Biblical Use Of Money

Today, tithing is not a commandment for New Testament believers. When Jesus Christ shed his blood it initiated the New Covenant and the Old Covenant (The Law) was done away with. Now that we are under the New Covenant, we live not by a set of rules but by the Spirit. In other words, we are not accountable to a set of law in which God says, "Do this and you will live". We live by the Spirit because God has written his laws on our hearts. This is why the Apostle Paul tells us in 2 Corinthians 9:7 that each one of should give whatever we have decided in our heart to give.

When God gave the Ten Commandments the people thought, "I don't murder; I don't commit adultery". They only did what the written law required, not realizing that the law required much more. They failed to realize that hating someone is the same as murder and lusting is the same as adultery. Many pastors are hurting their churches by giving people a scapegoat when it comes to tithing. What I mean is, I believe there are many people who probably feel like they should give much more than 10%, but because they are taught that 10% is all that God requires, they only give 10%. It's their excuse not to give more. Also, I believe there are those who for various reasons are struggling with finances and really can't afford to give 10% but they are put back under the law by these pastors who tell them they must tithe 10% or they won't be blessed. This is simply not taught in scripture. Give what you can and what you have decided between you and God and let no man judge you. I believe John Wesley says it best when he says, "Give all that you can".

Below I've included some quotes from the sermon titled, The Use of Money which I believe are good biblical guidelines for Christians.

In speaking of money he says:

In the hands of his children, it is food for the hungry, drink for the thirsty, raiment for the naked: It gives to the traveller and the stranger where to lay his head. By it we may supply the place of an husband to the widow, and of a father to the fatherless. We maybe a defence for the oppressed, a means of health to the sick, of ease to them that are in pain; it may be as eyes to the blind, as feet to the lame; yea, a lifter up from the gates of death!

It is therefore of the highest concern that all who fear God know how to employ this valuable talent; that they be instructed how it may answer these glorious ends, and in the highest degree. And, perhaps, all the instructions which are necessary for this may be reduced to three plain rules, by the exact observance whereof we may approve ourselves faithful stewards of "the mammon of unrighteousness."

The first rule is:

The first of these is "Gain all you can." Here we may speak like the children of the world: We meet them on their own ground. And it is our bounden duty to do this: We ought to gain all we can gain, without buying gold too dear, without paying more for it than it is worth.

Second he says:

Having gained all you can, by honest wisdom and unwearied diligence, the second rule of Christian prudence is," Save all you can." Do not throw the precious talent into the sea: Leave that folly to heathen philosophers. Do not throw it away in idle expenses, which is just the same as throwing it into the sea. Expend no part of it merely to gratify the desire of the flesh, the desire of the eye, or the pride of life.

He continues:

Do not waste any part of so precious a talent merely in gratifying the desire of the eye by superfluous or expensive apparel, or by needless ornaments. Waste no part of it in curiously adorning your houses; in superfluous or expensive furniture; in costly pictures, painting, gilding, books.

Third he says:

But let not any man imagine that he has done anything, barely by going thus far, by "gaining and saving all he can," if he were to stop here. All this is nothing, if a man go not forward, if he does not point all this at a farther end....Add the Third rule to the two preceding. Having, First, gained all you can, and, Secondly saved all you can, Then "give all you can."

He continues on this last point:

If you desire to be a faithful and a wise steward, out of that portion of your Lord's goods which he has for the present lodged in your hands, but with the right of resuming whenever it pleases him, First, provide things needful for yourself; food to eat, raiment to put on, whatever nature moderately requires for preserving the body in health and strength. Secondly, provide these for your wife, your children, your servants, or any others who pertain to your household. If when this is done there be an overplus left, then "do good to them that are of the household of faith." If there be an overplus still, "as you have opportunity, do good unto all men." In so doing, you give all you can; nay, in a sound sense, all you have: For all that is laid out in this manner is really given to God. You "render unto God the things that are God's," not only by what you give to the poor, but also by that which you expend in providing things needful for yourself and your household.

He concludes with:

Gain all you can, without hurting either yourself or your neighbour, in soul or body, by applying hereto with unintermitted diligence, and with all the understanding which God has given you; -- save all you can, by cutting off every expense which serves only to indulge foolish desire; to gratify either the desire of flesh, the desire of the eye, or the pride of life; waste nothing, living or dying, on sin or folly, whether for yourself or your children; -- and then, give all you can, or, in other words, give all you have to God. Do not stint yourself, like a Jew rather than a Christian, to this or that proportion. "Render unto God," not a tenth, not a third, not half, but all that is God's, be it more or less; by employing all on yourself, your household, the household of faith, and all mankind, in such a manner, that you may give a good account of your stewardship when ye can be no longer stewards; in such a manner as the oracles of God direct, both by general and particular precepts; in such a manner, that whatever ye do may be "a sacrifice of a sweet-smelling savour to God," and that every act may be rewarded in that day when the Lord cometh with all his saints.

I think John Wesley is right when he says "Render unto God," not a tenth, not a third, not half, but all that is God's, be it more or less;

04-28-2008 01:23

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