The Truth about Tithing


There are a couple of things to consider when we speak of “Tithes” First we consider that in the Torah that tithing was a feast called once a year by Yah and the tithe was not about money, because of the fact that people had harvest from their crops. Yah required the tithe for the children of Israel and only at a specific place of his choosing where they gather together; along with, the Levites who had no inheritance. If someone had too much surplus(crop) to carry to the designated place then Yah allowed them to sell the surplus for money. Conversely, the tithe was never about money, and it was a feast where the people gathered together to eat and praise Yah for the harvest. See:Leviticus 27:30-32, Numbers 18:20-32.

Now, the tithe has another view and we have to understand that there was no tithe in the church because the government provided and took care of the churches needs. However, the church and state separated; thus, the church was left without support, so the the introduction of the tithe coming from Malachi 3, used today as a guilt trip and condemnation to get people to give money. See: United States Constitution.

The truth is this, there is no tithe other than what is paid when taxes are deducted on your paycheck or a tithe is paid when you help someone by paying their light bill or buying a bill of groceries, and the confirmation comes from the word of God which says, “
“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 Corinthians 9:7)

Hope that helps.

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About Kay Dailey

The Dailey Grind Kayla Dailey, is a prolific writer whose aspirations include hope of encouraging those who face trials and difficulties in life through the written word. As a student of the word she writes, Kayla has earned a Bachelor of Arts Degree in Journalism and Mass Communication from Ashford University and holds a Master of Arts Degree in Organizational Management with concentration in Public Administration. Mrs. Dailey is an advocate for civic and community building issues, African American liberties, equal employment; as well as, advocacy against domestic violence for women, children, abortion and other issues people face.

Posted on November 4, 2012, in Devotion, Encouragement, Family, Life, Men, Ministry, Religion and Spirituality, Women, Work and tagged , , , , , , , . Bookmark the permalink. 3 Comments.

  1. There were actually three different tithes commanded by God:

    THE FIRST TITHE
    Leviticus 27:30-33 defines this tithe as a tenth of crops and animals in herds and flocks.
    Numbers 18 gives the ordinances, or instructions, for this tithe, and commands this tithe be taken to the Levites.
    Purpose of this tithe: to support the Levitical Priesthood.

    SECOND TITHE
    Deuteronomy 14:22-27: aka The Festival Tithe – a tenth of crops, plus add to that the firstborn animals, and take for the yearly feast.
    Purpose of this tithe: “that thou mayest learn to fear the LORD thy God always”

    THIRD TITHE
    Deuteronomy 14:28-29: aka The Three-Year Tithe aka The Poor Tithe – a tenth of crops, kept at home, and invite the Levites, widows, orphans, stranger to eat.
    Purpose of this tithe: to feed the poor.

    When the children of Israel reached the promised land, with their animals, etc., every “family” had a farm. But every “family member” was not a farmer. They had all kinds of occupations. But the “family” had a farm, and the tithe was on the crops and animals in herds and flocks, NOT on the wages or other types of income from the “family members.” The command to tithe wasn’t on each individual, but rather on the “children of Israel” as a nation, or as a whole. Church leaders put the tithe down to the individual level which is wrong. Putting the tithe down to the individual level creates all kinds of problems; i.e. some tithed, some did not. It creates the problem of understanding that ALL attended the yearly feast, but not all tithed. When you see the big picture that the tithe was on the nation as a whole, and not the individual, everything starts to fall into place.

    According to Hebrews 7:5,12,18, the tithe was disannulled.

    • 5 Now the law requires the descendants of Levi who become priests to collect a tenth from the people—that is, from their fellow Israelite—even though they also are descended from Abraham.12 For when the priesthood is changed, the law must be changed also.18 The former regulation is set aside because it was weak and useless 19 (for the law made nothing perfect), and a better hope is introduced, by which we draw near to God.

      This is the Law of the priesthood in versus 12 and 18; the order of commander. However, as stated in my post the tithe extended to the Levites’ because they had no inheritance. Moreover, there is no feast as like the tithe in the law where crops are gathered, but this doesn’t dismiss Caesar’s due. Hence, “Give Caesar his due.” What then does a cheerful giver mean?

