5. CHRISTIAN TITHING IS NOT AUTHORISED BY OUR LORD, AND HIS EARLY CHURCH.

a. The financial integrity and simplicity of Christ and His apostles.

Christ and his apostles did not start one building project, or make any appeals for finances for their ministries. The financial integrity and simplicity of Christ's wonderful ministry is seen in His instructions to His apostles, "Freely ye have received, freely give." Mt.10v8. This is in stark contrast to the heavy financial demands of many modern preachers. There has been a complete distortion of the New Testament teaching on giving in order to finance and upkeep financially demanding organisational structures and buildings. The Christians in the churches of Macedonia abounded in liberal giving, even in their poverty, in order to "minister to saints," who were in even greater need. 2Cor.8v1-6. There is no such constraint of love upon Christians when great financial appeals are made for bricks and mortar.

When we compare the practice and teaching on giving in the early Church, with the practice and teaching on giving today, we see a great difference in both the amount of requests for money, and the purposes for which it is requested. This great divergence of practice comes from either a failure to realise, or a failure to obey, the New Testament principles of giving. Our Lord's apostolic band did not appeal for money for their mission, or for themselves, there were no collections from their congregations, indeed, they carried a bag of money which they gave to the needy poor. The vast majority of finances in the early Church were given in response to appeals for the poor, which is certainly not true in most churches today.

b. The early Church leaders told Christians that they were not under the Law.

When the church at Jerusalem was dealing with the relationship of the Church to the Law, it totally omitted any reference to tithing. In Acts.15v10. Peter said, "Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?" Is not tithing part of the yoke of the Law.? The Gentile churches were delivered from the yoke of the Law, for we read in Acts.15.28,29., "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; v29. That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well." These simple restrictions were made so as not cause offence among the Jews, as is made clear by v21, "For Moses has had throughout many generations those who preach him in every city, being read in their synagogues every Sabbath."

Christ has redeemed us from the curse of the Law. Gal.3v13.

This study has been written to defend Christians, particularly the poor, from the lie that they are under a curse if they do not tithe. It is those who try to deceive Christians by insisting that the Law on tithing still applies, who are under a curse, not those who do not tithe, for Paul states in Gal.3v10., "Those who take their stand on observance of the Law are all under a curse." Gal3v1-5. Paul assures us in Gal.3v13., that "Christ has redeemed us from the curse of the Law," so Christians cannot be under a curse for not tithing. Those who demand tithes on the basis of the Law are really Judaizers in disguise. Paul clearly states in Gal.3v6-9,13-18,25-29., that believing Gentiles receive the blessing of Abraham, and are under the covenant of promise like Abraham, and are Abraham's seed, and not under the Law. Paul again writes in Gal.5v4., "If you try to be justified by way of Law, your relationship with Christ is automatically completely severed: you have fallen away out of the domain of God's grace." Is it not a falling from grace to state that Christians who do not tithe are under a curse?

In Col.2v14-16., Paul tells us that Christ has blotted out, annulled and nailed to His cross, the ordinances of the Law which were opposed to us. Paul states that we are not to allow anyone to sit in judgement on us over matters of the Law, in respect to eating or drinking, or over feast days, new moons or Sabbaths, which were a shadow of what was to come. In Rom.14v4-6., Paul again states that it is even a matter of conscience whether we keep the Sabbath or not, he says, "Let every man be fully persuaded in his own mind." These Scriptures prove that Christians are no longer bound by the Law, and this includes the Law of tithing.

c. The early Church priorities and motivations compared with today.

When we compare the New Testament practice of giving with today, it becomes obvious that the reason for this difference of practice is a result of a difference in motivation and priorities. The delightful spirit of "one accord," and "having all things in common" is, sadly, usually missing. Concern for kingdoms has taken the place of concern for people. The change in the practice of giving is not just due to the fact that the circumstances and patterns of life have changed, it is due more to the many competing church organisations. These often look and act like the kingdoms of the world, and often have a closed-shop attitude to Christians outside of their groups or denominations. Paul says that Christians who manifest a sectarian bigotry are dominated by the evil carnal nature and are spiritual babes. 1Cor.1v11-13. 3v1-4. 2Pet.1v9. There are, thank God, many exceptions in all denominations to this blinkered and myopic sectarian outlook; large-hearted leaders recognise other Christians groups beyond their own, and work within the framework of the whole body of Christ. However, many others cannot see beyond their own denomination, and compete with an ungodly and worldly spirit for people to be members of their churches. David's sin of numbering is executed weekly by many Christian leaders. 2Sam.24v1-25. 1Chron.21v1-30.

d. Most pastors and leaders in the early Church worked for a living.

