Does the teaching on tithing in Malachi 3:9-10 apply to us today?

Another rebuke is administered. They were alway a stiff-necked people, never obedient to His ordinances. His gracious call to return unto Him, and the promise that He will return unto them is answered by "Wherein shall we return?" They had robbed God of what was His right. The tithes and offerings which He demanded in the law covenant had been withheld. On account of it the blessing was lacking and curse was upon the nation. Then follows a command to bring all the tithes into the storehouse, the challenge to prove Him, the assurance of abundant blessing. It is strange that even those who have a good knowledge of truth, the dispensations and the heavenly position of a Christian, should fall back upon this verse and claim that it is binding and should be practiced among believers. For a system like Seventh Day Adventism, a system which has perverted the gospel of grace, which denies God's oath-bound covenants with Israel, which claims to be the true Israel, the system to which applies the term "the synagogue of Satan, who say that they are Jews and are not;" for such a cult to make this command a binding law is not surprising. But well taught believers should never look upon this passage as in any way in force today. True Christian giving, like everything else in the life and service of a true believer, must be done, not by law but through grace, under the direction of the Holy Spirit. Nowhere in the New Testament is there anything said about tithing. A believer must be a cheerful giver, giving as the Lord has prospered him, communicating to others, doing good, remembering the poor, ministering in temporal things to those who minister in spiritual things; but all this giving must be under the direction of the Spirit of God.

The day will come when His earthly people will minister to the wants of the Lord's house (a Jewish term), so that there will be an abundant supply for sacrifices. That will be in the future day of their restoration, when the devourer will be rebuked (verse 11). It is at that time, when the millennium has come, that all nations will call them blessed, when they shall be a delightsome land (Isa. 62:4). This has never been since it was written by the pen of Malachi.

It is to awake His people, if possible, that the Lord proceeds to bring a specific proof of their departure from Him. He would fain open their eyes, and compel them to see; and thus He says, "Will a man rob God? Yet ye have robbed me" Then comes the usual rejoinder of this misguided and deceived people, "Wherein have we robbed thee?" The answer is clear and distinct, "In tithes and offerings." (vv. 7, 8.) It was impossible for them to evade the truth of such a charge; for the Lord through Moses had laid down the most minute directions concerning tithes and offerings, and they could not but know whether they had complied with them. (See Lev. 23; Num. 15, 28; Deut. 14:22-29, 26, etc.) They knew precisely, therefore, what was required of them, and they had no excuse for their disobedience. They might indeed have argued within themselves that it was a matter of no consequence, but their thoughts were not the thoughts of God; for He tells them, "Ye are cursed with a curse: for ye have robbed me, even this whole nation." (v. 9.)

We are not under law, but under grace, and we therefore have no such prescriptions as to what we are to give to the Lord; but may there not be some most valuable instruction for us in these solemn words? Nay, is it not true that now all that we are and have belong to Him who has redeemed us through His precious blood? Much more, then, should we enter into' such a word as this, "Honour the Lord with thy substance, and with the firstfruits of all thine increase," if we have understood at all the responsibilities of grace, the grace which has been displayed in our redemption through God's unspeakable gift. Or if any have failed to apprehend the bearing of this truth, let them read, mark, learn, and inwardly digest the teaching of the apostle Paul in 2 Cor. 8, 9. And with these chapters before us, let us be candid with ourselves, and solemnly interrogate our hearts in the presence of God, to learn whether we have risen to the height of our privilege in this respect, in honouring the Lord with our substance, in devoting the first-fruits of our increase to His service. Let us not be afraid even of figures, asking ourselves, if need be, "How much have we given of our income for the Lord's use?" or, "What proportion have our gifts borne to what we have. received?" Ah! beloved, if we thus examined ourselves on this subject, would not many of us have to own that the Lord might also have a controversy with us, and truly say, "Ye have robbed God"? Or else how comes it to pass that almost in every place the saints have to be reminded, again and again, that there is not enough money in the Lord's treasury for even necessary uses, and that collections, private and public, are continually being made to conceal our shortcomings, and to provide means for the sustenance both of the Lord's poor and the Lord's work? All this only reveals the fact how feebly grace is operative in our hearts, and how unlike we are to the giving-God, by whose bounty it is that we have been set in the possession of such priceless blessings. And may we not ask also, whether our own barrenness, and whether the lack of blessing among the Lord's people — in their meetings for praise and edification — may not be traced to our own narrowness of heart, to our withholding from God of the substance, small or great, which He has entrusted to our stewardship? (See 2 Cor. 9:8-15.) For here the Lord expressly connects His blessing His people with their faithfulness to Himself in the matter of tithes. "Bring ye," he says, "all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." (v. 10.)

