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In today's religious marketplace, we are confronted by a host of hustlers competing for the Christian dollar.
Monthly in letters, weekly from pulpits, and daily over radio and television, their plaintive pleas arise, placing us under constant pressure to give. They make it sound like a matter of survival. They emphasize that obedience to God's financial laws is essential for our spiritual welfare, and don't omit to make mention of the fact that their financial survival will be jeopardized if we don't send them donations to pay their bills!
All of us want to help financially with the Lord's work. But how are we to know where to give, when to give, and how much? Are we left to fall prey to the various emotional and psychological gimmicks that preachers use? Is it a question of giving to the most persuasive of them, who somehow convinces us of his great needs? Perhaps in the end we begrudgingly respond because we feel guilty as a result of some trip that has been subtly laid on us.
What does a Christian do? Is there any help in the Bible?
When it comes to the Bible, preachers are divided, falling mainly into two camps. The first of these comprises those who advocate tithing.
The Tithing Fallacy
We don't want to get into a deep doctrinal examination of tithing, but we do need to clean out a few theological cobwebs which may still linger in some minds.
The first mention of a "tithe" is in Genesis. Abraham gave a tenth of his spoils to Melchizedek one time. In that single act, the author of Hebrews tells us, the whole of the Levitical priesthood showed the superiority of Melchizedek over Aaron. It was a one-time, voluntary incident.
Jacob also tithed. If God would go with him, he would give Him a tenth of all his increase. He knew of no "tithing law", and had never been brought up to tithe by his father Isaac. He did this spontaneously, of his own free choice.
Tithing was instituted as a law in the second year after the Exodus, along with the other Levitical laws connected with the worship of Israel via the Tabernacle. It was intended to provide the Levites with sustenance and payment for their services. It was introduced when those services began.
Many seem to have overlooked the fact that God specifically designated the
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types of increase which were subject to the tithing law. The tithe was only taken on agricultural products - crops, fruit trees, flocks and herds. There isn't a single instance of anyone ever tithing on monetary increase, inheritances, or other means of gain. In fact, even spoil was no longer to be tithed, though Abraham had given a tenth of it; instead, it was to be divided among Israel in a prescribed manner.
The only ones ever authorised to receive tithes were the Levites. Ever since the destruction of the temple in 70 A.D., it has been impossible to keep the tithing law. This is the very reason Orthodox Jews, who still believe in the validity of the old covenant over their lives, do not tithe! No one is qualified to receive tithes now that the priesthood and temple have gone.
There isn't a word in the entire Bible authorising anyone to tamper with God's law. It stands or falls as an entity. If one wishes to tithe, he must do so exactly as God commanded, neither adding to nor diminishing from the law. If we want to take up with keeping any part of the law, we are to do it all (Gal. 3:10; Deut. 4:2). We have no authority to pick and choose from among the various parts of the law, retaining the designated percentage of the tithing commandment, but applying it to income other than from agricultural sources, or disregarding to whom tithes are to be paid. Christian ministers are not Levites, and have no right to tithes!
Jesus' remarks concerning tithing were made while the old covenant was still in force. Right up until His death, He upheld the entirety of the Mosaic system (Matt. 23:1-3, 23). Those who quote Jesus in support of tithing should also quote what He said in regard to one who was healed showing himself to the priest and offering the prescribed sacrifices (Matt. 8:4; Luke 17:4). It is a simple matter of rightly dividing the Scriptures. Not all that Jesus upheld in His earthly ministry is retained after the cross!
During the early years of the church, Jewish Christians in Palestine basically continued in all the legal requirements of the old covenant. All who would be saved were to submit to those laws. This included the initiatory rite of circumcision, sacrifices, and no doubt tithing to the Levites who worked in the temple.
Paul, however, took a different course with Gentile converts. They were set free from the customs of the old covenant. Only four restrictions from the law were left upon them, in order not to offend Jews who lived in every city and
probably felt they needed to keep the law, even though converted to Christ. (See Acts 15.) God finally pronounced judgment on this mixture of old and new among Jewish Christians by eliminating the focal point of Jewish worship, the temple.
It is absolutely impossible for anyone today to truly obey the biblical law of tithing. But what are the alternatives?
