The Impact of Tithing



Red Script = Main PointBlue Script= DirectiveDouble underline= Important to rememberBoxed= Biblical Text & SDA Commentary ReferenceGREEN SCRIPT: A Possible AnswerLesson The Impact of TithingFebruary 17-23/24Memory Text: “Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel” (1 Corinthians 9:13, 14, NKJV).As we saw last week, tithing is an important expression of faith. It is one way to reveal, or test, the reality of our profession. “Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you? - unless indeed you are disqualified” (2 Cor. 13:5, NKJV).The first biblical reference to tithing is Abraham’s giving tithe to Melchizedek (Gen. 14:18-20, Heb. 7:4). The Levites also took the tithe for their services at the temple (2 Chron. 31:4-10). Today the tithe is for the support of the gospel. When rightly understood, it serves as a spiritual measurement of our relationship with God.The impact, use, importance, and method of distribution in tithing are designed for our spiritual growth in supporting God’s work and providing the financial foundation for preaching the gospel. This is God’s plan and has been called the first step that a faithful steward takes.This week we will continue our look at tithing: its distribution, what it means to others, and what impact it has on our spiritual lives.SundayTogether We Fund the Mission February 18Jesus commands us to “preach the gospel” (Mark 16:15) and to “make disciples”, “teaching them to observe all things” (Matt. 28:19, 20, NKJV). Thus, God wants us to be involved in the most important work on earth: bringing people to Jesus. Funding this mission from resources entrusted to us by God is the steward’s responsibility. Participation deepens personal commitment in presenting Christ to others. Every disciple, steward, and worker is to bring the entire tithe for this sacred work. We must pray for unity to be faithful in funding the mission, just as a successful mission strengthens our unity of faith.What is God’s approved financial plan for accomplishing this mission? What does “the whole tithe” mean? (Mal. 3:10, NIV). Malachi 3:10 ?Bring all the tithes into the storehouse, That there may be food in My house, And try Me now in this,” Says the?Lord?of hosts, “If I will not open for you the windows of heaven And pour out for you?such?blessing That?there will?not?be room?enough?to receive it. 10. All the tithes. Or, “the full tithes.” This implies that if the people paid tithe, they did not pay a full or honest tithe. Let us be sure that we do not make the same mistake as the people of Malachi’s day (cf. 1 Cor. 10:6–10). The Giver of all has a right to expect us to render Him an honest tithe, and also willing gifts as we are able. Meat. Better, “food.” Windows of heaven. Compare Gen. 7:11; 8:2. Not only will there be plenty of rain to remove all fear of drought, but through these openings, so to speak, the divine blessing will be poured out in great abundance (see Lev. 26:3–5). Blessing. Not necessarily a material blessing, though that seems to be emphasized here (see on v. 11).A POSSIBLE ANSWER: A) God’s approved plan is to bless us with resources/means first and then we in turn return a faithful tithe and give liberal offerings to His cause for the accomplishment of the mission. B) The whole tithe means that entire amount... as in faithfully returning %10 on all our increase. (Not just wages, but returns from investments, gifts and net gains. etc.) What does the phrase “that there may be food in my house” mean? (Mal. 3:10, NIV). A POSSIBLE ANSWER: Not literal ‘meat or food’ but that which the ‘house of God’ needs in order to be able to function or achieve its original purpose; hence in our day, generally speaking, money. As we have seen, people have been paying tithe since the days of Abraham and Jacob (Gen. 14:20, 28:22) and probably before. Tithe is part of a system that funds God’s church. It is the greatest source of funding and the most equitable method for carrying out His mission.In today’s cultures, the majority of Christians give relatively little to fund the mission of God. If every Christian gave an honest tithe, the result would be “almost unimaginable, simply astonishing, nearly beyond comprehension.” - Christian Smith and Michael O. Emerson, Passing the Plate (New York: Oxford University Press, 2008), p. 27.In every age God has had people who were willing to fund His mission. All of us have a responsibility to understand and work together to finance this global task. We cannot afford to be disorganized, careless, or haphazard about funding the mission. Our challenge is far greater than when the people and the Levites said to Nehemiah, “We will not neglect the house of our God” (Neh. 10:39, NIV), and more daunting than what faced believers in the 1800s. Today members and clergy must be united spiritually and pull together financially in a way that meets global objectives and funds the mission.Think about the vast extent of the Adventist mission in the world (see Rev. 14:6, 7). Revelation 14:6, 7 (The Proclamations of Three Angels) 6?Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue, and people—?7?saying with a loud voice, “Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water.” 6. I saw. A new scene begins. Chronologically the events represented in this vision precede those represented by the vision of vs. 1–5. Another. Gr. allos, another of the same kind. Important textual evidence may be cited (cf. p. 10) for the omission of this word. Many angels have already been mentioned (chs. 1:1, 20; 5:2; 7:1; etc.), so that the designation “another” is not necessary. Angel. This is a symbolic vision. The angel represents God’s saints engaged in the task of proclaiming the everlasting gospel, especially the features mentioned in this verse, at a time when the “judgment is come” (v. 7). It is, of course, also true that literal angels assist men in the task of proclaiming the gospel, but this is not the predominant idea here. Midst of heaven. The angel of ch. 8:13 was also seen flying through the midst of heaven. The area of flight indicates the worldwide nature of the angel’s work and message. The work grows and develops until it is brought to the sight and hearing of all mankind. Everlasting. Gr. aiōnios (see on Matt. 25:41). The Scriptures elsewhere speak of the “glorious” gospel (2 Cor. 4:4; 1 Tim. 1:11), but only here is the word “everlasting” used in connection with the gospel of the grace of God. There is but one gospel to save men. It will continue as long as there are men to be saved. There never will be another gospel. Gospel. Gr. euaggelion (see on Mark 1:1). To preach. Gr. euaggelizō, “to proclaim good tidings,” a verb form related to euaggelion (see above). Compare the use of euaggelizō in Rom. 1:15; 10:15. Dwell on the earth. As indicated by the following phrases, a worldwide proclamation of the gospel is here envisioned. Every nation. The universality of the message is emphasized by this and the following phrases. Kindred. Or, “tribe.”How should each one of us understand his or her own responsibility in regard to helping fund this work? A POSSIBLE ANSWER: We should understand that... 1) God supplies us with all the needed resources to achieve the mission. 