November 10, 2002 Volume 3 Number 45
|
Tithe or Not? To tithe or not to tithe? That is often the question. The law of Moses regulated the giving aspect of Hebrew worship with the tithe. A strict ten percent offering of certain animals and produce was mandated, leaving little personal consideration to the worshiper himself. He could obey or disobey, but the amount he was supposed to give was etched in stone. To many modern preachers and worshipers, this sounds like the perfect system and yet even Old Testament experience shows that humanity can mar it. Malachi wrote, "And when you offer the blind as a sacrifice, Is it not evil? And when you offer the lame and sick, Is it not evil? Offer it then to your governor! Would he be pleased with you? Would he accept you favorably" (Mal. 1:8)?The Jews imagined a loophole in their worship, by which they could offer to God their refuse and expect his approval. Their hearts were disconnected from their worship and they were simply going through the motions in the least expensive way imaginable (cf. Isa. 1:10-20). God was not pleased. Jesus could have reformed the tithe and instituted it for his new covenant after the cross. Things that were lawful and approved prior to the cross were not necessarily added to the new testament of Jesus Christ. Animal sacrifice was left behind, as was incense burning, the Sabbath and instrumental music in worship. The apostle Paul described this transition as the abolition of "the law of commandments, contained in ordinances" which formerly separated Jew and Gentile (Eph. 2:14-22). A parallel passage says the old law was taken out of the way and figuratively nailed to Christ's cross with him (Col. 2:11-15). If we make an attempt to justify our actions or our worship choices with the law of Moses, we fall from God's grace (Gal. 5:4).So, while numerous passages regulate the tithe for Israel under the Old Testament, a different and incompatible form of giving is prescribed in the New Testament. The tithe does not fit in the church because God did not put it there. The practice of the first century church was that each member laid something aside on the first day of the week, forming the treasury of the local congregation, from which it funded its evangelism, edification and benevolence work (1 Cor. 16:1-4, cf. Phil. 4:15-16, Acts 4:32-37). In regulating this offering, no apostle ever demanded anyone earmark 10 percent of his funds as the mandatory gift. Instead, the saint was commanded to "give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver" (2 Cor. 9:7). The purpose in one's heart must also reflect the degree to which God has prospered him (1 Cor. 16:2).Is that more, less or the same as ten percent? Some still would prefer a number mandated for them, instead of this act of worship being left up to their discretion. Sorry, the new covenant is a law written on the heart and it requires the involvement and development of your own selflessness and participation. "He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully" (2 Cor. 9:6).Because it is the first day of the week on which the saints made their offering, it is reasonable to conclude that this was part of their weekly assembly for worship, fellowship and communion (Acts 20:7). For this reason, the collection plate is passed every Sunday and only on Sunday in churches of Christ, so that each church's members can fund the work of God in that place. The worshiper is set free from the restrictions of the tithe and liberated to purpose in his own heart what he will give. Give liberally and lovingly and remember that everything you contribute is simply returning to God a portion of what he entrusted to you (James 1:17). Some related questions are considered: What do I do with my offering when I am unable to worship with my home congregation? Because the local church is counting on your participation as it plans its work, it is important that you make your contribution somehow. Either offer it before you go away or when you return, but don't keep it for yourself. Primarily, this is worship and you cannot withhold from God without cheating the giver of good things. Does it detract from my worship if I deduct my offering on my income tax return? No, such a deduction merely recognizes the importance of faith and diminishes the amount of blessing the government will redistribute to something else. Are bake sales and car washes compatible with the weekly offering? No, they are a human innovation. There is no pattern for the church to puts its youth in skimpy attire out in the parking lot to support Christ's efforts. Such is