      Matthew-Henry says about, “Hebrews 7:1-10 12-18
      The foregoing chapter ended with a repetition of what had been cited once and again before out of Psa_110:4, Jesus, a high priest for ever, after the order of Melchisedec. Now this chapter is as a sermon upon that text; here the apostle sets before them some of the strong meat he had spoken of before, hoping they would by greater diligence be better prepared to digest it.
      I. The great question that first offers itself is, Who was this Melchisedec? All the account we have of him in the Old Testament is in Gen_14:18, etc., and in Psa_110:4. Indeed we are much in the dark about him; God has thought fit to leave us so, that this Melchisedec might be a more lively type of him whose generation none can declare. If men will not be satisfied with what is revealed, they must rove about in the dark in endless conjectures, some fancying him to have been an angel, others the Holy Ghost; but,
      1. The opinions concerning him that are best worthy our consideration are these three: – (1.) Therabbin, and most of the Jewish writers, think he was Shem the son of Noah who was king and priest to their ancestors, after the manner of the other patriarchs; but it is not probable that he should thus change his name. Besides, we have no account of his settling in the land of Canaan. (2.) Many Christian writers have thought him to be Jesus Christ himself, appearing by a special dispensation and privilege to Abraham in the flesh, and who was known to Abraham by the name Melchisedec, which agrees very well to Christ, and to what is said, Joh_8:56, Abraham saw his day and rejoiced. Much may be said for this opinion, and what is said in Heb_7:3 does not seem to agree with any mere man; but then it seems strange to make Christ a type of himself. (3.) The most general opinion is that he was a Canaanite king, who reigned in Salem, and kept up religion and the worship of the true God; that he was raised to be a type of Christ, and was honoured by Abraham as such.
      2. But we shall leave these conjectures, and labour to understand, as far as we can, what is here said of him by the apostle, and how Christ is represented thereby, Heb_7:1-3. (1.) Melchisedec was a king, and so is the Lord Jesus – a king of God’s anointing; the government is laid upon his shoulders, and he rules over all for the good of his people. (2.) That he was king of righteousness: his name signifies the righteous king. Jesus Christ is a rightful and a righteous king – rightful in his title, righteous in his government. He is the Lord our righteousness; he has fulfilled all righteousness, and brought in an everlasting righteousness, and he loves righteousness and righteous persons, and hates iniquity. (3.) He was king of Salem, that is, king of peace; first king of righteousness, and after that king of peace. So is our Lord Jesus; he by his righteousness made peace, the fruit of righteousness is peace. Christ speaks peace, creates peace, is our peace-maker. (4.) He was priest of the most high God, qualified and anointed in an extraordinary manner to be his priest among the Gentiles. So is the Lord Jesus; he is the priest of the most high God, and the Gentiles must come to God by him; it is only through his priesthood that we can obtain reconciliation and remission of sin. (5.) He was without father, without mother, without descent, having neither beginning of days nor end of life, Heb_7:3. This must not be understood according to the letter; but the scripture has chosen to set him forth as an extraordinary person, without giving us his genealogy, that he might be a fitter type of Christ, who as man was without father, as God without mother; whose priesthood is without descent, did not descend to him from another, nor from him to another, but is personal and perpetual. (6.) That he met Abraham returning from the slaughter of the kings, and blessed him. The incident is recorded Gen_14:18, etc. He brought forth bread and wine to refresh Abraham and his servants when they were weary; he gave as a king, and blessed as a priest. Thus our Lord Jesus meets his people in their spiritual conflicts, refreshes them, renews their strength, and blesses them. (7.) That Abraham gave him a tenth part of all (Heb_7:2), that is, as the apostle explains it, of all the spoils; and this Abraham did as an expression of his gratitude for what Melchisedec had done for him, or as a testimony of his homage and subjection to him as a king, or as an offering vowed and dedicated to God, to be presented by his priest. And thus are we obliged to make all possible returns of love and gratitude to the Lord Jesus for all the rich and royal favours we receive from him, to pay our homage and subjection to him as our King, and to put all our offerings into his hands, to be presented by him to the Father in the incense of his own sacrifice. (8.) That this Melchisedec was made like unto the Son of God, and abideth a priest continually. He bore the image of God in his piety and authority, and stands upon record as an immortal high priest; the ancient type of him who is the eternal and only-begotten of the Father, who abideth a priest for ever.