But this scripture demands a still closer examination. Remark, first, that the Lord desires the tithes to be brought that there way be meat in His house; i.e., that those whose office it was to attend to the service of the sanctuary might be properly cared for and sustained. (See on this subject Neh. 10:32-39, Neh. 13:4-10.) For it was a grievous thing in the eyes of Jehovah that the Levites and priests should be neglected. Moreover the Lord. condescends to say, 'Prove me now herewith, and I on my part will bestow abundant blessing upon you.' it is not, it will be observed, "PRAY, and I will open the windows of heaven," but, "Bring ye all the tithes into the storehouse." It would be well if this passage were sometimes read and explained at meetings for prayer, as it might be used to remind us of the real hindrances to blessing. To pray is always well, but to pray while we are withholding from God, and without self-judgment on this account, is useless. Our prayers may be enlightened and fervent, and may commend themselves to the children of God; but let us not forget that He is the heart-knowing God, and may therefore be keeping back the answers to our petitions because we are not practically responding to the "grace of our Lord Jesus Christ, who, though He was rich, yet for our sakes became poor, that we through His poverty might be rich." (2 Cor. 8:9.)

Still further blessing is promised, if they are but faithful in bringing the tithes. "And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts." (vv. 11, 12.) These promises are on the principle which obtains everywhere in the Old Testament; viz., that of blessing on the condition of obedience. This was in fact the very essence of the Mosaic economy. (See, for example, Deut. 28) Their continued possession of the land, their freedom from disease, earthly blessing of every shape and form, were all made dependent upon their walking according to the statutes and ordinances which they had received. So in this scripture. Let the people but return to obedience to the law, and they should receive blessing without stint or limit, their land should again become fruitful, and so manifestly should the favour of God rest upon them that all the nations around would call them blessed. It would be seen that theirs was "a land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year." (Deut. 11:12.)

However, in receiving tithes, the Levites were not exempted from paying tithes. When the tithes were brought in from the other tribes, then the Levites were to offer to God a heave offering of one tenth of the tithes (v.26). In our present day of grace no law is given as to tithing. Instead the measure of our giving is "as he may prosper" (1 Cor.16:2) or "as he purposes in his heart" (2 Cor.9:7). The amount is left to the spiritual exercises of each individual. Support may he given, as to the Lord, from the people of God, to the need of the Lord's servants. The servant is to be just as exercised as they in reference to his using funds for the sake of the Lord, and be glad to give as the Lord prospers him.

Tithing (giving 10% of one's income) was definitely part of the Old Testament law and the religious life of the Jews. In Malachi 3:8-9 the people of Israel were charged with robbing God by not paying tithes. God made it clear in no uncertain terms that they were not prospering materially because they were selfish. God promised them blessing if they would pay their tithes. Is tithing still the way of Christian giving, as some teach? It is noticeable that in the New Testament Christian converts were never asked to tithe anything to the church. Tithing in the church first appears centuries after completion of the Bible.

Tithing (giving 10% of one’s income) was definitely part of the Old Testament law and the religious life of the Jews. In Malachi 3:8–9 the people of Israel were charged with robbing God by not paying tithes. God made it clear in no uncertain terms that they were not prospering materially because they were selfish. God promised them blessing if they would pay their tithes. Is tithing still the way of Christian giving, as some teach? It is noticeable that in the New Testament Christian converts were never asked to tithe anything to the church. Tithing in the church first appears centuries after the completion of the Bible.

Some argue that even Abraham gave 10 percent to Melchizedek and that was before the law. Generally speaking the ‘law of first mention’ — that is, to find out where in the Bible a thing is mentioned for the first time — is often helpful — so long as we draw the right conclusions. Let us take a closer look at the incident in Genesis 14. In this passage, the first reference to tithing in the Bible, Abram gives to Melchizedek (a priest of God) a tithe of the best of the booty taken in war. Notice that this was not from Abram’s personal possessions, but rather booty taken from conquered nations. Abraham went to war on behalf of Sodom to rescue his nephew, Lot. He then gave 10 percent of these spoils of war to Melchizedek, and allowed Sodom to keep the rest, while he himself kept nothing! And this single, unparalleled and never- to-be-repeated event shall be scriptural proof that Christians should give 10 percent of their annual salaries (not the spoils of war, but their salaries) not once, but year after year after year?

However, their providing for the Levites was to be every third year, when they were to store up the tenth of their produce. The Levites were entitled to this, along with strangers, fatherless and widows who might be with them. When comparing this with Numbers 18:21-24, we may not clearly see the exact way in which all this was done, but Numbers 18:24 speaks of the tithes the children of Israel "offered as a heave offering to the Lord" as being given to the Levites. This may explain why there seems to be a contradiction in these accounts. For we know God never contradicts Himself.

