Daily Meditation

The Purpose of Prosperity

Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. (Ephesians 4:28)

John Piper

There are three levels of how to live with things: (1) you can steal to get; (2) or you can work to get; (3) or you can work to get in order to give.

Too many professing Christians live on level two. Almost all the forces of our culture urge them to live on level two. But the Bible pushes us relentlessly to level three. “God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work” (2 Corinthians 9:8).

Why does God bless us with abundance? So we can have enough to live on, and then use the rest for all manner of good works that alleviate spiritual and physical misery. Enough for us; abundance for others.

The issue is not how much a person makes. Big industry and big salaries are a fact of our times, and they are not necessarily evil. The evil is in being deceived into thinking a six-digit salary must be accompanied by a six-digit lifestyle.

God has made us to be conduits of his grace. The danger is in thinking the conduit should be lined with gold. It shouldn’t. Copper will do. Copper can carry unbelievable riches to others.

Christian Charity

Unlike Any Other

This from John Calvin:

The Lord commands us to do "good unto all men," universally, a great part of whom, estimated according to their own merits, are very undeserving; but here the Scripture assists us with an excellent rule, when it inculcates, that we must not regard the intrinsic merit of men, but must consider the image of God in them, to which we owe all possible honour and love; but that this image is most carefully to be observed in them "who are of the household of faith," inasmuch as it is renewed and restored by the spirit of Christ.  Whoever, therefore, is presented to you that needs your kind offices, you have no reason to refuse him your assistance.

Douglas Wilson's Letter From America

A Brief Theology of Designated Gifts
Church Government - Elders of the Church
Written by Douglas Wilson
Wednesday, November 03, 2010

So let us begin by defining terms. Financial support of the Lord’s work can be divided into two categories--tithes and offerings. With the tithe, the amount is specified by the Lord (10% of the increase, by definition), and then three broad categories are authorized as proper recipients of this tithe. Those three categories are the priests and Levites (Mal. 3:10), the poor (Dt. 14:28-29), and the tithe festival (Dt. 14:22-27). In addition to the tithe, we have the category of offerings, which were a function of votive fulfillment or of simple generosity. Hence the common phrase, “tithes and offerings.”

Since in Israel the poor were remembered every third year, there are two understandings of the tithe. Some see three tithes, one of them paid every third year, which would be a total of just over 23%. Others, like myself, take this as three legitimate places where the one tithe (a total of 10%) would go.

Offerings can either be “above and beyond” gifts to regular recipients of the tithe, or they may be generous gifts to projects that would not normally be funded by the tithe at all. Since offerings are not required, it is lawful for them to go anywhere it is lawful for money to go.

So translated into modern terms, the tithe can go to the church and its ministries, to the poor, or to some kind of Thanksgiving festival. How much of the tithe should go to the poor is not to be determined by the ministers, and how much should go to the ministers is not determined by the party planners. All this is determined by the one who has the responsibility before God to give the tithe in the first place. Now, this would obviously be just as true (if not more so) if someone determined to give an offering to any one of these three. If a man has the authority to give a financial gift to pay for playground equipment in a city park, then how much more does he have the authority to give it all to the poor, or all to Bible translation work? So in the Bible, both tithes and offerings are what we would call designated gifts.

We can see this more clearly if we ask to whom does the tithe belong? The scriptural answer is that the tithe is the Lord’s. It belongs to Him. The tithe is “holy to the Lord” (Lev. 27:32), and it is the responsibility of the tither to see to it that the recipient of the tithe really is holy. In a time of apostasy and declension, when the priests and Levites are corrupt, it was not a problem for a tither to redirect his tithe to recipients who were worthy. This is what happened, for example, with Elisha and his followers. They were not “official,” but they were holy men and dedicated to the Lord. Schools of the prophets were parachurch ministries, and yet a man from Baal-shalisha brought his tithe to them (2 Kings. 4:42-44). God was with them, and the tithe can be given wherever the Lord is.

In considering this, we need to remember the fundamental distinction between sins and crimes. A sin is defined by Scripture, but unless Scripture also assigns a public penalty that can be assigned by human authority, it remains solely a sin, and not a crime. This means that scripturally speaking, failure to tithe is a sin, not a crime. There is no record in Scripture anywhere of a penalty levied against a non-tither by anyone other than God Himself. God is the enforcer of the tithe, and He does in fact enforce it (Mal. 3: 8-9). The tithe is God’s tax. He collects it, He keeps track of it, and He has no need of an IRS to do His work for Him.

The task of the authorized recipients of the tithe is in gracious expenditure, not in legal collection. The church should use the tithe to minister, not to collect additional tithes. The poor should use the money given them. The attendees at the Thanksgiving festival should eat and drink the tithe, and do nothing else with it. But there is always pressure on the church to drift away from being a tithe recipient and into being a tithe gatherer. There is a deep problem with this, as we shall see.