The Church historian, the Rev. Edwin Hatch states on page 147 and 148 of his book, "The Organisation of the Early Christian Churches:" "The funds of the primitive communities had consisted entirely of voluntary offerings. Of these offerings those officers who circumstances required it were entitled to a share. They received such a share only on the ground of their poverty. They were, so far, in the position of the widows and orphans and helpless poor. Like soldiers in the Roman army, or like slaves in a Roman household, they were entitled to a monthly allowance. The amount of that allowance was variable. When the Montanists proposed to pay their clergy a fixed salary the proposal was condemned as a heretical innovation, alien to Catholic practice. (Eusebius H.E.5.18.2.: 5.28.10:) Those who could supplemented their allowances by farming or by trade. There was no sense of incongruity in their doing so. The Apostolical Constitutions repeat with emphasis the apostolical injunction, 'If any man would not work, neither should he eat.' (Const. Apost.2.62. 2Thes.3v10,12. 1Thes.4v11.). There is no early trace of the later idea that buying and selling, handicraft and farming were in themselves inconsistent with the office of a Christian minister. The bishops and presbyters of those early days kept banks, practised medicine, wrought as silver smiths, tended sheep., or sold their goods in the open market. They were like the second generation of non-juring bishops a century and a half ago (about 1730), or like the early preachers of the Wesleyan Methodists. They were men of the world taking part in the ordinary business of life. The point about which the Christian communities were anxious was, not that their officers should cease to trade, but that in this as in other respects, they should be ensamples to the flock. The chief existing enactments of early councils on this point are that bishops are not to huckster their goods from market to market, nor are they to use their position to buy cheaper and sell dearer than other people."

In his notes at the bottom of page 148, Hatch continues to tell how the leaders of the primitive Church usually worked. He states, "among the latter are the case of Spiridion who tended sheep in Cyprus,---of a bishop who was a weaver at Maiuma,---of one who was a shipbuilder in Campania---one who practised in the law courts,---of a presbyter who was a silversmith at Ancyra.--- Basil, Epist.198 (263), vol.4 p.290) speaks of the majority of his clergy as earning their living by sedentary handicrafts, and Epiphanius,---speaks of others doing it in order to earn money for the poor." End of quote.

So we see that the gifts and offerings of the early Church were voluntary, and that most of the early Church leaders worked for their living; and that those who did not work to keep themselves, were supported on the same level as the poor.

6. CHRISTIAN TITHING IS NOT AUTHORISED BY EARLY CHURCH HISTORY.

Tithing was totally absent from the first few centuries of Church History.

Historians state that for several centuries there was no support or demand for systematic tithing. The following encyclopaedias confirm that demands for people to tithe arose many centuries later in order to sustain the religious empires made by men.

The Zondervan Pictorial Encyclopaedia of the Bible.

States under "Tithe," that there was no support of the clergy by the systematic giving of tithes for several centuries, and that it was some time before the tithe was regarded as patterned upon the Jewish synagogue. The practice was justified by appealing to such Scriptures as Mt.10v10. Lk.10v7. 1Cor.9v7ff., however, Church leaders, like Irenaeus and Epiphanius, proved the arguments from these texts were not valid. Instead, they emphasised freedom in Christian giving.

The New Catholic Encyclopaedia.

The article on "Tithes," on page 174, of the 1967 edition; states that the early Church did not have a tithing system. The Old Testament tithing was regarded as being abrogated by the New Testament law of Christ. However, as the church system expanded and became more complex and was more financially demanding, it became necessary to introduce a definite rule on giving which people followed out of a sense of moral obligation or by enforcement of law. The Old Testament practice of tithing was an obvious model, and it began to be taught, mainly in the Western churches, that believers should give tithes of their income. When this view had gathered sufficient support, it was given legal support in parts of the Church. In A.D. 585, the council of Macon threatened excommunication on those who refused to pay their tithes. Other local councils made similar decisions, but the repeated warnings of penalties that were to be imposed on those who failed to pay their tithes suggests that they were paid irregularly and reluctantly. End of synopsis.

The 15th. 1992 edition of The New Encyclopaedia Britannica.

This states that there was serious resistance to tithing as Christianity spread across Europe. We learn that it was as late as the sixth century before it was enjoined by ecclesiastical law, and was enforced by secular law in Europe as late as the 8th. century. It was only in the 10th. century that payment of tithes was made obligatory in England under threat of ecclesiastical penalties by Edmund 1st., and with temporal penalties by Edgar. To control abuse of tithing, lay ownership of tithes was outlawed in the 14th. century by Pope Gregory 7th. Gradually opposition to tithing grew. France repealed tithing after the French revolution (April 4th. 1789), and no compensation was given to tithe holders, and other countries later followed suit. Tithing ended in Italy in 1887, and was abolished in Ireland in 1871, when the Anglican church was disestablished there. It was 1936 before the tithe rent charges, based on the price of grain, were abolished in England. Tithing was never made a legal requirement in America. The Eastern Orthodox churches have never accepted that tithing was obligatory upon them, and have never paid them. End of synopsis.