2) We are to faithfully return, invest and use all of His blessings or resources to achieve the objective. 3) These resources involve our Temples or bodies, our Time, our Treasure and our Talents. 4) We should see this as an expression of our love, faithfulness and commitment to Christ and His cause. 5) We should endeavor to be consistent and remember that He desires that we improve on what He has given us.MondayThe Blessings of GodFebruary 19As we saw in Malachi 3:10, God promised a great blessing to those faithful in their tithe. Yet God’s blessing is not one-dimensional. To emphasize, for instance, the accumulation of material assets as a blessing, at the expense of everything else, is a very narrow view of what God’s blessing really is.Blessing in Malachi is spiritual as well as temporal. The meaning of God’s blessing is evidenced by salvation, happiness, a peace of mind, and God always doing what is best for us. Also, when we are blessed by God, we are obligated to share those blessings with the less fortunate. We have been blessed in order to bless others. Indeed, through us God is able to extend His blessings elsewhere.Read 1 Peter 3:8, 9. What is Peter saying to us about the relationship between being blessed and being a blessing to others?1 Peter 3:8, 9 Called to Blessing 8?Finally, all?of you be?of one mind, having compassion for one another; love as brothers,?be?tenderhearted,?be?courteous;?9?not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing. 8. Finally. Peter has addressed himself to Christians in general (ch. 2:1–17), and in particular to Christian servants (vs. 18–25), wives (ch. 3:1–6), and husbands (v. 7). He now resumes his admonition to Christians in general. All. That is, all “the strangers scattered” throughout Asia Minor (see on ch. 1:1), and in a broader sense all Christians everywhere, in all ages. Of one mind. Gr. homophrones, “likeminded,” “united in spirit,” “harmonious.” Harmony among believers and unity of action require a basic unity with respect to fundamental beliefs and to the objectives and methods of the church. But unity does not require absolute uniformity in every detail. As long as men think at all there are bound to be differences of opinion on minor points. But despite this diversity there can still be common agreement concerning principles and working policy. In fact, unity is more a matter of the heart than of the mind. Christians should be able to work together harmoniously despite differences in viewpoint if the spirit of pride is suppressed by a genuine desire to work together. Then, differences between men will decrease and a cordial bond of fellowship will unite all (see on John 17:21; Rom. 12:10, 16). Compassion. Gr. sumpathēs, “suffering with [another],” whence our word “sympathy.” For comment see on 1 Cor. 12:26. Love as brethren. See on 1 Peter 1:22; cf. on Matt. 5:43–48. Pitiful. Gr. eusplagchnoi, “compassionate,” “tenderhearted.” See on Eph. 4:32. Courteous. Textual evidence favors (cf. p. 10) the reading “humble-minded.” 9. Not rendering. Literally, “not giving back.” Evil for evil. See on Matt. 5:39; Rom. 12:17; 1 Thess. 5:15. Railing. Or, “abuse” (see on ch. 2:23). Blessing. See on Rom. 12:14. Knowing. This clause reads literally, “because for this you were called.” God has called us to be Christians that we might help others, not alone that we might obtain a blessing ourselves. The genuine Christian spontaneously seeks ways in which he can bring a blessing to others. See on Matt. 5:43, 44. Inherit a blessing. The greatest blessing that can come to a person is from being a blessing to others. God’s eternal kingdom will be populated with men and women who have made it a life habit to share their happiness. In a perfect universe the happiness of others is the only concern of every intelligent being.A POSSIBLE ANSWER: “That” as used in the passage is causative. It’s meaning could be translated ‘in order that’ hence, it suggests the direct relationship between the two... we receive a blessing in the light of being a blessing. On receiving, we give. From tithing a double blessing comes. We are blessed, and we are a blessing to others. We can give out of what we have been given. God’s blessings toward us reach inwardly and to others outwardly. “Give, and it will be given to you. . . . For with the measure you use, it will be measured to you” (Luke 6:38, NIV).Read Acts 20:35. How does this apply to tithing as well?Acts 20:35 ?I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said,?‘It is more blessed to give than to receive.’” 35. Have shewed. Gr. hupodeiknumi, “to show [by example].” All things. Paul’s instruction to the Ephesian believers had been not only in doctrine but also in matters of practical godliness—self-reliance, with faith in God, and Christian charity. Support. Gr. antilambanō, “to take hold of, opposite,” a graphic expression of the idea “to help.” The admonition comes in the setting of Paul’s physical labors for others. The weak. Or, “the sick,” “the afflicted.” The word can be applied to one who is “weak in the faith” (Rom. 14:1), but since Paul has just referred here to bodily labor (Acts 20:34, 35), the conclusion is inescapable that here the “weak” are those who are literally poor and infirm. The remainder of the verse leads to the same conclusion. This responsibility the members of the apostolic church were more ready to meet than were those at some later times (see on ch. 6:1, 2). To remember. Paul reinforces his admonition to the elders to care for the needy, by quoting an otherwise unrecorded saying of his Lord. The quotation comes from Paul’s lips with inspired apostolic authority, which cannot be said of the various statements that tradition