      II. Let us now consider (as the apostle advises) how great this Melchisedec was, and how far his priesthood was above that of the order of Aaron (Heb_7:4, Heb_7:5, etc.): Now consider how great this man was, etc. The greatness of this man and his priesthood appears, 1. From Abraham’s paying the tenth of the spoils unto him; and it is well observed that Levi paid tithes to Melchisedec in Abraham, Heb_7:9. Now Levi received the office of the priesthood from God, and was to take tithes of the people, yet even Levi paid tithes to Melchisedec, as to a greater and higher priest than himself; therefore that high priest who should afterwards appear, of whom Melchisedec was a type, must be much superior to any of the Levitical priests, who paid tithes, in Abraham, to Melchisedec. And now by this argument of persons doing things that are matters of right or injury in the loins of their predecessors we have an illustration how we may be said to have sinned in Adam, and fallen with him in his first transgression. We were in Adam’s loins when he sinned, and the guilt and depravity contracted by the human nature when it was in our first parents are equitably imputed and derived to the same nature as it is in all other persons naturally descended from them. They justly adhere to the nature, and it must be by an act of grace if ever they be taken away. 2. From Melchisedec’s blessing of Abraham, who had the promises; and, without contradiction, the less is blessed of the greater, Heb_7:6, Heb_7:7. Here observe, (1.) Abraham’s great dignity and felicity – that he had the promises. He was one in covenant with God, to whom God had given exceedingly great and precious promises. That man is rich and happy indeed who has an estate in bills and bonds under God’s own hand and seal. These promises are both of the life that now is and of that which is to come; this honour have all those who receive the Lord Jesus, in whom all the promises are yea and amen. (2.) Melchisedec’s greater honour – in that it was his place and privilege to bless Abraham; and it is an uncontested maxim that the less is blessed of the greater, Heb_7:7. He who gives the blessing is greater than he who receives it; and therefore Christ, the antitype of Melchisedec, the meriter and Mediator of all blessings to the children of men, must be greater than all the priests of the order of Aaron.
      Hebrews 7:11-28
      Observe the necessity there was of raising up another priest, after the order of Melchisedec and not after the order of Aaron, by whom that perfection should come which could not come by the Levitical priesthood, which therefore must be changed, and the whole economy with it, Heb_7:11, Heb_7:12, etc. Here,
      I. It is asserted that perfection could not come by the Levitical priesthood and the law. They could not put those who came to them into the perfect enjoyment of the good things they pointed out to them; they could only show them the way.
      II. That therefore another priest must be raised up, after the order of Melchisedec, by whom, and his law of faith, perfection might come to all who obey him; and, blessed be God, that we may have perfect holiness and perfect happiness by Christ in the covenant of grace, according to the gospel, for we are complete in him.
      III. It is asserted that the priesthood being changed there must of necessity be a change of the law; there being so near a relation between the priesthood and the law, the dispensation could not be the same under another priesthood; a new priesthood must be under a new regulation, managed in another way, and by rules proper to its nature and order.
      IV. It is not only asserted, but proved, that the priesthood and law are changed, Heb_7:13, Heb_7:14. The priesthood and law by which perfection could not come are abolished, and a priest has arisen, and a dispensation is now set up, by which true believers may be made perfect. Now that there is such a change is obvious.
      1. There is a change in the tribe of which the priesthood comes. Before, it was the tribe of Levi; but our great high priest sprang out of Judah, of which tribe Moses spoke nothing concerning the priesthood, Heb_7:14. This change of the family shows a real change of the law of the priesthood.
      2. There is a change in the form and order of making the priests. Before, in the Levitical priesthood, they were made after the law of a carnal commandment; but our great high priest was made after the power of an endless life. The former law appointed that the office should descend, upon the death of the father, to his eldest son, according to the order of carnal or natural generation; for none of the high priests under the law were without father or mother, or without descent: they had not life and immortality in themselves. They had both beginning of days and end of life; and so the carnal commandment, or law of primogeniture, directed their succession, as it did in matters of civil right and inheritance. But the law by which Christ was constituted a priest, after the order of Melchisedec, was the power of an endless life. The life and immortality which he had in himself were his right and title to the priesthood, not his descent from former priests. This makes a great difference in the priesthood, and in the economy too, and gives the preference infinitely to Christ and the gospel. The very law which constituted the Levitical priesthood supposed the priests to be weak, frail, dying, creatures, not able to preserve their own natural lives, but who must be content and glad to survive in their posterity after the flesh; much less could they, by any power or authority they had, convey spiritual life and blessedness to those who came to them. But the high priest of our profession holds his office by that innate power of endless life which he has in himself, not only to preserve himself alive, but to communicate spiritual and eternal life to all those who duly rely upon his sacrifice and intercession. Some thing the law of the carnal commandment refers to the external rites of consecration, and the carnal offerings that were made; but the power of an endless life to the spiritual living sacrifices proper to the gospel, and the spiritual and eternal privileges purchased by Christ, who was consecrated by the eternal Spirit of life that he received without measure.
