Martin Collins, maintaining that giving a gift strengthens the bond between individuals, bringing about a warm feeling in the giver toward the one receiving the gift, suggests that there is a sentimental dimension factored into offerings. Jacob, in his voluntary gift to the leader of Egypt (whom he discovered later to be Joseph) was not focused on the monetary value, but on the need to establish a positive relationship with him. Our offerings, likewise, are both obligatory and voluntary. God is not focused on a specific monetary amount, but on the attitudes behind our giving, particularly the attitudes of humility, gentleness and patience. God expects us to bring our offerings, walking worthy of our calling, bearing with one another in the bond of peace, which represents a chain of friendship. Properly giving an offering mends and strengthens our relationship with God, especially when we offer our entire lives, time, treasure, and talents every day.
David C. Grabbe: The specific instruction in Deuteronomy 16:16 is that, during the three holy day seasons of the year, we should not appear before God "in vain" or "with futility. ...
David C. Grabbe: As Part One closed, we considered what God says in Isaiah 55:10-11: "For as the rain comes down, and the snow from heaven, and do not return there, but water the earth, and make it bring forth and bud ..."
John Ritenbaugh, focusing upon Deuteronomy 16:16 and Exodus 23:17, the traditional verses calling for an offering, admonishing not to come to Holy Day services empty-handed, reminds us that we are not really giving God anything because He owns everything. The experience of giving an offering is for our benefit. We receive benefits by giving them. There are reasons beyond money to prepare an offering. Offering and sacrifice are not the same, but they are inextricably related. An offering is something we value highly which we want to bring forward to the altar. A sacrifice implies that something is put to death. God intends that we bring ourselves to the altar and then give ourselves as living sacrifices, mortifying the old man, our carnal nature, allowing God to consume our talents and abilities in His service, disciplining our bodies as we run our spiritual race. We must imitate our Elder Brother, Jesus Christ, who brought Himself to the altar, and then climbed onto the altar as a sacrifice. Similarly, when we are symbolically put to death in the waters of baptism, we offer ourselves on the altar as a living sacrifice—our reasonable sacrifice. God is showing us a major pathway to our spiritual goal of membership in His family.
John Ritenbaugh, reflecting upon the Middle East connotations casting disdain upon dogs, points out that the grounds of comparison may be their inclination to be sneaky, groveling scavengers feeding on the refuse of humanity, including human flesh. God's Word describes the ritual harlot and the sodomite as disgusting, vile dogs on the lowest echelon of humanity. The wages of a harlot or sodomite would defile any offering. God expects offering to Him to be undefiled, meeting His standards. An example is the Passover lamb, which was to be without blemish. The Israelites were not allowed to use livestock or produce from Gentiles or foreigners as offerings because they were contaminated. The very land metaphorically vomited them out. Consequently, the offerings we produce should emanate from the work of our own hands and not from any ill-gotten gains. When we give an offering, it should come from pure unsullied motives.
Martin Collins asserts that all human beings have a built-in, programmed need to sacrifice provided by Almighty God. Environmentalist extremists, abusing this wired-in need, feel smug satisfaction by sacrificing comfort and safety replacing SUV's and large vehicles with unsafe and uncomfortable, undersized and underpowered electric mini-vehicles, all the while jeopardizing the safety of their passengers. The misguided 'Progressives,' fearing Global Warming or climate change, based on bogus and "tampered with" science, have concocted all manner of frivolous sacrifices to give a false sense of satisfaction. On the other hand, when we give our offerings during the Holy Days, we are not making frivolous sacrifices, but are demonstrating our commitment and gratitude to God for the blessings He has generously showered upon us.
Martin Collins, acknowledging that, after Adam and Eve's sin, being in God's presence has been problematic for all of their offspring, points out that the intercessory prayer of Moses led to the promise of God to accompany His people and dwell among His people, sanctifying them by His glory. When God shows mercy, it is because He has chosen to do so. By going with them, God made them a special, distinguished people. Today, God's called-out ones are a distinguished people having the only religion based on truth. The most acceptable offering we could ever give is a broken and contrite heart, worshiping God in spirit and truth. Our offerings should consist of prayer, service to others, as well as material or monetary contributions, reflecting our gratitude for material and spiritual blessings, acknowledging God's presence in our lives.
