Tithes & Offerings

T&O Q&A

The LAW of the Tithe

Ma’ser- tenth.

The tithe is first directly mentioned as being done by Abraham to the Priest Melchizedek, of his spoils from the battle he’d recently won (his increase) Genesis 14:19-20 ,

Genesis 14:19–20 KJV 1900

And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.

it is later mentioned as being done by Jacob as a thanks and a vow for God’s care and provision for his life. Gen 28:20-22

Genesis 28:20–22 KJV 1900

And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father’s house in peace; then shall the Lord be my God: And this stone, which I have set for a pillar, shall be God’s house: and of all that thou shalt give me I will surely give the tenth unto thee.

Tithing is not mentioned again until the establishing of the Mosaic Law. Within the law it is determined that tithing was.....

A tenth given by the people as unto the Lord

Leviticus 27:30–32 KJV 1900

And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord.

The original Law described tithe was merely a systemic instruction by God to Moses and the Israelites in their handling and stewardship of resources (land, livestock, servants) and vows or promises. It was to teach and set a barometer for stewardship and establish and understanding that GOD is in control of how we operate. The law was and still is God’s earthly standard of living.

The next use or mention of the tithe is to bless the Levitical Priesthood. It was dedicated to them by God as their (pay) for the work of the Lord (service). Numbers 18:21

Numbers 18:21 KJV 1900

And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation.

God then instructs that the Levites tithe of the tithes back unto himself. Numbers 18:26

Numbers 18:26 KJV 1900

Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then ye shall offer up an heave offering of it for the Lord, even a tenth part of the tithe.

From there the Children of Israel have, along with the totality of the Law of Moses, included returning their Tithe or consecrating/dedicating a tenth of their increase unto God. The tithe was enforced through generations through the law, although it was established before the law and reformed and reestablished during the captivity periods of Israel post Babylon.

The LAW of the Offering

1. Burnt Offering

The first offering is the olah, literally, “an offering of ascent,” commonly called the Burnt Offering. The purpose of the Burnt Offering was for general atonement of sin and expression of devotion to God. The instructions for the Burnt Offering are given in Lev 1:3-17. The offering could be a bull (1:3), sheep or goat (1:10), or dove or pigeon (1:14). The animal was to be burnt whole overnight (6:8-13), though its skin was given to the priest (1:6). The Burnt Offering was likely the earliest type of atonement offering in the Old Testament (Job 1:5, Gen 8:20). The primary contrast between the Old Testament Burnt Offering and the Canaanite Burnt Offering was that the Canaanites would offer children as burnt sacrifices for their own atonement. Although this does occur during the worst of Israel’s history (Judges 11), God made it clear that He would not accept children as burnt offerings (Gen 22), and the instructions given in Leviticus explicitly limit the type of animals to be offered as burnt sacrifices to bulls, rams, and birds.

2. Grain Offering

The second type of offering in the Old Testament is the minchah, or Grain Offering. The purpose of the Grain Offering was a voluntary expression of devotion to God, recognizing His goodness and providence. The instructions for the grain offerings are given in Leviticus 2. Generally it was cooked bread—baked (2:4), grilled (2:5), fried (2:7), roasted, or made into cereal (2:14)—though always seasoned (2:13), unsweetened, and unleavened (2:11). Unlike the whole Burnt Offering, only a portion of the offering was to be burnt (2:9). The remainder went to the priests for their meal (2:10). Although the minchah was instructed to be a freewill offering of grains, it appears that earlier freewill offerings expressing devotion to God and gratitude for His goodness and providence may have been the “first fruits” of livestock (Gen 4:4).

3. Peace Offering

The third offering is the shelem, or Peace Offering. This category, first discussed in Leviticus 3, included Thanksgiving Offerings (Lev 7:12), Freewill Offerings (7:16), and Wave Offerings (7:30). The offering could be cattle (3:1), sheep (3:7), or a goat (3:12). It could be male or female, but must be without defect. If it was a Thanksgiving Offering, it could also include a variety of breads (7:12). The purpose of the Peace Offering was to consecrate a meal between two or more parties before God and share that meal together in fellowship of peace and a commitment to each others’ future prosperity. The portions unsuitable for eating were given to God (7:19-27). Depending on the type of Peace Offering, the breast may have been given to the High Priest (7:31) and the right thigh may be given to the priest officiating the meal (7:32). The rest of the meal was to be eaten within one day by the fellowship of parties (7:16), and the leftovers were to be burnt after two days (7:17).