In the New Testament, rather than being commanded to give tithes, believers are encouraged to give only as they may purpose in their hearts, in appreciation of the pure grace of God. How good to be reminded that "God loves a cheerful give" (2 Cor.9:7).

In New Testament Christianity we are ‘not under law but under grace’ (Rom. 6:14). Does that mean we give less, or nothing at all? We may say with the Apostle Paul: ‘Far be the thought’! But it is necessary that we see that the principle of Christian giving is completely different and on a higher level. A Christian does not give out of a sense of lawful obligation but out of a grateful response to the grace of God, according as God has prospered him (1 Cor. 16:2).

However in New Testament Christianity we are ‘not under law but under grace' (Rom. 6:14 ). Does that mean we give less or nothing at all? We may say with the apostle Paul: ‘Far be the thought!' But it is necessary that we see, that the principle of Christian giving is completely different and on a higher level. A Christian does not give out of a sense of lawful obligation, but out of a grateful response to the grace of God, according as God has prospered him (1 Cor. 13:2).

Let us summarize some of the ways and motives that should guide a Christian in his giving according to the teachings of the Bible (A prayerful study of the following passages will be helpful: 1 Cor. 16:1.2; 2 Cor. 8 and 9):

• there is first of all a giving of ourselves to the Lord, then a giving out of our material possessions according to the measure of what we have (2 Cor. 8:1-5).

• we are encouraged to give cheerfully , rather than grudgingly or of necessity: ‘ Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver' (2 Cor. 9:7).

• God promises that as we give liberally, we will also reap liberally: ‘But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully' (2 Cor. 9:6). How wonderful is the Lord's promise in Luke 6:38 in this connection: ‘Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom.'

Whatever our possessions are, our first thought should be as to how to honor the Lord in the use of them. For all that we have comes from Him, and in regard to the first fruits of crops, our first thought is to be of Christ, the Giver. We do not need to wait for the proceeds of all our labor for the year, then give a tenth. Rather, though we are not commanded (as Israel was) to give one-tenth of our income to God, yet we are encouraged in 1 Corinthians 16:2, "on the first day of the week let each one of you lay something aside, storing up as he may prosper." No exact amount is even suggested, but "as he may prosper" leaves this to the individual's faith. Yet, 2 Corinthians 9:6 tells us, "He who sows sparingly will also reap sparingly, but he who sows bountifully will also reap bountifully." This beautifully confirms the fact that believers are not under law, but under grace. This is individual too in Proverbs 3:10.

This last chapter forms a fourth division of the book of I Corinthians, with its simple, practical instructions. The unity of the body of Christ is to be expressed in genuine practical care for the needs of each member of the body. At this time, a special need existed among "the poor saints . . . at Jerusalem" (Rom. 15:26), evidently the result of a great famine (Acts 11:28-30). At the time this became known by the Corinthians, they "were forward" with desire to supply material help to their Jewish brethren (2 Cor. 8:10); and here Paul shows the orderly way in which they should prepare for this. Each first day of the week they were all personally to lay aside a certain amount, not stipulated, but as a matter of exercise on the part of each individual, according to the measure in which God had prospered him. This is the wise and Scriptural order. The first day of the week is of course the day of Christ's resurrection, He Himself the firstfruits; and therefore it was the becoming day for thanksgiving for His perfect sacrifice and its blessed results, the day of suitable response to His own great gift of Himself. It is no legal claim, such as was the required tithe of the Old Testament; but if one under law could give a tenth, should this be difficult for one under grace? Nevertheless, each heart and conscience is left fully free before God, to do that which is the fruit of his own personal faith. The measure is seen in this verse, "as God hath prospered him"; and also in 2 Corinthians 9:7, "Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver." How consistent then that such a collection should be taken on occasion of the Lord's supper; for such giving is an expression of thankful worship toward the Lord. A gospel meeting would not be suitable for this, for this is an occasion of God's giving to mankind the gospel they desperately need: it is no time to give to God at all. Nor is it so at a prayer meeting, for this is for requesting from God; and to give at this time would be to give the impression we were paying for what we requested. And a ministry meeting is for the purpose of believers receiving from God, so this is similarly not an appropriate time for our giving. But giving is connected with thanksgiving and worship, as is seen in such Scriptures as Hebrews 13:15,16; and though what is given is for the relief of others, yet it is to be primarily given as to the Lord. And this being so, the receiver is to receive it as from the Lord.