A Law of Giving?
While teaching that if Christians don't faithfully set aside the first tenth of their paycheck they are robbing God, many preachers also know that tithing ensures a more consistent and greater income than if giving were left to the unpredictable whims of the people.
This presents a problem for those who reject tithing as an old covenant practice which is no longer binding. How are they to maintain the flow of funds into their coffers?
Many solve the problem by stressing that tithing has been replaced by a law of giving. They claim there is a moral duty for Christians to support their church enterprise. So they boldly urge financial support, and people are expected to give. Appeals go out in letters, from pulpits, and over radio and television.
Others carry the law of giving still further. There is gentle pressure for Christians to give at least as much proportionately as was required of Israel. If ten per cent was demanded of carnal, unconverted people, they reason, shouldn't we give more under the new covenant? Some suggest we haven't actually begun to give until we have bettered the ten per cent figure.
Naturally, the "tenth" is just a guideline, if you please, not a law!
But does the New Testament retain tithing even as a principle?
Surprisingly, God hasn't spelled out a framework to dictate how we should give. Neither has He given the church the responsibility of unilaterally determining when, where, or how much we are to give.
Giving certainly played a prominent role in the lives of early followers of Christ. But what many have done today is taken the art of spontaneous giving that was practiced in the New Testament and translated it into a binding
obligation. It has become one of the many "ought to's" of the church, and thus elevated to a position of law.
Why has this happened? Because of a fundamental flaw in understanding what is to motivate the believer's life and determine how we should live.
Is life in Christ an external set of principles which are imposed from without? Or is it a spiritual life-force dwelling within? This is the crucial issue. What is the direction of the process of change from the world's lifestyle to the believer's lifestyle? Is it from outside in, or from inside out? Does it proceed from law to life, or from life to law? Could it be we have gotten things not only upside down, but also inside out - or is it outside in?
The Way of Life
External "ought to's" can't create the Way of life. Adherence to all of the right principles cannot produce a renewed mind. Life in Christ is not a matter of being conformed to a code of conduct. It is being transformed by Life.
The mainspring of the Way of life is the operation of "the law of the Spirit of life in Christ Jesus" (Rom. 8:2). This law is remarkably different from a written code of law or set of external principles. It isn't a spiritually magnified code of conduct which puts emphasis on one's thoughts as well as actions. If it were, the list of do's and don'ts would make the nit-picking of the Talmud look like child's play. We would need to legislate on every thought, spelling out exactly how one is to think under any and all possible situations. The Jewish yoke of bondage would have nothing on the ponderous burden of such an ethic!
The Way of life spoken of in the New Testament isn't an external standard we strive to live up to. It isn't trying to copy the way Jesus lived while he was on earth. Though Jesus challenged people to try living as he lived, perfectly like his Father, that challenge was intended to show them their utter inability to duplicate such a life! He was pointing them to the absolute necessity of his own death on the cross.
The Way of life is Christ Jesus living his life in us by the power of the Holy Spirit. This isn't only the central fact of how we live, it is the ONLY fact. There is nothing we can add to it.
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The "law of the Spirit of life in Christ Jesus" is the moment-by-moment unfolding of Christ's life in our flesh. It is Him responding to all of life's situations in and through us. This is the way, the only way, that "every thought" can be brought into "the captivity of Christ". It is how we "let this mind" be in us "that was in Christ Jesus". It is what Paul meant when he said it was no longer he who lived, "but Christ lives in me".
Jesus is the Way. The Way of life is Christ in us in His own way, responding to life's situations as He would respond. We don't try to live that life. It flows spontaneously through us.
Just as it is impossible to create physical life in a chemical test tube, so it is impossible to create spiritual life in a theological test tube. Though there are certain basic chemicals involved in all living organisms, mechanically arranging them in the right proportions will not of itself produce life. Neither will externally imitating and artificially arranging the basic beliefs and actions common among believers produce spiritual life. We may assemble the correct doctrines, and we may take up the correct posings, but life comes only from life.
For us to have life, we must have Him who is the Way, the Truth, and the Life. "He who has the Son, has life; he who has not the Son, has not life."