has attributed to Christ. Whether Paul heard the statement from one who had heard Jesus say it, or from Jesus Himself during one of His direct revelations to Paul, is not stated. “Remember” implies a previous general knowledge of the saying. This statement is one of the “many other things” (John 21:25) that Jesus said and did, that are not recorded in the Gospels. How he said. Literally, “that he himself said.” In the Greek this expression is emphatic. Blessed. The blessing is a two-way benediction. The receiver is blessed or made happy, whether the need is spiritual or physical. But the greater blessing is upon the giver. There is a joy in sharing. The giver is drawn away from his own interests, gives play to the better part of his nature, and receives the approval of God (Matt. 25:34–40). Since God is the unlimited Provider (Gen. 22:8–13; Ps. 23; John 3:16, 34), giving is a Godlike act.A POSSIBLE ANSWER: The spirit or direct inference is that of supplying what is needed to achieve the purpose or mission of the church. As with tithing, we by example, take ‘hold of’ or ‘support’ others by our giving what is needed in order that their needs are met and God’s desired good/blessing is experienced. The greatest blessing tithing teaches us is to trust God (Jer. 17:7). “The special system of tithing was founded upon a principle which is as enduring as the law of God. This system of tithing was a blessing to the Jews, else God would not have given it them. So also will it be a blessing to those who carry it out to the end of time. Our heavenly Father did not originate the plan of systematic benevolence to enrich Himself, but to be a great blessing to man. He saw that this system of beneficence was just what man needed.” - Ellen G. White, Testimonies for the Church, vol. 3, pp. 404, 405.Think about times you have been blessed by the Lord through the ministry of someone else to you. How then can you go and do likewise for others? A POSSIBLE ANSWER: A) By taking the time to become aware of the needs of others and then endeavor to supply them. B) By praying to God and asking Him to reveal what is needed and then guide you as an instrument of His heart and in supplying the needs of others. C) Buy a weeks supply of food and give it to someone in need; pay someone’s mortgage or for a child’s tuition; fill up the tank of someone at the gas station or give monthly support to a mission project or a non-profit organization.TuesdayFebruary 20Purpose of the TithePaul writes to Timothy: “You shall not muzzle an ox while it treads out the grain,’ and ‘The laborer is worthy of his wages” (1 Tim. 5:18, NKJV). He is quoting Moses in Deuteronomy 25:4 regarding the ox and Jesus from Luke 10:7 regarding the laborer. The phrase about the ox appears to have been a proverb, and it means it is fair for the ox to eat grain while working. In the same way, the second proverb means that devoted laborers who preach the gospel should be rewarded with wages.God creates and operates in systems. He has designed solar systems, ecosystems, digestive systems, nervous systems, and many more. The tithing system was used by the Levites (Num. 18:26) in caring for the tabernacle and for their support. The modern-day equivalent would be those who devote their lives to preaching the gospel. God’s tithing system is His chosen means for supporting the ministry, and it has been in use throughout salvation history. Supporting such laborers with tithe, then, is foundational and fundamental to God’s work.What does Paul mean and what is the moral implication of the phrase “the Lord has commanded that those who preach the gospel should live from the gospel” (1 Cor. 9:14, NKJV)? 1 Corinthians 9:14 ?Even so the Lord has commanded that those who preach the gospel should live from the gospel. 14. Ordained. Gr. diatassō, “to arrange,” “to appoint,” “to give order.” God has arranged that in general His ministers on earth shall be relieved of the dual responsibility of preaching the gospel and providing for their own material needs. Jesus sent out His disciples into the towns and villages of Palestine and told them to make no provision for their physical needs—that was the responsibility of those among whom they labored (see Matt. 10:9, 10; Luke 10:7). God told the Israelites that one tenth of all their possessions was His and they were duty bound to pay a faithful tithe to the priests in the Temple (see Lev. 27:30, 32; Num. 18:21; Mal. 3:10, 11; Heb. 7:5). Jesus endorsed this plan when He was on earth (see Matt. 23:23). Thus the pattern has been clearly laid down for the divinely ordained method that the Christian church is to follow for the material support of the ministry. Israel of old departed from the plain instructions of God in this matter, and they were cursed (see Mal. 3:8, 9). Failure to pay God that which is His exposes the professed Christian to the same curse that was pronounced on Israel, whereas loving, willing compliance with this just and equitable requirement qualifies the believer to claim the wonderful promise that is given to the obedient tithepayer (see Mal. 3:10–12). Man is by nature extremely selfish. He naturally follows the example of the great adversary of truth who lost his exalted position in heaven by cultivating the desire to exalt self (see Isa. 14:12–15; Jer. 17:9).Tithe paying and the giving of offerings provide a continual check against man’s selfishness, in addition to helping him to place his reliance on God and not on material things of this world (see Matt. 6:19–21). So it becomes apparent that tithe paying and the giving of offerings for the support of the ministry and the advancement of the work of God throughout the earth bring blessings to both giver and receiver. Selfishness is checked, and interest is created and sustained in the work of the church. At the same time, those who have given themselves to the work of the ministry are adequately provided for without the burden and anxiety of trying to attend to secular matters as well as spiritual things. Should live. If all church members are faithful in tithe paying and the giving of offerings, there will be an abundant supply of means for carrying forward the work of the gospel. More laborers can be employed and the coming of the Lord hastened. It is the duty of ministers to educate church members in this matter of church finance, in order that the believers may receive the blessings God has promised to those who comply with His plan in this matter, and also to promote the interests of the worldwide proclamation of the gospel (see 2 Cor. 8:4–8, 11, 12; 9:6–12; AA 345).A POSSIBLE ANSWER: A) It means that God has arranged even ordained that those who He has chosen to preach the Gospel are to be supported by the offerings collected from those who hear the Gospel. B) The moral implication is that tithe paying and the giving of offerings for the support of the ministry and the advancement of the work of God throughout the earth is a matter of faith and obedience. What does 2 Corinthians 11:7-10 teach about the need to support those who spread the gospel?2 Corinthians 11:7-10 7?Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge??8?I robbed other churches, taking wages?from them?to minister to you.?9?And when I was present with you, and in need, I was a burden to no one, for what I lacked the brethren who came from Macedonia supplied. And in everything I kept myself from being burdensome to you, and so I will keep?myself.?10?As the truth of Christ is in me, no one shall stop me from this boasting in the regions of Achaia. 7. Committed an offence. In vs. 7–11 Paul gives consideration to the problem posed by critics of his self-supporting ministry to the Corinthians. He had previously written them on this subject, setting forth clearly the principles involved (1 Cor. 9:4–18). In harmony with the principles already laid down in the Scriptures by Christ, he had declared his full right to ministerial support such as the other apostles received (Matt. 10:7–10; Luke 10:7, 8). But he had voluntarily waived this right, in order to make evident that he was not tainted with mercenary motives (Acts 20:33; 2 Thess. 3:8, 9). His enemies, however, had seized upon this demonstration of self-sacrifice to impugn his motives; they construed it as evidence that he knew he did not deserve support and had thus tacitly admitted he was not a genuine apostle. Also, they probably thought him inconsistent in accepting support from believers in Macedonia (2 Cor. 11:9; Phil. 4:10); perhaps he had ulterior motives, and this seeming self-sacrifice in relation to the Corinthians was part of a scheme to take advantage of them. Paul wonders now whether he had done wrong in the course he took at Corinth, for the close fellowship he enjoyed with the believers at Philippi was lacking at Corinth. Usually he had worked at tentmaking in order to pay his expenses as an ambassador for Christ (Acts 18:3; cf. Acts 20:33–35; 1 Thess. 2:9). A worker for Christ is not wise to place himself under obligation to any church member by receiving money from such a member for his own use. The gospel ministry is dishonored if it is made the means for personal profit (cf. 1 Tim. 3:3). The good news of salvation is God’s free gift to man (Isa. 55:1, 2). 8. Robbed. Or, “despoiled.” Compared with the poorer churches of Macedonia, that of Corinth was relatively well to do (see on ch. 8:1). This verse is a sharp rebuke to the latter. Wages. Gr. opsōnion, “[a soldier’s] pay,” or “allowance,” often rations rather than money (see on Luke 3:14; cf. Rom. 6:23; 1 Cor. 9:7). Paul does not mean that he took anything from the church at Philippi in a dishonest manner. The gifts he had received were given voluntarily, and represented a real sacrifice on the part of the givers. These gifts had made it possible for him to devote more of his time while at Corinth to establishing the church in that metropolis. Thus the Corinthians had been benefited, as it were, at the expense of the Macedonians; the preaching of the gospel had cost the Corinthians nothing because Paul was being supported by others (see 2 Cor. 11:9). 9. Wanted. That is, lacked, or was in want (see on Luke 15:14). During his ministry at Corinth Paul had exhausted his resources and lacked sufficient means to meet even his barest needs—while ministering to a prosperous church. Their indifference revealed a high degree of thoughtlessness, if not selfishness, and was without excuse. But even then Paul gave the Corinthians no indication of his need. The situation was remedied, not by the Corinthian believers, as might have been expected, but by the opportune arrival of brethren from Macedonia with a further gift (see Phil. 4:10). The brethren referred to may have been Silas and Timothy (Acts 18:5). Chargeable. Gr. katanarkaō, “to be burdensome.” Another form of the Greek word provides the name for a parasite fish that attaches itself to other creatures to secure nourishment from them. As a result the host suffers a state of numbness. Paul had not been a parasite, living off the Corinthians. He had not burdened them financially or otherwise. His ministry had not reduced them to a state of numbness, either spiritually or economically. To the contrary, he had inspired them, imparted life to them, invigorated them. 10. The truth of Christ. Paul solemnly asserts the truthfulness of his statement (see on Rom. 9:1; 2 Cor. 1:18). The presence of Christ in his life removes the possibility that he would misrepresent the facts (see Rom. 8:9–11; 1 Cor. 2:16; 2 Cor. 13:3; Gal. 2:20). Stop. Or, “be silenced,” literally, “to be fenced in.” Paul was so certain of the wisdom of the plan of self-support that he had earlier declared he would rather die than incur the reputation of making a profit from those to whom he ministered (1 Cor. 9:15). This reveals how deeply he felt about this matter. Regions of Achaia. Specific reference to this region, Greece proper, implies that his insistence upon abiding by the principle of self-support in his ministry was particularly necessary here. His enemies at Corinth would doubtless have made him out to be a parasite had he done otherwise. Apparently there was no danger of such a charge being made in Macedonia, where a deep spirit of fellowship existed between Paul and his converts. But at Corinth the situation was different.A POSSIBLE ANSWER: It teaches us that sometimes the need may be met by the generous giving of others to sustain those who minister in the gospel.When Paul said, “I robbed other churches, taking wages from them to minister to you” (2 Cor. 11:8, NKJV), he was speaking ironically of receiving wages from a poor Macedonian church while ministering to a rich Corinthian church. His point to the Corinthian church was that those preaching the gospel deserve to be paid.Tithe is to be used for a particular purpose and must remain so. “The tithe is set apart for a special use. It is not to be regarded as a poor fund. It is to be especially devoted to the support of those who are bearing God’s message to the world; and it should not be diverted from this purpose.” - Ellen G. White, Counsels on Stewardship, p. 103.Read Leviticus 27:30. In what ways is the principle seen here applicable to us today?