Martin Collins, returning to the annoying questions asked by the priests in the book of Malachi as to God's alleged tardiness of justice, declares that their call for justice was unwise, considering that they would be fried to a crisp when they received what they deserved. The same applies to us: we need to be careful when we ask for justice, for our request might very well come back to bite us.. Those relentlessly begging for justice will indeed get what they ask for. Their presumptuous questions are all answered by Malachi, indicting both ancient and modern Judah and Israel. God's coming in judgment will be against those who are critical of His judgments. God, like a refiner of precious metals, will skim off the dross until He can see His face. Before the day of vengeance, a lengthy time of grace will precede, including 400 years from the time of Malachi to Christ's reading from Isaiah about bringing liberty and sight to the blind. Another 2,000 years have been added, and the same national sins, such as defiling God's Sabbath and robbing His tithes and offerings (both given before the Mosaic law), still dog our society today. Even though it is axiomatic, according to surveys conducted by Christianity Today and the Barna Group, that individuals who give 10% or more are generally better off than those who do not, the majority of modern Israel have cursed themselves by withholding tithes and offering, mirroring the days of Malachi and Haggai. All we have belongs to God, yet paradoxically if we give back 10%, we are incredibly blessed. Tithing provides for preaching the Gospel, Feast expenses, and helping the needy. Robbing God of His tithes brings curses on the created order, interpersonal relationships, and the covenental relationship. In the matter of tithing, God (1) calls for obedience to bring all the tithes into the storehouse, (2) issues a challenge to test Him, (3) accompanies His challenge with bountiful promises, and (4) reminds us of the ultimate blessing of being an example to the world.
Ronny Graham, asking how we respond to being holy, suggests that he formerly relegated that aspiration to widows, deacons, and people other than himself, but now he has reflected on the importance of separating oneself from the unclean and profane things of the world. Becoming holy is an arduous process spanning an entire lifetime, which includes embracing God's holy days, His tithes, and His spiritual gifts. Becoming holy takes continuous practice; one act of love or kindness does not constitute a composition of holiness. We are to invest our talents for the good of the entire body of Christ. The house of Israel (as well as the greater church of God) is scattered because collectively we have profaned God's holy name by our careless conduct. We are obligated to repent and be holy in all our conduct.
John Ritenbaugh, drawing comparisons between the vast offerings given collectively by the nation of Israel for the building of the temple, equaling 1 billion, 400 thousand dollars in today's wealth, and King David's personal contribution, in excess of 1 billion, 600 thousand dollars, avers that both were dwarfed into significance when compared to the widow described in Luke 21:1-4, who gave a paltry 2 mites—that's only a quarter of one cent. She gave considerably more because she sacrificed all she had, while the richer contributors gave from their excess. God, who needs nothing from any of us, nevertheless is moved when (1) we carefully and thoughtfully consider our offering, (2) we give it with a certain measure of sacrifice, (3) we give it in faith, and (4) we give it ungrudgingly, realizing that God is no respecter of persons, but measures each person's attitude and intent individually.
John Ritenbaugh, cuing in on Ecclesiastes 10:13, explains the context in which the statement "money answers everything" appears. Some people obsess about money, working their fingers to the bone to accumulate more. Money is neutral, but the inordinate desire or love of money has horrific, evil consequences. Money does indeed represent power, whether it equates to having more goods, influence over people, or control over one's life. Sadly, for those mesmerized by money, it is an illusory power, vulnerable to stock market crashes, inflation, and deflation—hardly something in which to put confidence. Money's perceived value may only be in the eye of the beholder. In the really important things in life, money is powerless. Wealth cannot buy the forgiveness of sins, eternal life, or God's Holy Spirit. Riches do not profit in the day of wrath. If we trust in our riches, we will fall. Wealth cannot compensate for bad character. If we do not have godly character, wealth will control us, leading to disastrous consequences. God commands us to bring an offering before Him, realizing that the money or wealth has the potential of being a competitor to Him. An offering gives God a clear opportunity to evaluate us, showing where our trust really is. God is our security, and we have already given Him control over our lives. Our willingness to sacrifice (or not to sacrifice) shows where our loyalty and heart really are. Our motivation to sacrifice should resemble the woman who washed Jesus' feet with expensive, fragrant oil, showing her immense gratitude for having her sins forgiven.
