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Matthew 25:34-36, 40
Then the King will say to those on his right, "Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me." ''Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me." The biblical tithing system was rather complex but very efficient. It provided a fund for the maintenance of the Temple in Jerusalem, as well as for the Levites and the poor. Local Rabbis had a job supplemented by the voluntary offerings of their congregants. Here is how it worked: The tithe of the first, second, fourth, and fifth year of the seven-year sabbatical cycle was set aside from the farmers in the land to be paid to the levites who themselves tithed from it to the priests (Numbers 18:30). The tithe of the third and sixth year, some years the owners ate themselves at Jerusalem (supporting the city through their business), and in others gave it to the poor (Deuteronomy 26:12-15). They are commonly called first, second, and third tithe. In this way, all Israel had a share in the support of the Temple, the priests, and the poor. This did not include voluntary offerings. If people failed in their tithing obligations, the Levites would not be able to do their jobs of teaching and caring for the Temple; this would result in a spiritual and moral downfall. The poor also would be affected, and God always hears the cry of the poor against their oppressors. Following the Words of the Master, the first believers in Jerusalem very much responded to their responsibilities towards each other and pooled resources so everyone would be cared for. Other communities of believers outside the Land did the same thing in order to survive (Acts 2:44-45; 4:32). Since we have no more Temple or offerings at the altar, each congregation today seems to have their own adaptation of the tithing commandments. In the case when a congregation owns a building, the great majority of the tithe either goes to the mortgage, the upkeep, upgrades, utilities, equipment, taxes, salaries, and insurances. Through the prophet Malachi, God accuses the people of Israel of 'robbing God' but they replied, "How have we robbed you?" "In your tithes and contributions," God replies (Malachi 3:8). These are good questions to ask ourselves too. Do we rob God? Do we rob God by investing it in fancy buildings rather that people made in the image of God? We may not have money but what about time? Time is a very precious commodity. Singles and young people should invest time in the children of those with children struggling to keep a schedule together, help with their house work, repairs, or home-schooling. Take the kids for a day and give the poor parents a break. Do we rob God of our money, time, or even of a talent we are supposed to exercise for the benefit of others? In my knowledge and experience, there are three cries which get priority in Heaven's halls: children's, the poor's, and those of a desperate mother.
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James 2:5
“Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?” Day after day newscasters from all sides of the political spectrum inform us of more signs of economic doom. Each side blames the other for the fate of their country’s ill economy and present what they consider would be the best scenario leading to a healthy financial recovery and stabilization. Political ethics of countries on the other side of the world are also to be blamed for one’s own economic woes. It is always so easy to blame failure and bankruptcy on others. It also sadly happens in domestic matters where in marriages one spouse blames the other for the family’s bankruptcy. Whereas the world’s financial woes are complex, a thorough reading through the financial ethics of the Bible should show us where the crux of the problem is. Whereas most religious organization Jewish and Christian content themselves with a minimum ten percent tithe, after thoroughly studying the work ethics, workers comps, and tithing system in the Torah, we can safely conclude that between jubilee observances and tithing in every way he is required and suggested to, a man would never be rich, wealth would be shared more equally, and the poor would be cared for and rehabilitated. It is not what we give that the Father looks at, but what we’ve got left after we are finished giving. A Jewish sage even concluded that the tithing system was a protection against the moral corruption that comes through the hoarding of unnecessary wealth. Excess is best invested when wisely shared. From this we can easily conclude that the biblical financial system is not based on capitalism but on sharing. The verses which seem to speak of prosperity as a reward for obedience really speak of prosperity according to the currency of the Kingdom of God which is virtue, not cash. The Bible does encourage the owning of private property (Micah 4:4), preparing for the future (Genesis 41), the wise handling of money (Luke 16:1-11), but it discourages the unnecessary selfish hoarding of wealth (Luke 12:15-21). It is to test our hearts that the great Father has allowed that some would be rich and able and others to be poor and insufficient (Proverbs 22:2). ‘Though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich (2 Corinthians 8:9)’ speaks of spiritual wealth and poverty, but if we are to pattern our physical lives according to spiritual truths, it is a good model of a proper use of physical wealth. |
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