The 1957 Edition of The Schaff-Herzog Encyclopaedia of Religious Knowledge.

We read under "Tithes," on page 454 and 455; that after the reformation the Protestant Churches took over the tithes that had been paid to the Roman Catholic Church, and the Catholic Church suffered momentous losses in tithes in consequence of the Reformation. The reformed churches took these tithes, and hardly anyone stated that the exaction of tithes was reprehensible. Only the Swiss Anabaptists maintained that Christians owed neither tithes nor interest. It was surprising that the German peasants did not deny their obligation to tithe in their twelve articles of A.D. 1525. Luther looked upon tithes as a practical and expedient form of taxing, but felt that they should be paid to the temporal sovereignty, but it appears that Luther was overruled, and the Evangelical State Churches retained tithes, but with more strictly redefined adjustments. End of synopsis.

How revealing! The Protestants took on board the Catholic legislation on tithing to build their religious kingdoms. They based their demand for tithes, not on the practice of the early Church, but on the practice of the Roman Catholic Church! These encyclopaedias give striking proof that the early Christians were not obligated to tithe. They prove that tithing was first demanded by the council of Macon in 585 A.D., and much later in other parts of the world, and never by quite a large section of the Church. Tithing came about, not because of the constraint of divine commands, but because of the pressure of men's demands; men needed large amounts of finances to build and upkeep their church organisations. It is very interesting to note that the Orthodox Church never accepted that tithing was taught by the early Church, and never expected Christians to tithe.

When worldly people see money hungry churches, they say with feeling, and with good cause, "It is your money they are after." Large church power structures may well be admired by worldly kings and rulers, just as Solomon's kingdom was, however, seeking hearts ,who are looking for spiritual reality are not deceived by them. Greedy, "grab-all," man-made structures, do not manifest the "give-all" love of God, and, like Israel's religious robbers, they hinder people from knowing and following God. 2Chron.10v4. Mt.21v12-14. Rom.2v23,24.

For centuries the Church was based around the homes of believers.

It is a fact of history that the emperors did not allow church buildings to be built until Constantine supposedly became a Christian in about 313-315 A.D., and it was at this time that he gave wealth and power to the church leaders. John Wesley, and many others, say that this was a disastrous day for the Church, when it lost as much purity, holiness and power, as it had gained in wealth and influence. Up to this time most of the fellowship and evangelism of the church, had been based around the homes of believers. This had resulted in wonderful fellowship between Christians, and a remarkable growth of the Church. Acts.2v1,2,46. 5v42. 12v12. 17v5. 18v7. 20v20. 28v23-31. 10v22. Rom.16v5,23. 1Cor.16v15,16,19. Col.4v15,16. Philemon.v2

Because early Christians met in homes, and did not build churches, financial demands for church buildings did not occur, and this meant that real financial aid could be given to the poor. Paul tells us in 1Cor.16v1,2., that the homes of Christians are God's storehouses for the poor. Vincent writes on 1Cor.16v2, "Lay by him in store," "par heauto titheto thesaurizon," Lit., 'put by himself treasuring.' Put by at home." A.T. Robertson writes on. "Lay by him in store," "By himself, in his home. Treasuring it (cf. Matt.6v19f. for 'thesaurizo)."

Christian, God liberates you from putting your treasure in another person's storehouse. If God has prospered you, put some of it in your treasure chest for the poor, and dispense your treasure from your home, as God guides you.

CONCLUSION.

This study is not intended to give people an excuse to escape from the responsibility of Christian giving. It is written to deliver Christians, particularly the poor, out of the hands of people who have plundered, yes plundered, the finances of Christians to fulfil their desires. The same can be said of these people as our Lord said, "You have made my Father's house a den of robbers." Mt.21v12,13. Mk.11v15-17. Lk.19v45,46. Jn.2v13-17. I believe that the Jesus way of being as financially undemanding as it is possible to be, is the right way, and that Solomon and Rehoboam style personal kingdom builders have no Scriptural grounds for their financial demands.

QUESTIONS AND ANSWERS ON TITHING

In many Christian churches tithing has become an established practice, and those who challenge the Scriptural veracity of this practice are looked upon as unspiritual rebels. The greedy religious leaders of Israel had increased the financial demands upon God's people, until in Christ's time they taught that God demanded a double tithe each year from God's people, and a triple tithe every third year. Many preachers today say that God demands a tithe from their congregations, and state that Christians who do not tithe are under a curse; some even advise Christians to follow the extortionate Jewish demand of double tithing. I wish to expose all these appalling teachings, which have deeply troubled and financially injured many dear Christians.