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 to the?Lord.A POSSIBLE ANSWER: The principle is applicable to us in that... 1) We are required to tithe on all of our income or net-gain irrespective to the source or nature of that gain. 2) We should always see the tithe as being holy... it belongs to the Lord. WednesdayFebruary 21The StorehouseGod has a storehouse for wind (Jer. 10:13), water (Ps. 33:7), and snow and hail (Job 38:22), over all of which He has total control. But God’s most precious storehouse is the one involving tithe. “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” (Num. 18:21, NIV). This verse is the first mention of where the tithe is kept and is known today as “the storehouse principle.” God further instructed the Israelites to bring the tithe to a place of His choosing (Deut. 12:5, 6). During the time of Solomon, tithe was returned to the Jerusalem temple. The Israelites easily understood what and where the “storehouse” was when the prophet Malachi said to them: “Bring the whole tithe into the storehouse” (Mal. 3:10, NIV). The storehouse represented the location from where religious services took place and where the Levites were supported.What other names are used in Scripture to identify the storehouse? 1 Chron. 26:20, 2 Chron. 31:11-13, Neh. 10:38.1 Chronicles 26:20 (The Treasuries and Other Duties) 20?Of the Levites, Ahijah?was?over the treasuries of the house of God and over the treasuries of the dedicated things. 2 Chronicles 31:11-13 11?Now Hezekiah commanded?them?to prepare rooms in the house of the?Lord, and they prepared them.?12?Then they faithfully brought in the offerings, the tithes, and the dedicated things; Cononiah the Levite had charge of them, and Shimei his brother?was?the next.?13?Jehiel, Azaziah, Nahath, Asahel, Jerimoth, Jozabad, Eliel, Ismachiah, Mahath, and Benaiah?were?overseers under the hand of Cononiah and Shimei his brother, at the commandment of Hezekiah the king and Azariah the ruler of the house of God. Nehemiah 10:38?And the priest, the descendant of Aaron, shall be with the Levites when the Levites receive tithes; and the Levites shall bring up a tenth of the tithes to the house of our God, to the rooms of the storehouse.A POSSIBLE ANSWER: The House Of God. The House Of The Lord. The House Of Our God. Bringing the sacred tithe to the storehouse is the model presented in Scripture. In every dispensation, God has had a central storehouse to manage the tithe. Seventh-day Adventists make up a worldwide religion/church in which the storehouse principle is accepted and practiced. Members are encouraged to return their tithe to the conference/mission through the local church where they hold membership. That conference/mission treasury is where pastors receive their salary.“As God’s work extends, calls for help will come more and more frequently. That these calls may be answered, Christians should heed the command, ‘Bring ye all the tithes into the storehouse, that there may be meat in mine house.’ Malachi 3:10. If professing Christians would faithfully bring to God their tithes and offerings, His treasury would be full. There would then be no occasion to resort to fairs, lotteries, or parties of pleasure to secure funds for the support of the gospel.” - Ellen G. White, The Acts of the Apostles, p. 338.Think what would happen if people were to send their tithe to wherever they wanted. If everyone did that, what would happen to God’s work? A POSSIBLE ANSWER: If we are looking at the Lord’s work as that which the organized church is engaged in, it would be crippled or at best, it would falter along. God, being who He is, would still achieve His goal but it would take longer to achieve. His work would also fail to reflect the glory that is representative of His character and government. Hence, why is it important that we send our tithe to where it belongs? A POSSIBLE ANSWER: It is important... A) First and foremost because it is a matter of obedience. B) Doing so would reflect the perfection that is an extension of the divine mind. C) It would enable us to share proportionally in the corporate mission while demonstrating a united front to the world. D) It would enable the denomination or church beyond the local congregation to achieve tasks that they would not otherwise be able to achieve because of limited/reduced resources. E) Our obedience in this regard would help us grow and mature in the Lord.ThursdayTithe and Salvation by Faith February 22Read Romans 3:19-24. What crucial truth, central to our faith, is taught here? Romans 3:19-24 19?Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God.?20?Therefore by the deeds of the law no flesh will be justified in His sight, for by the law?is?the knowledge of sin. (God’s Righteousness Through Faith) 21?But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets,?22?even the righteousness of God, through faith in Jesus Christ, to all and on all?who believe. For there is no difference;?23?for all have sinned and fall short of the glory of God,?24?being justified freely by His grace through the redemption that is in Christ Jesus, 19. Under the law. Literally, “in the law”; that is, subject to the authority of the law (see ch. 2:12).20. Therefore. Rather, “because.” What follows introduces the reason why every mouth will be stopped and all the world be held accountable to God (v. 19). By the deeds of the law. Literally, “out of works of law,” that is, works prescribed by law. In the Greek, “law” stands without the article (see on ch. 2:12). Paul is stating a general truth that is applicable to Gentiles and Jews alike. Righteousness by works of law has been the basis of every false religious system and had become the principle even of the Jewish religion (DA 35, 36). But works performed in obedience to any law, whether that law be made known by reason, conscience, or revelation, cannot justify a sinner before God (Gal. 3:21). Paul has already shown that the Gentiles have violated the law revealed to them in nature and conscience (Rom. 1). Likewise he has proved that the Jews have violated the law revealed to them in the OT and particularly in the Ten Commandments (ch. 2). Jew and Gentile alike are in need of justification. But