      3. There is a change in the efficacy of the priesthood. The former was weak and unprofitable, made nothing perfect; the latter brought in a better hope, by which we draw near to God, Heb_7:18, Heb_7:19. The Levitical priesthood brought nothing to perfection: it could not justify men’s persons from guilt; it could not sanctify them from inward pollution; it could not cleanse the consciences of the worshippers from dead works; all it could do was to lead them to the antitype. But the priesthood of Christ carries in it, and brings along with it, a better hope; it shows us the true foundation of all the hope we have towards God for pardon and salvation; it more clearly discovers the great objects of our hope; and so it tends to work in us a more strong and lively hope of acceptance with God. By this hope we are encouraged to draw nigh unto God, to enter into a covenant-union with him, to live a life of converse and communion with him. We may now draw near with a true heart, and with the full assurance of faith, having our minds sprinkled from an evil conscience. The former priesthood rather kept men at a distance, and under a spirit of bondage.
      4. There is a change in God’s way of acting in this priesthood. He has taken an oath to Christ, which he never did to any of the order of Aaron. God never gave them any such assurance of their continuance, never engaged himself by oath or promise that theirs should be an everlasting priesthood, and therefore gave them no reason to expect the perpetuity of it, but rather to look upon it as a temporary law. But Christ was made a priest with the oath of God: The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec, Heb_7:21. Here God has upon oath declared the immutability, excellency, efficacy, and eternity, of the priesthood of Christ.
      5. There is a change in that covenant of which the priesthood was a security and the priest a surety; that is, a change in the dispensation of that covenant. The gospel dispensation is more full, free, perspicuous, spiritual, and efficacious, than that of the law. Christ is in this gospel covenant a surety for us to God and for God to us, to see that the articles be performed on both parts He, as surety, has united the divine and human nature together in his own person, and therein given assurance of reconciliation; and he has, as surety, united God and man together in the bond of the everlasting covenant. He pleads with men to keep their covenant with god, and he pleads with God that he will fulfil his promises to men, which he is always ready to do in a way suitable to his majesty and glory, that is, through a Mediator.
      6. There is a remarkable change in the number of the priests under these different orders. In that of Aaron there was a multitude of priests, of high priests, not at once, but successively; but in this of Christ there is but one and the same. The reason is plain, The Levitical priests were many, because they were not suffered to continue by reason of death. Their office, how high and honourable soever, could not secure them from dying; and, as one died, another must succeed, and after a while must give place to a third, till the number had become very great. But this our high priest continues for ever, and his priesthood is aparabaton – an unchangeable one, that does not pass from one to another, as the former did; it is always in the same hand. There can be no vacancy in this priesthood, no hour nor moment in which the people are without a priest to negotiate their spiritual concerns in heaven. Such a vacancy might be very dangerous and prejudicial to them; but this is their safety and happiness, that this ever-living high priest is able to save to the utmost – in all times, in all cases, in every juncture – all who come to God by him, Heb_7:25. So that here is a manifest alteration much for the better.
      7. There is a remarkable difference in the moral qualifications of the priests. Those who were of the order of Aaron were not only mortal men, but sinful men, who had their sinful as well as natural infirmities; they needed to offer up sacrifices first for their own sins and then for the people. But our high priest, who was consecrated by the word of the oath, needed only to offer up once for the people, never at all for himself; for he has not only an immutable consecration to his office, but an immutable sanctity in his person. He is such a high priest as became us, holy, harmless, and undefiled, etc., Heb_7:26-28. Here observe, (1.) Our case, as sinners, needed a high priest to make satisfaction and intercession for us. (2.) No priest could be suitable or sufficient for our reconciliation to God but one who was perfectly righteous in his own person; he must be righteous in himself, or he could not be a propitiation for our sin, or our advocate with the Father. (3.) The Lord Jesus was exactly such a high priest as we wanted, for he has a personal holiness, absolutely perfect. Observe the description we have of the personal holiness of Christ expressed in various terms, all of which some learned divines consider as relating to his perfect purity. [1.] He is holy, perfectly free from all the habits or principles of sin, not having the least disposition to it in his nature; no sin dwells in him, though it does in the best of Christians, not the least sinful inclination [2.] He is harmless, perfectly free from all actual transgression, has done no violence, nor is there any deceit in his mouth, never did the least wrong to God or man. [3.] He is undefiled, he was never accessory to other men’s sins. It is a difficult thing to keep ourselves pure, so as not to partake in the guilt of other men’s sins, by contributing in some way towards them, or not doing what we ought to prevent them. Christ was undefiled; though he took upon him the guilt of our sins, yet he never involved himself in the fact and fault of them. [4.] He is separate from sinners, not only in his present state (having entered as our high priest into the holiest of all, into which nothing defiled can enter), but in his personal purity: he has no such union with sinners, either natural or federal, as can devolve upon him original sin.

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