I recently read a book on tithing, which contained some of the questions that people ask about tithing. I have on many occasions been asked most of the very same questions about tithing and giving. However, my answers to these questions have usually been quite different from those given in the book that I read. I almost wondered if we read the same Bible. I fear that some of the answers that these advocates of tithing give to these questions, arise from a coveting of people's money that would make Scrooge and Marley jealous. I briefly state the answers that the book on tithing, and many preachers who believe in tithing, give to these questions, and then show why these answers are unscriptural and untrue.

1. Should we tithe on our gross income or net income? The advocates of tithing completely distort the Scriptures when they say, that those who tithe only on their net income after deductions are forgetting that the deductions ultimately belong to them, and that tithing only on the "net" income after deductions is giving grudgingly and undermines and militates against God's promise of blessing, and shows a person does not really believe that they cannot out-give God. This is a complete distortion of the Scriptures. The deductions that governments make are not ultimately for the person who gives them, they are for the welfare state and other government expenditure. These preachers ignore the fact that the tithe was Israel's income tax for their welfare state, and that those who tithe on their tax are paying tax twice on the same money. As the tithe was the tax for the welfare state of Israel, so tax paid to our country for the welfare state must be taken into account in our Christian giving. Some people I know have had real financial problems, because they were paying half or more of their income in income tax, and were trying to tithe on their gross income. They were already paying over five times Israel's tithe towards the poor and needy and other needs of their country, and this must be taken into account by Christians in deciding the amount they give to the needs put before them. Demanding tithes from the net income of Christians in such circumstances is a sin; and asking them to tithe on their gross income is even more wicked. What a Christian pays in tax has to be taken into account in their giving to God's work.

2. Many preachers rob the poor by saying that even the poor should tithe, or they rob God.

a. Should I tithe when my tithe is small? Many preachers quote the story about the widow's mite in Mk.12v41-44., to justify taking tithes off poor widows. Our Lord said that in God's eyes the widow's gift of two mites amounted to more than all the other gifts put into the Temple treasury. God sees the heart, and not the amount that is given. This widow gave out of love for God, but she should, by command of the Law of God, been receiving tithes, not giving them. Tithes were to be given to the widow, poor, fatherless and stranger, not taken from them. Deut.10v18,19. 14v29. 16v11,14. 24v17-22. 26v12-15. God certainly did not want this poor widow to give all her money and living into the Temple treasury. It is quite intolerable and wicked to make the story of the widow's mite, a pretext for demanding tithes from widows and the poor. A curse comes upon those who oppress widows and the poor in this way. Deut.27v19. Is.1v17,23. Jer.7v6,7. 22v3-5. Ezek.22v7,8. Zech.7v9-14. N.B. v10. Mal.3v5. Our Lord said the religious leaders of Israel were going to Hell for their robbery of widows. Mt.23v14,33.

b. Is it not a hardship for the poor to tithe? Some preachers say that the poor rob God if they do not tithe, and that it is fair, reasonable, and a high privilege for them to tithe, and no hardship. They promise the poor that tithing will bring them into a potentially intimate relationship with God. This is a wicked doctrine! It is the very opposite of the truth, for God clearly states that the poor should receive tithes, not give them. God provided for the poor through the tithe. Lev.23v22. Deut.10v18. 14v29. 16v11-14. 24v19-21. 26v12,13. Ps.82v3. Is.1v17. English law recognises that it is not fair or reasonable for the poor to pay taxes, and this is reflected in personal allowances. God's law is much more thoughtful, kind and just. Extortionate demands for tithes certainly does not bring the poor into an intimate relationship with God, this unreasonable burden produces a spiritual barrier between the person and God, rather than spiritual intimacy.

When the poor pay tithes they groan under a heavy yoke and burden, they do not think that it is a high privilege. 1King.12v3,4,13-15. 2Chron.10v4. It is positively wicked to suggest that this heavy and grievous financial yoke is put upon the poor by our Lord, for we know that His yoke is gentle and kind. Mt.11v28-30.

In Mt.23v13-39., our Lord castigated the Scribes and Pharisees for hypocrisy; He said in v23, "Woe unto you, Scribes and Pharisees, hypocrites! for ye tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgement, mercy and faith: these ought ye to have done, and not to leave the other undone." Our Lord warns that a person can tithe diligently, and yet be a hypocrite and totally estranged from God, and bound for Hell. Mt.23v33. When Jesus said in reference to tithing, "these ought ye to have done;" He does not mean that all should tithe; He was addressing the rich and covetous Scribes and Pharisees, who loved, and made, a lot of money. When Jesus warned them, "You cannot serve God and Mammon," they turned up their noses at Jesus and treated Him with contempt and derision. Lk.16v13-15. In v14 "derided" is "exemukterizon," the imperfect of "ekmukterizo," to turn up the nose, to sneer and scoff at, to show disrespect and contempt. Those who say that God demands tithes from the poor are following the example of the unjust and greedy Scribes and Pharisees. Jesus said the religious leaders of Israel had made God's house a den of robbers, and were bound for Hell because of their wickedness. Mt.21v12-15. 23v33. By claiming God's authority for their unjust and heavy financial demands on the people, the religious leaders of Israel had likened God to an unjust tax collector who extorted money from the poor.