the law has no power to justify. It can only expose the sinfulness of sin in its true colors. Justification can be obtained in only one way... There is no contradiction between the statement in ch. 2:13, “the doers of the law shall be justified,” and this passage, “by the deeds of the law there shall no flesh be justified.” The former emphasizes the fact that only those will be justified who so completely commit themselves to God that they are willing to do whatever He commands—thus not being merely “hearers of law.” The latter emphasizes the equally true fact that good works of obedience can never purchase salvation. They can, at best, be but evidence of the faith by which justification is received... This verse, along with Paul’s statement that the law is to bring us to Christ (Gal. 3:24), clearly shows the relation between the law and the gospel. The gospel has by no means obviated the necessary function of law. The doctrine of righteousness by faith “presents the law and the gospel, binding up the two in a perfect whole” (TM 94).21. But now. This may be understood either in its temporal sense, “at the present time,” or in its logical sense, “in this state of the case.” For its use with the latter meaning compare Rom. 7:17; 1 Cor. 13:13. Paul has shown the universal need of righteousness (Rom. 1:18 to 3:20) and now turns from the negative to the positive side of the theme proposed in ch. 1:17. The righteousness of God. See on ch. 1:17. In contrast with the universal sinfulness of man and his futile attempts to gain righteousness by works of law, Paul proceeds to describe the righteousness of God, a righteousness that God is ready to bestow on all who have faith in Jesus Christ. Without the law. Literally, “apart from law.” There is no article in the Greek (see on ch. 2:12). These words stand in contrast with “by the deeds of the law” in ch. 3:20. They emphasize that God’s righteousness has been disclosed without any reference to law. That is, the righteousness of God has been manifested quite apart from the whole principle of law and the whole idea of legal obedience as a way of obtaining righteousness, or quite apart from the legalistic system the Jews presented as the basis of righteousness. 22. By faith of Jesus Christ. Or, “by faith in Jesus Christ.” The Greek may be understood either way... Some have preferred to understand “faith of Jesus” as here meaning the faith that Jesus Himself exercised, His faithfulness, the holy life He lived, and the perfect character He developed, which is given as a free gift to all who receive Him (see DA 762). Compare “the faithfulness of God” (see on Rom. 3:3). Furthermore, His “faith” would include His faithfulness in His voluntary vicarious death (see Rom. 3:25, 26; cf. Phil. 2:8).In any transaction of justification, both of these aspects are operative. The “faith of Jesus” is that which makes it possible for God to be “just, and the justifier of him which believeth in Jesus” (Rom. 3:26). “Faith in Jesus” is the channel through which the individual comes into possession of the blessings of justification (see EGW Supplementary Material on ch. 4:3–5).However, righteousness is not received as a reward for our faith in Christ, but rather faith is the means of appropriating righteousness. When in love and gratitude the believer in Jesus commits himself without reservation to the mercy and will of God, the righteousness of justification is imputed to him. And as he continues daily in this experience of trust, surrender, and fellowship, his faith increases, enabling him to receive more and more of the imparted righteousness of sanctification.Faith is as it were the hand that the sinner stretches forth to receive the “free gift” of God’s mercy (ch. 5:15). This gift God is ever waiting and willing to bestow upon us, not as a reward for anything we may do, but simply because of His own infinite love. The gift is ours to receive, and it is received “through faith.” No difference. Or, “no distinction.” Gentiles and Jews are all included in the same method of salvation. The reason no distinction is made between them is that there is no difference in their need (v. 23).24. Being justified. Since men have nothing by which they may set themselves right with God, justification must come as a free gift. Only when in all humility a man is prepared to acknowledge that he is destitute of the glory of God and that he has nothing in himself that would commend him to God is he enabled by faith to accept justification as a free gift. Freely. Gr. dōrean, “freely, as a gift.” Grace. Gr. charis, occurring some 150 times in the NT... However, the NT often seems to attach a special significance to “grace” that is not found fully elsewhere.Primarily “grace” means “that which gives joy or pleasure,” thus conveying the ideas of beauty, gracefulness, loveliness, something that delights the beholder... “Grace” also carried the idea of a beautiful or agreeable sentiment felt or expressed toward another, such as kindness, favor, good will... As an expression of the sentiment of good will, “grace” was also used of thankfulness... As a substantial expression of good will, “grace” was also used of a gift, a favor done, a boon... None of the above usages is different from those found in other Greek literature. The distinctive meaning attached to the term “grace” in the NT, and especially in the writings of Paul, is that of the abundant, saving love of God toward sinners as revealed in Jesus Christ. Obviously, since all men have sinned and are destitute of the glory of God (Rom. 3:23), such favor and loving-kindness on God’s part are wholly undeserved and unmerited by sinful man. Men have lived in hatred and rebellion against God (ch. 1:21, 30, 32), have perverted His truth (vs. 18, 25), have preferred to worship beasts and reptiles (v. 23), have defiled His image in their own bodies (vs. 24–27), have blasphemed His name (ch. 2:24), and have even despised God for His patience and forbearance (v. 4). Finally, they murdered His Son, sent to save them (Acts 7:52). Yet through it all God has continued to regard man with love and kindness, that the revelation of His goodness may lead men to repentance (Rom. 2:4).This is the grace of God in its peculiar NT sense. It is not merely God’s favor toward those who might merit His approval, it is His unlimited, all-inclusive, transforming love toward sinful men and women; and the good news of this grace, as revealed in Jesus Christ, is “the