Simulating life by urging external ought to's on people in order to bring them into conformity to the way Christ would act simply produces bondage. No matter how well-meaning we may be, we are saddling people with a yoke that will be fruitless. To measure up to the stature of Christ, we must take His yoke upon us so that His life flows through us. Life will then come easy.
This, then, is why giving, along with all other virtues, can never be reduced to the category of "ought to". It is a fruit of the Spirit, a manifestation of the personal presence of Christ in us.
Spontaneous Giving
The believer has become joined as one with Christ. So everything he has is available for the use of Christ. Not just ten per cent, but the whole of his income is under the control of the One who is his life. He has relinquished control completely.
Is new covenant giving left to the direction of the whims of the individual, as preachers fear it would be if they quit their pleadings? No, because it is "no longer I" who controls my finances, but Christ who lives in me! He is the one who has the final say. I cannot give ten per cent, or whatever figure I may feel is required, and then determine what I do with the rest. He directs all of my finances.
When giving is in response to inner spiritual motivation, it doesn't come from external pressure or a feeling of "having" to give. It springs from the direct inner commandment of Christ, in the heart, as his love constrains us (11 Coo. 5:14). Not even our own human concern and emotion are right motivations; our giving is to be an expression of the mind of Christ in us, as he thinks his thoughts through us. In fact, giving is one of the spiritual gifts (Rom. 12:6-8). It is Christ reaching out and meeting the needs of others through us.
Unless it comes through his love operating through us, even if we give all we have to others it is utterly worthless! (See I Coo. 13:3.)
Though the Jewish brethren were in dire need at one time because of a famine, Paul did not put any pressure on the Gentile churches to give other than what they themselves had already determined of their own freewill. Every man was to give as he purposed in his heart, under the direct guidance of Christ, and not of necessity - not under a sense of compulsion (11 Cor. 9:7).
Some have thought that Paul urged the Corinthians to give in this situation. But the truth is that they had volunteered to help when they learned of the need, because they had already heard the command of Christ in each one's heart. It had not been possible, however, for the gift to be received immediately; now that the time had come for it to be delivered, Paul said that it was right for them to do as they had planned a year earlier. Still, he emphasised that any gift ought to be as a result of wanting to give at heart and not simply because there was great need.
This incident does not establish a precedent for asking people to "sacrifice" for the "work of the Lord"! It was a one-time gift, not a regular collection. Neither were the Corinthians asked to sacrifice. They "reigned like kings"; they had abundance. Since they had received help from Jerusalem, they now had an opportunity to equalise the situation by giving out of their plenty. If a person wishes to sacrifice, that is up to him. The Lord had moved the Macedonians to do so, and they had had to beg Paul to take it because they were not materially prosperous and he had been reluctant. Never did Paul plead for money! Besides, this money was not to support his work at all, but was for
needy brethren.
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The major emphasis on giving in the early church is not for the planned expenses of a full-time ministry, but rather for meeting the needs of our fellow humans, such as family, friends, neighbors, even strangers, whether in or out of the church.
John said that if we have the love of Christ in us, we will not shut up the flow of compassion when we have the ability to meet a brother's need. Paul said that those who formerly sought only to get will want to labour in order to "have to give to him that needs." Jesus taught that it is more blessed to give than to receive. We are to "do good to all men" as opportunity arises, especially to God's people. The rich above all are to use their money "to do good", "contributing to the needs of the saints".
These and many other statements of the New Testament have to do principally with giving to individuals in need, not to giving to corporate "works of the Lord". Giving to our fellowmen is one of the most direct ways we have of serving Jesus Christ. When we do it unto "one of the least of these my brethren", we have done it to Jesus himself.
Too often in our age of organised, institutionalised giving, we relinquish the responsibility of distributing our gifts to others. We fail to be personally sensitive to the needs of those with whom we come into contact, and the inner voice commanding us to help is quenched. We miss out on the fulfillment that comes with the freedom of on-the-spot Christ-inspired giving.