sin. Should children and teens give? All Christians must give, regardless of age, so long as they have been prospered in some way. Teaching children to give from their allowance, even before they are Christians is a smart means of preparation. CHURCH HISTORY: A BIBLICAL VIEW Part IV - No. 45 Compiled and written by Gary Eubanks The Modern Age: Pentecostalism I. History Those groups which fall under this heading are characterized by their emphasis upon the present-day occurrence of the supernatural gifts and experiences of Pentecost (Acts 2) - whence their name. Specifically, one may commonly find such groups laying claim to Holy Spirit baptism, tongue-speaking, supernatural healing, prophecy, and other kinds of miraculous phenomena. Worship services are highly emotional. Because of their emphasis upon miraculous gifts (Greek, "charisma"), they are also sometimes called "charismatic." Pentecostal groups began in the closing years of the Nineteenth Century and multiplied greatly in the Twentieth Century. Pentecostal-type experiences have been reported among various religious groups, even pagan groups, throughout history. However, the roots of the modern Pentecostal movement may ultimately be traced to the Methodist Church and its founder, John Wesley. This is due to the emphasis early Methodism placed upon holiness or sanctification - a post-conversion and emotional experience worked directly by the Holy Spirit upon the heart of an individual to render him perfect and unsusceptible to sin. The sanctification experience of early Methodism became the "Holy Spirit baptism" of the later Holiness and Pentecostal movements. Revivalism, or camp-meetings, on the early Nineteenth Century American frontier, especially among Methodists, was characterized by very emotional preaching and reactions. However, Methodism eventually became too sophisticated and staid and virtually eliminated "sanctification" from its teaching and practice. Nevertheless, there were many Methodists who desired the emotionalism of early Methodism. Initially, they formed bands within older churches, but they soon found it necessary to leave and form independent churches. A great variety and number of sects sprang up as a result of the Holiness Movement of the late Nineteenth Century. The Pentecostal sects have been dubbed "the left wing of perfectionism." It has also been said that Pentecostalism is frontier revivalism gone indoors. Pentecostal sects are more radical in their employment of what they conceive to be spiritual (miraculous) gifts than the Holiness sects. The beginnings of Pentecostalism proper are traced to the work of a Baptist preacher, R. G. Spurling and his son of the same name. The junior Spurling and- his followers were given refuge in the home of a Methodist preacher who lived on Burger Mountain in Camp Creek, North Carolina. The church which developed there was named the "Holiness Church" and is regarded as the original church of the Pentecostal movement. In 1903 an A. J. Tomlinson joined the group and moved quickly to become its leader. The name was changed to "Church of God" in 1907, and the next year its headquarters were established at Cleveland, Tennessee. The "Church of God" was plagued with divisions during the lifetime of Tomlinson and afterward so that today there are over 200 independent sects which bear the name "Church of God" in some form. Five of them alone are headquartered in Cleveland, Tennessee. Forty-four denominations are attributed to Tomlinson. Another source of Pentecostalism is the work of Charles F. Parham. Founder of the Bethel Bible College in Topeka, Kansas, in 1900-01 he led a number of his students in seeking the "Pentecostal experience." He is often referred to as "the father of the modern Pentecostal movement." One of his students, a black evangelist by the name of William Seymour, preached the Pentecostal message in the Azuza Street Methodist Church of Los Angeles and started a Pentecostal revival that radiated throughout the country. Pentecostal groups began to grow and multiply vigorously. Many mergers and divisions occurred. In 1914, 300 delegates from various Pentecostal groups met at Hot Springs, Arkansas to coordinate and propagate Pentecostalism. The result was the Assemblies of God which now constitute the largest Pentecostal body with over one million members. In 1945 a union of two Pentecostal bodies in St. Louis, Missouri resulted in the United Pentecostal Church International. The Neo-Pentecostal (Charismatic) movement among the major Protestant denominations is traced to the claim in 1960 of an Episcopalian rector in Van