power of God unto salvation” (ch. 1:16). It is not merely God’s mercy and willingness to forgive, it is an active, energizing, transforming power to save. Thus it may fill a person (John 1:14), it may be given (Rom. 12:3, 6), it is all-sufficient (2 Cor. 12:9; cf. Rom. 5:20), it reigns (Rom. 5:21), it teaches (Titus 2:11, 12), it establishes the heart (Heb. 13:9). In some instances “grace” seems almost to be equivalent to “gospel” (Col. 1:6) and to the working of God generally (Acts 11:23; 1 Peter 5:12). “Divine grace is the great element of saving power” (GW 70). “Christ gave His life to make it possible for man to be restored to the image of God. It is the power of His grace that draws men together in obedience to the truth” (CT 249).Redemption. Gr. apolutrōsis, literally, “a ransoming,” “a releasing by ransom.” The Greek word consists of two parts, apo, “from,” and lutrōsis, related to lutron, “ransom.” Lutron is a term common in the papyri to describe the purchase price for freeing slaves. The term is used to denote liberation from bondage, captivity, or evil of any kind, the idea of the payment of a price or ransom usually being implied. The English word “redeem” comes from a Latin verb meaning “to buy back,” “to ransom.”A POSSIBLE ANSWER: That of God’s righteousness given through faith in Jesus Christ, to all and on all?who believe. ‘The righteousness of God has been manifested quite apart from the whole principle of law and the whole idea of legal obedience as a way of obtaining righteousness, or quite apart from the legalistic system the Jews presented as the basis of righteousness.’ (Ibid) Why must we always keep this teaching foundational to our beliefs? A POSSIBLE ANSWER: We must always keep it foundational because it will help us avoid the pitfall of our trying to become righteous by doing what is right. Plus it will place us in a position to appropriate or claim/use the righteousness of Christ to replace our unacceptable righteousness and failures/sins thus giving us the hope of salvation. The gist of the biblical message is that all of us are undeserving of redemption (Rom. 3:23). If we deserved it, it would be by merit, or by works, and that idea is contrary to Scripture.Read Romans 4:1-5. What do these verses teach about grace as opposed to merit?Romans 4:1-5 (Abraham Justified by Faith) 1?What then shall we say that Abraham our father has found according to the flesh??2?For if Abraham was justified by works, he has?something to boast about, but not before God.?3?For what does the Scripture say??“Abraham believed God, and it was accounted to him for righteousness.”4?Now to him who works, the wages are not counted as grace but as debt. (David Celebrates the Same Truth) 5?But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, 5. Him that worketh not. That is, the person who does not attempt to purchase justification by his works. This does not deny the necessity of good works (see on ch. 3:28). Paul is emphasizing again the fundamental truth that man is justified, not by works, but by the faith that makes him a partaker of the life and righteousness of God and thus generates and inspires good works. Believeth on him. Or, “has faith in him,” “trusts in him” (see on ch. 3:3). This faith is not mere belief in the goodness of God, but is trust in God Himself as justifying those who, if justice were enforced without mercy, could not be justified. It implies not only confidence in the promises of God but also complete self-surrender of the heart and life to the One whom the believer has learned to trust. Believing on Him means more than regarding His word as true. It designates a personal relation (see on ch. 4:3). Ungodly. Gr. asebēs, a stronger word than “unrighteous.” It describes one who does not worship the true God, such as a heathen, and in a more general sense refers to an irreligious, impious person. Paul may have chosen this word to heighten the contrast between man in his unworthiness and the mercy of God in justifying him. His faith is counted. This is the faith of the person who, recognizing himself as “ungodly,” unworthy, and unable to justify himself by his own works, fully trusts in God’s mercy to justify him. In contrast with the self-sufficiency of the man who presumes to claim justification as a reward for his good works, the faith that is counted for righteousness involves in its very essence the renunciation of all merit. By faith the repentant sinner presents to God Christ’s merits, and the Lord credits to his account the obedience of His Son (EGW Supplementary Material on ch. 4:3–5).Again the word “faith” implies, not merely a legal adjustment, but the beginning of a new life of love, obedience, and transformation. The righteousness of Christ revealed in His perfect life and sacrificial death has made it possible for God to be just in the eyes of the universe and the justifier of everyone who has faith in Jesus (see on ch. 3:26). Acceptance of the righteousness of Christ by faith makes it possible for the sinner’s sinful past to be covered and his sinful self to be transformed.A POSSIBLE ANSWER: It teaches us that... 1) Grace is freely given by Jesus and apart from works. 2) Grace is unmerited, irrespective to how ‘good’ we have lived. 3) Grace is not a reward or payment for the commendable things we have done or how we have performed. 4) Grace is the only transaction that cancels sin and has saving merit... through which we are empowered and transformed. Thus, salvation is a gift (Eph. 2:8, 9) given to the undeserving. Salvation comes because the merits of Christ’s own perfect sacrifice are credited to our account. As for the matter of tithe, there is no credit obtained from God by returning it. After all, if the tithe is God’s to begin with, what merit could there possibly be in giving it back to Him?Tithing is not an act that saves us, any more than any of the other good deeds that we have been created to do as Christians. “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Eph. 2:10, NKJV).Nevertheless, the returning of tithe does reveal an attitude that is either humble and submissive or opinionated and defiant regarding what God has asked us to do. If we love God, we will obey Him. Tithe is an outward expression of our realization that we, indeed, are just stewards here, and that we owe God everything. Just as the Sabbath is a weekly reminder of God as the Creator and Redeemer, the returning of tithe can function in a similar way: it reminds us that we are not our own and that our life and salvation are gifts from God. As a result, we can recognize that reality and live a life of faith, acknowledging that the returning of tithe is a very tangible expression of that faith.What does Luke 21:1-4 say to us about what it means to live by faith? Luke 21:1-4 (The Widow’s Two Mites) 1?And He looked up and saw the rich putting their gifts into the treasury,?2?and He saw also a certain poor widow putting in two mites.?3?So He said,?