When we know the daily reality of the indwelling Christ monitoring our lives and moving us into action, we realise that he brings to our attention and causes to cross our path those who are in need of ministry from him. Through us he continues the ministry of meeting men's needs that he began while he was here in the flesh. Giving, then,
moves from the artificial, mechanical fulfillment of a formula, such as placing an envelope in the collection plate each week, into the spontaneous ministry of Christ toward those he has chosen to have mercy upon.
What about the clergy then?
The New Testament does show people involved in full-time ministry. Paul told the Galatians it was good to provide for such people: "And let the one who is taught the word share all good things with him who teaches." He also expounded the right of ministers to be supported in I Corinthians 9. If someone ministers to you, you will want to minister to him, just as a man in the armed forces has his expenses paid, or as a farmer eats of his produce. Notice, however, that it is the individual meeting of needs that is spoken of here, not a pleading for funds so that a minister can "do his own thing", creating his own empire.
The present pathetic scene of massmedia preachers begging for money so they can expand their organisations is totally foreign to the early church's experience. There is no record of any minister asking for money for himself! Paul never asked the church for financial support. If God moved people to minister to his needs, he was grateful; if not, he simply did a job. Many times he suffered want, but there wasn't a word of complaint. He took it that such was God's intention for him at that
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Who Should Survive?
There is a very simple, practical way whereby any "work of faith" can demonstrate both to itself and others that it is indeed a work God wants done.
The purest expression of a true work of faith is to totally trust God to provide whatever income he chooses to send. The verse that says "ask, and it shall be given to you" isn't authorising us to ask others for money, but to ask the Father who gives all good things. There is no biblical example authorizing ministers to urge people to send them money.
If a ministry is really the Lord's work, because he has given that ministry something of value to share with others, he will provide the financial support he desires that ministry to have. It may not be what we think we should have, but we can be content in all circumstances once we know that we are in his hands totally. He is the one who then opens and shuts doors, as he wills. So we make our requests known to him when we feel he is leading us into a particular ministry, not to men.
If God has begun a ministry and is pleased with the fruits being borne, he will move upon the hearts and minds of his people to provide for that ministry without any pleading for money. He will cause his people to give spontaneously. If a man really wants to know if God is in what he is doing, let hint LET CHRIST DECIDE WHO SHOULD SURVIVE!
Instead of listening to the pleas of men for support and dutifully contributing out of necessity, we need to hear the "still, small voice" from within. This is the voice of the Good Shepherd, and he has promised that his sheep will hear his voice and follow where he directs. We will know where to give, not because someone has asked or can demonstrate great need, but because he commands us in our hearts.
And as we "shovel out", the Lord will shovel back - and he has a bigger shovel than any of us.
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• And God said, "Let there be light, and there was light (Genesis 1:3). Just three little words, "and God said," but what power in God's spoken words! The worlds were formed by the words of God.
• God has inherently placed power in the spoken word. Medicine is just beginning to discover what takes place in our bodies when positive words are spoken. Opportunity-spotting brain cells begin to function; problem-solving brain cells come to life and determination-energysing chemicals are released into the blood stream. Our bodies begin to gear up to perform what our mouth has spoken.
• Of course, the opposite is true when we confess negative things from our mouth. Our bodies begin to prepare us for failure, for weakness, for fear, and so on.
• This principle is brought forth in the scriptures in James 3:2, "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body."
• With these principles in mind, there are negative words that we need to replace with positive words. Here are some examples:
1. "1 can't!" I can do all things through Christ who strengthens me (Philippians 4:13).
2. "1 lack!" And my God shall supply all your needs according to His riches in glory in Christ Jesus (Philippians 4:19).
3. "I'm fearful!" For God has not given us a spirit of fear, but of power and love and discipline (11 Timothy 1:7)
4. "1 don't have faith!" For through the grace given to me I say to every man among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has alloted to each a measure of faith (Romans 12:3)
5. "1 am weak!" The Lord is the strength of my life (Psalms 27:1); But the people who know their God will display strength and take action (Daniel 11:32).
6. "1 can't overcome the enemy!" You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world (I John 4:4).
7. "I'm a failure!" But thanks be to God, who always leads us in His triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place (II Corinthians 2:14).
8. "1 lack wisdom!" But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption. (I Corinthians 1:30)
9. "1 am sick!" But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed. (Isaiah 53:5)
10. "1 have many cares!" Casting all your anxiety upon Him, because He cares for you (I Peter 5:7).