Nuys, California to the gift of speaking in tongues. The movement has since infiltrated and troubled practically every non-charismatic group. II. Doctrines Sinless perfection. Some Holiness and Pentecostal groups conceive of "sanctification" as an instantaneous act of the Holy Spirit directly upon the heart of an individual which occurs sometime after his conversion and which renders him perfect and unable to sin. This is sometimes called the "second blessing" or "second work of grace." "Sanctification" is "a setting apart," and there are two types mentioned in the Scriptures: (1) positional, in which one is brought from a position in the world to a position in Christ (I Cor. 1:1,2), and (2) progressive, in which there is a gradual growth in holiness (II Cor. 7:1; II Thess. 5:23). The first type is simultaneous with justification (I Cor. 1:2,30; 6:11), and the second type occurs continuously following conversion. Sanctification is accomplished by the Holy Spirit through faith in the word (Jn. 17:17,19; II Thess. 2:13). Furthermore, the Scriptures teach that one can never reach a state of being incapable of sin (I Cor. 10:12; I Jn. 1:8). Holy Spirit baptism. Pentecostals teach that Holy Spirit baptism is essential to salvation. However, Holy Spirit baptism was promised only to the apostles to enable them to function as apostles (Jn. 14:26; 16:13; Acts 1:1-5). It was neither promised nor given to others. There is only one baptism required of men (Eph. 4:5), and that is water baptism (Acts 8:36; 10:47). Continuance of miracles. Pentecostals teach that miracles are still worked today, but God gave miraculous powers to early Christians to attest to the veracity of their teachings (Acts 14:3; Heb. 2:4). When they had served that purpose, they ceased (I Cor. 13:8-10). One divine being. Some Pentecostals believe that "the Father, the Son, and the Holy Spirit" are merely names of three different manifestations of one divine being. However, the Scriptures teach the one God is composed of three distinct beings (Gen. 1:26; 3:22; 11:7; Matt. 3:16,17; 24:36; Jn. 8:16-18). HYPOCRITES IN THE
CHURCH Christians have surely heard many times of the hypocrites in the church. Our friends and neighbors are quick to point out that some member is not what he professes to be. Many who have named the name of Jesus, do not uphold the banner of Christ in their daily lives. This has always caused the church to suffer. When the world sees those who are only play-actors
and pretenders in the body of Christ it hinders the growth and
development of the body A hypocrite is one who pretends to be something he is
not. STRONG'S CONCORDANCE defines hypocrite as "an actor under an
assumed character (stage-player), i.e., (figuratively) a dissembler
('hypocrite')." VINE'S EXPOSITORY DICTIONARY OF NEW TESTAMENT WORDS
defines this word as "primarily denotes 'one who answers,' then, 'a
stage-actor', it Someone who dresses himself up to look like someone
or something he is not, is a hypocrite. Jesus tells us in the Sermon on
the Mount In the world you expect to see ACTORS. Herod, acts as
though he has an interest in the birth of the Messiah, when all he
wanted was to How can it be possible that followers of Christ would be hypocrites? Yet, too often they are. Judas is a prime example of one who pretends to be someone he is not. He comes to Jesus in the garden and kisses Jesus as if he were the Lord's friend, when in reality he is betraying our Lord (Matt. 26). Peter acts the part of the hypocrite when he denies the Lord three times as Jesus is on trial for His life (Matt. 26). Today, we meet folks in the community who show
amazement when they find out certain ones are members of the churches of
Christ. One says he is glad that a certain one was coming to church,
because "maybe something would rub off on him!" When those in the world
see The world sees this and reacts in this manner and we are grievously affected in our efforts to save lost souls. This also raises its head among churches and church members one to another. Sometimes one will smile and tell of his love for the brotherhood and then turn to castigate some church or its members. Hypocrites in the pulpits, among the elders and
deacons, in the Bible classes, or sitting in the pews are all hindering
the work of the Lord in communities from place to place. The church
needs more Play-actors are good at entertaining. However,
Christians are not here to entertain the world, but to save the lost
(Luke 19:10). Let us all take careful inventory of our lives and be sure
we are not We
hope you find this bulletin useful in your Bible study. 2
Sam 22:31
|