“Truly I say to you that this poor widow has put in more than all;?4?for all these out of their abundance have put in offerings for God,?but she out of her poverty put in all the livelihood that she had.” Mark 12: 41. Jesus sat. [The Widow’s Mites, Mark 12:41–44=Luke 21:1–4. Comment: Mark.] This incident occurred late in the day, probably Tuesday (see on Matt. 23:1, 38, 39; see Passion Week ). Jesus had just emerged victorious from a long and bitter conflict with the leaders of the nation, and was about to depart from the sacred precincts of the Temple forever. Over against. That is, “opposite,” where He could observe the worshipers making their contributions. Treasury. Mark does not here refer to the strong room where Temple treasure was stored and guarded, but rather to the contribution chests in the spacious Court of the Women. Cast in. Rather, “were casting in.” Apparently one rich man after another passed by and deposited his gift. 42. Poor. Gr. ptōchos, “[one] in extreme want,” or “lacking in anything.” Luke uses penichros, a poetical late form of penēs, meaning one who lives a hand-to-mouth existence and who must labor each day in order to have something to eat the next (see Luke 21:2). Penēs is from the verb penomai, “to work for a living.”... Mites. Gr. lepton, a coin worth a fraction of one cent U.S. (see p. 49). The lepton was the smallest Jewish copper coin in circulation. Farthing. Gr. kodrantēs, which equaled 2 lepta, or “mites” (see p. 49), and which amounted to 1/64 of a Roman denarius, a day’s wage in the time of Christ (see on Matt. 20:2). Repeated emphasis has often been laid on the intrinsic smallness of the widow’s gift. Should not more emphasis be placed on the comparative largeness of the gift (see on v. 44)? 43. More in, than all. That is, more than all of the rich contributors together. In the sight of Heaven it is not really the size of a gift that counts, but the motive that prompts it. Heaven is interested only in the amount of love and devotion the gift represents, not its monetary value. That is the only basis on which God rewards men, as Jesus so pointedly illustrated by the parable of the Laborers in the Vineyard (see on Matt. 20:15). Jesus’ commendation of this widow was based on the spirit that prompted her gift, not on its intrinsic value. 44. Abundance. Gr. perisseuma, which besides meaning “abundance” means also “what is left over,” hence, “excess,” or “superfluity.” The rich had a surplus of money; they had more than they needed. They gave from their surplus, and it cost them nothing to give. The value of their gifts in terms of love and devotion was little or nothing because the gifts represented no denial of self. Want. Gr. hustere–sis, “deficiency,” “poverty,” “destitution.” All that she had. An evidence of the maximum possible love and devotion to God. Living. Gr. bios, “livelihood,” not zoē, “life” itself. More than likely the widow did not know where her next meal was coming from.A POSSIBLE ANSWER: Here, Luke tells us that ‘living by faith’ involves giving our all to Jesus and expecting Him to provide for us. Living the ‘faith-life’ is worth more to God as it relates to love, devotion and appropriating the righteousness of Christ. Grace shines best in an environment where there is an acknowledged deficiency and poverty as far as works or moral correctness is concerned.FridayFurther Thought: February 23It is so easy to forget that every breath, every heartbeat, every moment of our existence comes only from the Lord. In Acts 17 Paul talks to the Athenians about the true God, who is not only the Creator (the “God that made the world and all things therein” [Acts 17:24]) but also the Sustainer (“For in Him we live and move and have our being” [Acts 17:28, NKJV]). The Athenians didn’t know about the true God. We as Christians do, and this realization must be central to how we live. God has many claims on us, and as a result, we have to live in accordance with those claims:“So it is with God’s claims upon us. He places His treasures in the hands of men, but requires that one tenth shall be faithfully laid aside for His work. He requires this portion to be placed in His treasury. It is to be rendered to Him as His own; it is sacred and is to be used for sacred purposes, for the support of those who carry the message of salvation to all parts of the world. He reserves this portion, that means may ever be flowing into His treasure house and that the light of truth may be carried to those who are nigh and those who are afar off. By faithfully obeying this requirement we acknowledge that all belongs to God.” - Ellen G. White, Testimonies for the Church, vol. 6, p. 386.Discussion Questions:“Time is rapidly passing into eternity. Let us not keep back from God that which is His own. Let us not refuse Him that which, though it cannot be given without merit, cannot be denied without ruin. He asks for a whole heart; give it to Him; it is His, both by creation and by redemption. He asks for your intellect; give it to Him; it is His. He asks for your money; give it to Him; it is His.” - Ellen G. White, The Acts of the Apostles, p. 566. What does Ellen G. White mean when she says, “Let us not keep back from God that which is His own . . . though it cannot be given without merit, cannot be denied without ruin”? What do we rob ourselves of when we do not tithe?Dwell more on the idea of all church members doing with the tithe whatever they want; that is, sending it to whichever cause they deem worthy, as opposed to the “storehouse.” Why is this such a bad idea? What would happen to our church? Why would such actions help bring about a terrible fracturing among us?In Luke 21, Jesus commended the widow for giving her money to the temple despite all the corruption that He knew was going on there. What should that say to those who feel that they can divert their tithe because they have questions about how it is being used? ................
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