It is a grievous sin and terrible lie to accuse the poor who do not tithe of robbing God, and being under His curse. Indeed, the very opposite is true, Paul said, "Christ has redeemed us from the curse of the Law." Gal.3v13. To accuse the poor of robbing God is a religious blackmail of the worst kind, and an appalling slander of the character of God, He is the defender of the poor. Ps.146v5-9. Those who mercilessly extort tithes from the poor can expect severe judgement from God. Judas deprived the poor of money by stealing from the poor bag, his love of money ended up in apostasy and eternal judgement. Jn.12v6. 13v29. In Mal.3v7-10., the Jews were robbing the poor as well as the Levite of their sustenance, and this is why God said that they were under a curse for not tithing. There was no food in the storehouse for the poor and needy, they were robbing the poor by not giving them the tithes. It follows, therefore, that Churches which demand tithes and fail to minister to the poor from their financial resources are under a curse. In 1Cor.16v1-3., Paul said that only Christians who prospered should give, not the poor, they received gifts. Paul tells the Christians at Corinth, "Upon the first day of the week let every one of you lay by him in store, as God has prospered him." The home of the prosperous believer is now the place, where finances are stored for the poor. On this occasion the gifts were for the poor at Jerusalem; and even in this good work Paul tells the Christians not to give to such an extent that they are overburdened in the relief of the poor. 2Cor.8v12,13.

It is a striking fact that the gifts and offerings which were requested by the apostles in the New Testament were used for the poor. Act.2v44,45. 4v32-37. 6v1,2. 11v27-30. 1Cor.16v1-3. 2Cor.8v1-9. Compare 1Cor.9v7-18. Jesus never asked for tithes or gifts from anyone, indeed Christ's apostolic band carried a bag of money to provide for the poor. The early Church followed Christ's example and aided the poor, this practical expression of love was one of the major reasons why the revival started and continued with such power. Churches cannot expect revival blessing if they fail to imitate this one accord love which produces financial aid to the poor. The early Church chose to minister to the poor rather than build expensive church buildings.

c. Should we tithe when we are in debt? Should we not pay our debts first? Many preachers say that it is a high crime and sin not to pay our tithes even when we are debt. This disgraceful religious extortion totally ignores the facts on giving in the Scriptures. God commanded Israel to feed the poor, and meeting the needs of the poor was a major priority of the early Church. Deut.14v22,28,29. 26v12-15. Gal.6v10. These modern extortionists do not differentiate between the wealthy and the poor, they are usually only interested in building their religious kingdoms; and they wilfully ignore the scriptural practice of giving food, and shelter to the poor and homeless. Thanks be to God there are many, like "The Salvation Army," who are shining examples of dedicated caring for the poor and homeless. Those who demand tithes from the poor have made the commandment and Word of God of none effect by their unscriptural tradition and doctrine on tithing. This was the very sin of the Scribes and Pharisees, they laid aside and rejected the commandments of God and taught as doctrines the commandments of men. Jesus shows the permanent and continuous rejection of God's Word by the Scribes and Pharisees by using "akurontes," the present active participle of "akuroo," which means to cancel or revoke, to render null and void. Mk.7v6-13. Mt.15v1-9. N.B. v6,9. Woe to those who make void God's care and concern for the poor. Teaching on giving cannot be Biblical when it omits any reference of giving to the poor, and contradicts the Scriptures on so many points. Paul informs us in 2Cor.8v12-15., that giving should be according to our resources, and that we should not give, if by easing the burdens of others, we ourselves are overburdened. 2Cor.8v12,13. Paul makes it very clear, that cheerful giving is for those who have the resources to do so; and that the giving that is mentioned here, is giving to the Christian poor. 1Cor.8v14. 9v9.

d. Should children or teenagers tithe? Even those who believe in tithing should recognise, that if a child's parents tithe, then as a child's income is received from their parents, it has already been tithed upon. Some preachers say that children should tithe, because God expects them to learn to tithe. This is in direct contradiction to God's Law for Israel, which stated that only the head of the house should tithe. Deut.26v11. Insisting that young people should give tithes to their church could put them off Christianity altogether, and make them feel that God, and their church, are only after their money.

e. Should students tithe their grant? Some preachers challenge students to tithe on the net amount which exceeds tuition fees, like a person in business would do. It is quite unjust to expects the same response from a poor student as a prosperous business man. Most students are poor and often leave college or university several thousands of pounds in debt, it is quite unreasonable to ask them to tithe. Those who preach that students should tithe their grant are oppressing the poor.

f. Should a pensioner tithe their pension? Many preachers state that pensioners should tithe, and say that a Christian would want to tithe to their last breath, even if their retirement income had already been tithed upon. This disgraceful statement reveals the covetous spirit of those who believe such things. I know of pensioners, who out of pure love for God save up their small finances in order to go to foreign countries to evangelise, these dedicated souls pensioners should be supported in their ministries, not expected to tithe. We are to honour such people, not rob them. Lev.19v32. The poor should receive tithes, not give them, just as they did in Israel. Deut.10v18. 14v29. 16v11,14. 24v19-21. 26v12,13. 27v19. Those who extort money from the poor never mention these Scriptures.