John Ritenbaugh, reflecting on Deuteronomy 28:63, suggests there is a context in which God rejoices in cursing or judgment. God's rejoicing does not always have to be attending to good or positive events, but sometimes in painful judgments. God can take satisfaction that He is doing the right thing. In the early days of the Radio Church of God, people seemed to exercise extraordinary diligence and resourcefulness in keeping the Sabbath and Holy Days, with virtually none of the perks we have today. A well-planned Feast can be a downer if we do not participate in serving or fellowship. If we do not give of ourselves, we will receive nothing in return. The Feast is not intended to be "one big blast," but a time of spiritual growth, which may take some helpful course correction. Their result, ultimately will be rejoicing. When we keep God's Holy Days just to please our materialistic appetites, we will be keeping the Feast in an unworthy manner, and are flirting with God's harsh judgment. Rejoicing is a choice; we have the power over our attitudes. If we seek God's direction, God will reciprocate by directing our paths. It is our obligation to make sacrifices during the Feast of Tabernacles, an event which requires more sacrifice than any other time of the year. Sacrificing and rejoicing are linked, although today the emphasis should be more on the spiritual rather than the physical aspect. We are expected to bring our harvest of spiritual fruits, also known as good works, bearing one another's burdens, uplifting one another. The Feast of Tabernacles is not expected to be problem- or trouble-free, nor will the Millennium be trouble-free, but it will be the most opportune time to produce the fruits of God's Holy Spirit, a time to rebuild the ruined and desolate places. When we begin to act like God, we will know that He is the Lord. The very fact that He has commanded us to rejoice means that it does not come naturally. Let us give of ourselves in service.
Many of us have been members of the church of God for decades, and because of our long association with God's festivals, we forget that new members have little or no idea how to keep them and can be intimidated about what God requires of them during these appointed times. Richard Ritenbaugh points out the foundational principles new members need to keep in mind in observing the Feasts of God throughout the year.
Members of God's church are required to give offerings during God's holy days (Deuteronomy 16:16), and we are told to give as we are able (verse 17). Both we and God will get more out of our offerings, especially spiritually, when we plan our giving.
How can we evaluate whether our Feast is 'good' or not? Using God's criticism of Israel's feasts in Amos 5, John Ritenbaugh shows that the pilgrimage locations of Bethel, Beersheba, and Gilgal provide instruction about what God wants us to learn from His feasts.
We tend to forget how different holy days and their offerings were under the Old Covenant as compared to the New. However, the important part of giving offerings remains the same!
John Ritenbaugh reminds us that the doctrines entrusted to us through Herbert Armstrong's apostleship remain a major plank in the foundation of our faith. Adopting a revolutionary stance (Proverbs 24:21) for the sake of change, variety, or relieving boredom will systematically destroy the faith once delivered. Through the sanctification process, we incorporate Christ's righteousness by obedience, prayer, study, bearing fruit, sacrificing, serving, and yielding to God's Spirit, enabling us to develop character. In the current scattering, God is testing us to see whether we will hold fast, resisting heresies and false doctrines. Our vision must be kept alive and ever growing or our zeal, motivation, and unity will wane.
Most of the time, the Israelites provide us with a bad example, but Mike Ford tells of one time in particular that their example illustrates a godly virtue.
In this comprehensive overview of tithing, John Reid explores the attitudes we should have toward tithing, the purposes of the tithe, and the benefits of tithing. Tithing expresses both our honor and love for God (the Supplier and Sustainer of all things) and our love for our neighbor, actively expressing God's great law. The first tithe is reserved exclusively for God's purpose, enabling the ministry to perfect the saints. The second tithe is reserved for festival purposes, enabling us to learn to fear God. The third tithe is used to show love for the helpless and people who have fallen on bad times. Incredible blessings accrue to those who keep these tithing principles.
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