4. Sin Offering

The fourth offering was called chattath, literally “sin” or “sin offering.” This offering is sometimes seen as an offering of atonement for unintentional sin (4:2-3, 4:20). Similarly, it is sometimes viewed as guilt offering, removing the consequences for lack of perfection (4:13-14, 4:22-23). As an atonement offering, it contained elements of a Burnt Offering (4:25), yet at the same time had elements of a Peace Offering (4:26). Conversely, some of the “sins” for which one needed atonement were not moral sins but rather matters of ritual impurity (5:1-5). As such, some have proposed the term “Purification Offering” instead of “Sin Offering.” The primary purpose of this offering is not to atone for sins but rather to purify oneself for re-entering the presence of God. The elements of a Purification Offering could be any of the elements of the previous three types offerings, though unlike the Peace Offering, the meal was not to be shared by the one offering the sacrifice.

5. Guilt Offering

The fifth and final offering was the asham, traditionally translated “Guilt Offering.” Unlike the English word “guilt” this does not refer to a matter of one’s conscience but rather to something one owes on account of a “sin.” Other suggestions for the name of this offering are the “Trespass Offering” or the “Reparation Offering.” The purpose of this offering was to make reparations for one’s sin. As such, this offering had a specific monetary value, and one who owed another on account of a debt due to a “sin” could repay it in silver rather than by sacrificing a ram (5:15). In addition, a 20% fee was assessed and given to the priest who mitigated the debt (5:16). — The sacrificial system of the Old Testament was a means of grace by which the relationship between God and humanity begins to be restored. Ultimately, the sacrificial system was inadequate, and none could repay the debt of life that was owed until Christ defeated death once and for all (Heb. 10:10). In the age of the Church, we live in light of Christ’s meritorious sacrifice for us while also offering our own lives as a living and holy sacrifice (Rom 12:1; 1 Pet. 2:5).

The System of Tithes & Offerings

The argument of tithing and offering and it’s necessity is plaguing the church at large today. Namely because tithing is still only affixed to it’s lawful stature. However let’s look at a couple of biblical truths.

Tithing in the law was a point of direction (Where to direct one’s tenth & why)

Offering in the law was a means of redemption and/or reparation and thankfulness to God

The biggest argument to tithes & offerings (most exclusively tithing) is the ministry of Jesus Christ. By his ministry (death and resurrection) it is believed that tithing is no longer necessary for various reasons

The NT of Jesus christ never explicitly commands us to tithe.

Argument of exclusion (based on excluding something that is not specifically stated)

The curse of the law is null and void so we need not do anything pertaining to the law

Tithing itself is not held to a curse yet the heart behind withholding the tithe for the work of the ministry (Malachi 3)

Jesus fulfilled the law and therefore tithing was not needed

Jesus fulfilled the need for the OT offerings (Matthew 5:17-20)

Jesus death does not eliminate the tithe yet he highlights that tithing is not to be done alone because it is not what makes one righteous or unrighteous.

Matthew 5:17–20 KJV 1900

Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

We tithe BECAUSE we are saved we do not tithe to JUSTIFY our Salvation (Matthew 23:23

Here is the understanding though. While God is not holding us “responsible” legalistically because of Grace, he has implemented a system that if carried out accordingly has both a spiritual and natural goal and fruit!

Storehouse Giving

Storehouse

Bayit-house, dwelling, family, temple, palace.

The storehouse is referred to several times in the OT (Deut 28:8 / Gen 41 / Malachi 3:10 )

What is the Purpose of the storehouse? It is for the WORK of the ministry. It is for the UPKEEP of the temple.

The other side to that is this the Storehouse is still apart and active in the NT!

2 Corinthians 8:1–12 KJV 1900

Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.