3. Should we keep personal records of our giving?

Many preachers say that Christians should keep records of their giving, however, this is often only a means of ensuring that all the tithes come their way. Jesus tells us that when we give, we are not to let our left hand know what our right hand is doing, and that our giving must be in secret, or we have no reward. Mt.6v3,4. In many churches everyone knows exactly what people give, because a record is kept of the numbered envelopes, and there is a weekly checks on a person's giving. Can present day expediency cancel out this command of Christ? Many preachers advocate covenant giving, and tax returned can help needy causes, but covenanting can cause problems, for it can take away our flexibility of giving for several years, unless the charity that the money is covenanted to is one that allows you to direct your giving in the way that you desire. As we have seen, giving in the early Church was voluntary, so the keeping of records of giving is not necessary.

4. Should our tithes be paid weekly or monthly? Should we pay back tithes? Many preachers say that we should tithe weekly if we are paid weekly, or monthly if we are paid monthly. This contradicts the Law, which said the head of the household should pay a tithe on their increase once a year. Some preachers, state that back tithes should not be paid. They say when God forgives, He forgets. However, it is not necessary to ask God for forgiveness over failure to tithe, for it is a fact that the early Church did not practice tithing, the demand to tithe was not made until five centuries later, and then only in some Western churches.

5. Has the New Testament ministry to be supported like the Old Testament priesthood? Many preachers say that the New Testament ministry succeeded that of the Levitical priesthood, and that it has the right to be sustained in the same way as the Levitical priesthood. While it is quite true that, in 1Cor.9v9-14., Paul compares support of the Levitical priesthood with the Christian ministry. However, it is not true to say that the Levitical priesthood has been replaced by a Christian priestly ministry, for the Scriptures clearly state that in this age, ALL Christians are kings and priests, and have a priestly ministry with our great High Priest, the Lord Jesus. 1Pet.2v9. Rev.1v6. Heb.13v15. 1Tim.2v1. Col.4v12.

In Gal.6v6., Paul states the principle of Christian ministry support, "Let him who is taught the word share in all good things with him who teaches." In 1Cor.9v13,14., Paul quotes from such Scriptures as Lev.6v16. and Numb.18v7-21., when he states; "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? v14. Even so has the Lord commanded that those who preach the Gospel should live from the Gospel." "Commanded," is "dietaxen," the aorist indicative active of "diatasso," to give an order, to command. The aorist tense shows it was referring to a past command by Jesus. Paul could be referring to Mt.10v8-10., and Lk.10v4-8., or some unrecorded saying of Jesus, such as Acts.20v35., where Paul quotes, "It is more blessed to give than to receive."

In 1Cor.9v9., Paul uses Deut.25v4., "Thou shalt not muzzle the ox when he treads out the corn;" to justify support for the Christian ministry. In 1Tim.5v17,18., Paul again quotes Deut.25v4., and then writes, "Let the elders that rule well be counted worthy of double honour, especially those who labour with wearisome toil in the Word and teaching. v18. For the Scripture says, You shall not muzzle the ox that treads out the corn. And, The labourer is worthy of his hire." In Lk.10v7. our Lord said, "The labourer is worthy of his hire," with exactly the same Greek construction as in 1Tim.5v18., "ho ergates tou misthou autou;" In Mt.10v10., Jesus says, "The labourer is worthy of his food," using "tes trophes," i.e. food, instead of "tou misthou," i.e. hire, or wages. Paul quotes the words of Jesus to show the authority for his teaching. However, Jesus and his apostles were content to live at subsistence level for the Gospel's sake; this is totally different from the demands and expectations of many modern preachers. Paul does teach that the Christian ministry has a right to financial support; however, Paul was speaking of the simple and financially undemanding structure of the early Church, not the financially demanding, complex and competitive church structures of our present day.

