrieved January 12, 2011

from http://carm.org/gnosticism

De La Torre, M.A. (2002). Reading the Bible from the Margins. Orbis Books. Maryknoll, New

York.

Harris, S.L. (2002). The New Testament. 4th Ed. McGraw Hill Publishing. Sacramento, California

Holy Bible. (2011). NIV Study Bible. Zondervan Publishing. Grand Rapids, Michigan

Holy Bible. (2008). ESV Study Bible. Crossway Publishing. Wheaton, IL

Irvin, D.T & Sunquist, S.W. (2001). History of the World Christian Movement. Orbis Books.

Maryknoll, New York.

Migliore, D.L. (1991). Faith Seeking Understanding – An Introduction to Christian Theology.

William B. Eerdmans Publishing Company. Grand Rapids, Michigan

Parry, J.A. & Parry, D.A. (2010). Israelite Names – Witnesses of Deity. Retrieved November 1,

2012 from http://www.lds.org/ldsorg/v/index.jsp?vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD&locale=0&sourceId=ac7d66ce3a47b010VgnVCM1000004d82620a____&hideNav=1

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