11. "1 am in bondage!" Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty (II Corinthians 3:17).
12. "1 am under condemnation!" There is therefore no condemnation for those who are in Christ Jesus. (Romans 8:1).
• Let us see that God is truly able in every situation and let us begin to confess what He is able to do.
"He is able to save completely all those who come to Him." (Hebrews 7:25)
"He is able to help those who are being tempted." (Hebrews 2:18)
"He is able to guard that which I have entrusted to Him for that (lay." (II Timothy 1:12)
"Who is able to keep you from falling and to present you without fault before His glorious presence." (Jude 24)
"He is able to do exceeding abundantly beyond all that we ask or think." (Ephesians 3:20)
• Realising the power of the spoken word, let us renew our minds to speak only those words that will bring life to those around us. As lights in a dark world, we must continually confess the goodness of God and His Word.
Courtesy VISION Magazine
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In Philippians 1, Paul tells us that, "For me to live is Christ." To him, this is a fact.
But among God's children today, there is a big misunderstanding. They think "for me to live is Christ" is a goal to reach. They must try to so live that they may arrive at the goal. It is a standard to reach; it is their expectation. Let us remember, however, that Paul is not telling us here that his goal is "for me to live is Christ." He is not saying that he must go through many years, trials, and dealings of God before he can reach the goal. What he says is that the reason he lives is Christ. Without Christ, he cannot live at all. This describes his present condition, not his goal. This is the secret of life, not his hope. His life is Christ; he lives because Christ lives in him.
Galatians 2:20 is another familiar verse among Christians. The misunderstanding many have with this verse is even graver than with Philippians l. Again, they take this verse as their goal, as their standard. How they pray and wait and long to arrive at a point where "it is no longer I that live, but Christ Iiveth in me."
But is Galatians 2:20 a hope? Is it a goal? Is it a standard to arrive at? Many make it so. They hope that one day they will arrive at the place where they no longer live, but Christ lives in them. This is their goal. What they fail to see is that this is God's way of victory, not a goal or a standard. It does not say what I should do that I may live; neither does it say what I can do to make me live. It
simply says that Christ lives in me.
Galatians 2:20 is not a standard or a goal. It is not something which is set high above man for him to exert his utmost strength to reach. Rather, it is the secret of life.
A Substitutionary Life
What is the secret of life? It means that the way of victory is not a goal but a process. Do not confuse the process with the goal. This is a marvelous grace God has given us. It is a way by which the defeated may overcome, the unclean may be clean, the common may become holy, the earthly may be heavenly, and Christian life is really exhausting. Many of those who have believed in the Lord do feel this way. They toil every day, sighing as they toil. They strive daily but always fail. They try to maintain a testimony, yet they disgrace the Lord all the time. Thus many say they are tired and weary of being Christians. To be a Christian has become a heavy burden.
Many try to resist sin, but do not have the strength. Yet, if they do not resist, they will have no inward peace. Many want to be patient but cannot. When they lose their temper, they feel uneasy in their hearts. They have no heart-strength to love; but if they hate, their hearts condemn them. They really feel it is a heavy burden to be a Christian. It gives them the sensation of climbing uphill with a heavy load. Many people will tell you that before they believed in the Lord Jesus, they were
the carnal may become spiritual. It is a way, not a goal. The way lies via a substitutionary life. As Christ is our substitute in death, so is He our substitute in life.
At the beginning of our Christian life, we saw how the Lord Jesus bore our sins on the cross so that by His death we were delivered from death, our sins were forgiven, and we were condemned no more. Today Paul tells me that because Christ lives in me, I am delivered from living. The meaning here is simple: since He lives in me, I no longer need to live. As He died on the cross for me, so now He lives in my place. This is the secret of victory. This is Paul's secret. He does not say, "I hope I will not need to live," or "I hope I can let Him live." He just says, "No longer live 1, for I have let Him live. Now it is no longer I who live, but Christ who lives in me."
May God enlighten us to see that man has no need to live for himself, because Christ can live in him. The day that you heard you did not need to die, you felt this was a great gospel. Now, in another day, you are hearing that you do not need to live. This is also a great gospel.