Those who reject the organisational simplicity of the early Church and build expensive personal and denominational kingdoms will find, as Samuel warned in 1Sam.87-22., that religious kingdoms can also be very expensive to run and upkeep. However, those who make this choice, and employ full time Pastors should support them. 1Cor.9v14. Sadly, some Pastors are badly treated by their congregations. God is certainly very upset when godly and devoted servants of God are defrauded of proper support by the Christian congregations that employ them. It is a fact that some members of churches have tried to "Starve out," genuine servants of God by withholding financial support from them. God is very displeased with this, and it can result in Divine judgement. In Mal.3v5., God says that the sin of oppressing the hireling in his wages and the widow, the fatherless and stranger, is as bad as sorcery, adultery, and perjury; we read, "And I will come near you for judgement; I will be a swift witness against sorcerers, against adulterers, against perjurers, against those who exploit wage earners and widows and orphans, and against those who turn away an alien; because they do not fear Me," says the LORD of hosts." James makes a similar statement in James.5v4., we read, "Indeed the wages of the labourers who mowed your fields, which you kept back by fraud, cry out; and the cries of the reapers have reached the ears of the Lord of Sabaoth." See Lev.19v13., "You shall not cheat your neighbour, nor rob him. The wages of him who is hired shall not remain with you all night until morning." See Jer.22v13., "Woe to him who builds his house by unrighteousness and his chambers by injustice, who uses his neighbour's service without wages and gives him nothing for his work,"

It is lovely to see the sacrificial leadership of Nehemiah, he fed 150 people every day, and for 12 years did not take a penny for being the governor of Israel. Neh.5v14-19. Nehemiah, like Paul, did not take advantage of his rights, such people are a shining example of sacrificial service. Our Lord is the supreme example of this sacrificial love and service. May we imitate Him.

6. Is the storehouse always the church you attend? Almost all preachers say the storehouse is the church that people attend, and that it is wrong to give tithes to ministries like a missionary society, a Bible Society, a Christian organisation, or a Television ministry. They say that the local church is the storehouse and the tithes should be given into it, and that only offerings beyond the tithe can be given outside the church. This viewpoint ignores the fact that the Law stated that every three years the storehouse was the home of the believer, the tithes were to be given to the Levites and needy from "within the gates" of the person who was tithing, and they were not taken to Jerusalem. Deut.14v28,29.

In 1Cor.16v1-3., Paul tells the Corinthians, "Upon the first day of the week let every one of you lay by him in store, as God has prospered him." The following Greek scholars make it clear that the Greek states that the storehouse is the Christians home.

Bloomfield translates this, "'Par heauto,' 'by him.' French, 'chez lui,' 'at home.'"

Alford's Greek Testament translates it, "let each of you lay up at home in store whatever he may by prosperity have acquired (lit. 'whatever he may be prospered in:' i.e. the pecuniary result of any prosperous adventure, or dispensation of Providence)."

A.T. Robertson writes in his "Word Pictures in the New Testament." "Lay by him in store, ("par heautoi titheto thesaurizon"). By himself, in his home. Treasuring it (cf. Matt.6v19f. for "thesaurizo"). Have the habit of doing it, "titheto" (present imperative). As he may prosper ("hoti ean euodotai"). Old verb from "eu," well, and "hodos," way or journey, to have a good journey, to prosper in general, common in Septuagint. In N.T. only here and Rom.1v10. and 3John.v2." End of quote.

Christian, the storehouse is by you, at your home! If you are prosperous, save a hoard of treasure for the poor, "especially those who are of the household of faith." Gal.6v9,10. Paul said we need to have sufficient resources by us to help out those who are in need who come across our path. In 1Cor.16v1-3., Paul tells the Corinthians that they were only to give if they were prospering, and could afford it, and that these finances were to be used for the poor at Jerusalem, and not for the ministry. Notice how Paul made absolutely sure that others supervised the finances, he kept himself free from criticism. The insistence that the local denominational church is, "Some say "the storehouse," is an expensive church structure, whose building and upkeep totally swallows up all the finances that are poured into it, and which leaves no relief for the for the poor, which was the prime directive on the giving of finances in the early Church. Such churches are certainly not "storehouses" for people in need, and so they come under the curse and condemnation that God threatened the Jews with in Mal.3v7-10.. God's blessing came upon the Jerusalem Church because of their one accord and caring love for the poor, as was promised and prophesied in Is.58v5-12..

As we have previously stated, there are Scriptural grounds for the financial support of ministries, however, we need to examine very closely the integrity, honesty and spirituality of any ministry that we support. The excessive financial appeals of some Television ministries and evangelists are quite appalling, and they offend and disgust both Christians and unbelievers. Their financial appeals and wealth contrast sharply with the voluntary poverty of our Lord, and His instructions, "Freely you have received, freely give." Mt.10v8. It is also certainly wrong to support ministers who are morally corrupt, or deny the Scriptures, or oppose the work of the Holy Spirit; for Paul tells us to turn away from such. 2Tim.3v5. Such churches can hardly be called "God's storehouse." There are ministries that are worthy of support outside of religious organisations, our Lord and His apostles were amongst them. The Israelites supported the religion that opposed and murdered Jesus; let us be careful who we support.

THE SIMPLE, UNDEMANDING FINANCIAL STRUCTURE OF EARLY CHURCH ORGANISATION.

a. The poverty of Jesus and His early Church leaders.

Some preachers have built their own personal kingdoms and gone after wealth and prosperity. They have tried to justify their greedy demands for money by saying that Jesus was wealthy. This is an appalling and positively evil lie; for it denies the totally sacrificial nature of the incarnation, life and ministry of our dear Lord Jesus Christ. When Paul says Jesus "became poor" in 2Cor.8v9., he uses "eptocheusen," the aorist active indicative of the verb "ptocheuo," (Strong 4433), to be poor, to be reduced to abject poverty. The adjective "ptochos," (Strong 4434), means cowering like a beggar, and it describes someone who is poor and totally destitute of the necessities of life, and who only manage to survive through the alms and kindness of others; (this is in contrast to "penes," which describes someone who is poor, but they are still able to provide for themselves). In 2Cor.8v9., the word for "poverty," is the noun "ptocheia," (Strong 4432), it speaks of abject poverty, and complete financial want. The aorist tense makes it clear that the whole event of Christ's incarnation is here referred to; Jesus became totally penniless, to give us heaven's riches. Praise his wonderful Name! Our Lord's love has always been totally sacrificial. Those who say our Lord was rich not only deny the sacrificial nature of our Lord's ministry, they also reject both the facts stated in 2Cor.8v9., and the authority and inspiration of our Lord and Paul; it is another Gospel, and is under a curse. Gal.1v6-12.

We see from 1Cor.9v14., that the Lord Himself commanded that those who preach the Gospel should live of the Gospel. However, as we have previously seen, the pastors and teachers of the churches usually worked and kept themselves. We read in 1Cor.9v12-18., that Paul himself gloried in the fact, that whenever possible, he preached the Gospel at his own expense, and continually renounced his rights to financial support. Paul writes in 1Cor.9v12, "Nevertheless we did not make us of this right of ours; but bear all things, lest we should hinder the Gospel of Christ." Again in 1Cor.9 v15., Paul says, "I have not made use of these things in even one instance, and at present I continue the same policy." K. Wuest. Paul continues to say He would rather die than let anyone deprive him of this source of glorying. In 1Cor.9v18., Paul said his pay and reward was the satisfaction of preaching the Gospel of Christ without charge, and states that he did not abuse, or use to the full, his right to be financially supported by those to whom he ministered.

Paul reminds the elders of Ephesus that he worked with his hands to keep himself and the other evangelists that were with him for the three years that he was at Ephesus. Acts.20v17,31-34. Many of Christ's disciples also suffered total poverty for His sake. Lk.6v20,22. The Christians at Smyrna suffered total destitution for their faith, Jesus said that they were materially poor, but spiritually rich. Jesus said the Laodicean Christians were materially rich but spiritually bankrupt. Rev.2v8,9. 3v14-22. Consider Mt.5v3., those who recognise their total spiritual poverty receive the riches of heaven.

b. Do our modern Church structures imitate the early Church structures?

This is the crux of the matter. The answer is that they certainly do not! The spirit of competition between denominations has resulted in the duplication of expensive buildings in modern day Christianity. We need to examine our church organisations in the light of the voluntary poverty of Christ, and the financially undemanding and simple structure of His early Church. It is quite wrong to use Scriptures that speak of ministerial support to justify the multiplied Church structures of today, which often vigorously compete with each other for members. Christ and His early Church placed no financial demands upon the people that they ministered to. They never asked for finances for church buildings, none were built before Emperor Constantine supposedly became a Christian in about A.D. 313.

Huge church organisations and expensive church buildings are diametrically opposed to the practice of Christ and His early Church. Stephen said Israel's religious leaders had always resisted the Holy Spirit, and throughout history men's religious kingdoms have resisted the kingdom of God more than they have aided it. Acts.7v47-53. Jesus said that Israel's religious leaders praised the prophets of the past, but opposed and murdered them in the present. The Jews revered Moses, but Moses would have been hated just as much as Jesus if he had lived in their day. Mt.23v29-35. Lk.16v31. However, thanks be to God, He does not forsake us, even when we go badly astray on church organisation, He tries to lead us to the old paths. The Holy Spirit is invading our present day denominational structures, and many churches have become centres of revival and blessing, and their ministers a great blessing to the whole body of Christ. I recognise that many denominational ministers of the Gospel have made great financial sacrifices to serve God. The early Church ministries were content to be poor, and just have their needs met, they did not go in for the best transport, or best hotels, or other expensive wants. They imitated the sacrificial ministry of our Lord. Let us do likewise, and make sure that we carry out God's work in God's way.

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