New believers often have lots of problems. If you instruct them how they ought to maintain a good testimony and live a good Christian life, how they should not love the world but resist temptation, how they must suffer, bear the cross, seek God's will and learn to obey God, they will think that the
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heavily laden with the load of sin; now, having believed, they are heavily laden with the burden of holiness. It is only substituting one burden for another: both burdens are tiresome and heavy.
If the situation described above is the case, it certainly means that these Christians have been misinstructed. It is wrong for a person to attempt to live the Christian life. We are not asked to do so. The word of the Lord says, "It is no longer I that live, but Christ liveth in me." This is the secret of Christian living. The Lord in me lives the Christian life, not 1. If I have been trying to live like a Christian, in patience, love, kindness, humility, sorrow or cross-bearing, it is rather painful. But if it is Christ who lives in me, in patience, love, suffering, or cross-bearing, it is joyful.
So, when you find brothers and sisters who are tired of trying to live like a Christian, you should tell them that there is something much better. This will be a great gospel to them. Tell them they have no need to live such a weary life. They need not exhaust themselves to live like Christians; neither do they need to bear a heavy load. As they once thanked God upon hearing the gospel that they had no need to die, now they can thank God as they hear Him say they have no need to live. What a deliverance this is from a tired, exhausted Christian life.
Death is painful, but for us to try to live before God is also painful. How can people such as we, who know nothing about God's holiness, love, the Holy Spirit, or the cross, live in the presence of God? Such a heavy burden is unbearable. The longer we live, the more we sigh. The longer we live, the more frustrated we are. The gospel delivered to you today is that you do not need to live. God has exempted you from living. This, indeed, is a great gospel.
Jesus I am you: you are /. I am not you; you are not l. We both are together an entirely new being.
- St. Gertrude
gospel is preached to him, telling him that the Lord does not expect hint to do good. Oh, this is a great gospel. The Lord does not require you to do good, neither does He want you to will to do good. He wants to come and live in you. The issue is not whether there is any good, but who does the good.
It is painful for you to try to live before God, for you can never satisfy His demands. You have to confess: "Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter" (Matt. 25:24). You are totally unable to answer God's requirement.
How, then, are you to live the Christian life? Certainly it is not by taking a carnal, sinful person to heaven and making him a slave. It is indeed fortunate that no carnal person does go to heaven for, were he to do so, he would
speedily want to escape. He would not be able to stand it even for one day. How could he endure God's demands? How different his temperament, opinion, way and outlook are from God's. If he were brought to God, he would want to flee away quickly.
Therefore, God's way and His secret for me is not in asking me to imitate the Lord Jesus, nor parceling out power to me in response to my begging that I may be like Christ. God's way for me is what Paul expresses, "No longer I that live, but Christ liveth in me." Do you notice the difference? It is no longer you, for God will not allow you to live before Him. It is Christ who lives in you and stands before the presence of God. So, it is not my imitating Christ, not my receiving the power of Christ, but letting Christ live in me.
You have to cone to this point of not 1, but Christ. This is the believer's life. Formerly I lived but Christ did not; now I do not live but Christ does. If a person cannot say, "Not 1, but Christ," he has no knowledge of what Christianity or the Christian life is. It is evident that he is merely hoping to live that it may be Christ and not him. But Paul tells us it is not this way. He tells us that the way is to let Christ live.
(from pp. 109-114 of Not l, But Christ, by Watchman Nee., published by Christian Fellowship Publishers, Inc., New York. Used by permission.)
Not I, but Christ
As it is good news that we need not die, so it is good news that we need not live. For a person to strive to live as a Christian is really an exhausting, impossible task. To ask an impatient, ill-tempered, proud person to live humbly will soon wear him out; he will be worn out trying to be humble. No wonder the man in Romans 7 was tired! "For to will is present with me, but to do that which is good is not." To daily will to do good, yet daily be unable to do it - how very tiring that is. Then one day the
"Henry has really progressed! He used to see himself as a cog in the wheel, then he saw himself as a digit in the computer, but now he knows that he is a unique expression of the living God!"
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