The giver of the tithe is trusting God. “How do I know that God will bless the remaining 90%?” So also must the recipient of the tithe learn to trust God. “How do we know if God will continue to finance the work we have to do, unless we lean on the givers a little bit?” The whole point of the tithe is to demonstrate our total and complete trust in God. There is no arrangement of ecclesiastical finances under which trusting God becomes unnecessary.

The principle is that the tither has a great deal of latitude when it comes to the amount a particular recipient might get. But we should not misunderstand what is meant by latitude. He can’t use the tithe to buy himself a new flat screen television, for example, but he does have the authority to decide whether to give it to the poor, or to the Levites, or to poor Levites, or to throw a party for the Levites. Further, he can determined to give 10% here and 90% there, or the other way around. The entire system of tithes and offerings in the Bible presupposes the discretion of the giver. “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 Co 9:7).

Everything else being equal, those who are taught and ministered to by a particular church should support that church (Gal. 6:6-10), but this does not mandate that all his tithe must go to that church. He could give half his tithe to his local church, and give the other half to his cousin on the mission field, and not be doing anything contrary to what the Bible requires. The common (and erroneous) notion that the storehouse of Mal. 3:10 is referring to the church, and nothing but the church, is what might be called a self-serving doctrine. The storehouse was simply a tithe-barn, built to handle the tithes that would in fact some in.

This does not mean that every local church has an obligation to process all the tithes and offerings of its members, regardless of where the tithe recipients might be (a third cousin of a member’s nephew, now serving with YWAM, say). But it does mean that if a local church is committed to a particular minister or ministry, then they should be open to what might be called a tithe-feedback loop. They should be open to designated gifts for their ministers or ministries. A closed door to designated gifts means that a church is deciding to not allow themselves access to important information that can come from Spirit-led giving. Once that information is closed off, the decisions (which still have to be made) will be made in accordance with some policy or other. And thus it is that churches become bureaucracies.

In conclusion, three applications.

Give, and it will be given to you again (Luke 6:38). This is a foundational Christian principle. The foundational Christian principle is not “make sure others give,” or “make sure others give the right amounts or in the right way.” Parishioners should in fact be taught how to give the right way, but they should be taught this largely by example (Heb. 13:7,17). With regard to generosity, there are two principles we must keep in mind. The first is that we are commanded to give freely because we have received freely. Further, as we give freely, more will be given. Give and it will be given to you. The second principle is that if we have any concerns about how the people (for whom we are responsible) are giving, we should look first at how we are giving. Are they tight-fisted? Well, are we? The second principle is that leadership is fundamentally by example. Suspicion with regard to their gifts will result in them giving to us suspiciously. There is no better way to set envy in motion than this. There is no better way to fight envy than by setting an example of open-handed generosity.

Second, churches and established ministries should be constantly on guard against their temptation to try to manage the Spirit. But the Spirit blows where He wishes (John 3:8), and this is not always kind to our budget cycles. The Spirit works through donations as much as through prayer. To assign the Spirit’s work to some kind of upper level, and to keep our financial principles down below according to “accepted accounting principles” is a form of gnosticism. Keeping an area where we can “manage it” is yet another form of not trusting God, which was addressed earlier.

And last, financial accountability is crucial. It is essential (2 Cor. 8:18-20). Openness to the Spirit’s leading in donations is not code for “no accountability.” Rather, it recognizes that accountability assumes the answer to a particular question, one that we should all ask more regularly than we do. That question is by what standard? Biblical accountability does include some elements that every bookkeeper learns while getting a business degree at Babylon State U. Honest weights and measures are something that even unbelievers want, and Scripture requires that as well (Prov. 20:10). So there is overlap. But biblical accountability also requires open-hearted, open-handed generosity (Matt. 10:8). This kind of generosity is not setting accountability aside; it is one of the central things we are being held accountable to do.

And in order to cultivate this kind of open-handedness, both in and out, we are to be focused on what we want to give, and be completely open to any Spirit-led saint who wants to help us give it.

Meditation on the Text of the Week

Full and Final Settlement

Let each one do just as he has purposed in his heart; not grudgingly or under compulsion; for God loves a cheerful giver.
II Corinthians 9:7

In New Zealand we have a Treaty Grievance "industry". Its fundamental animus is the unlawful historical expropriation by the Crown of Maori land and assets usually as an outcome of the Maori wars. Its more recent and increasingly pervasive animus is a revisionist recasting of the Treaty of Waitangi, where it is claimed that Maori are co-partners with the government in ruling the nation.

This “Treaty partner” concept has been used to argue for Maori ownership in some proportional sense of all economic activity, resources, assets, and wealth in New Zealand. In general the governing apparatus in this country has accepted the revisionist recasting and has proceeded to agree to dolling out large amounts to Maori to reflect their rightful status as “Treaty partners”.

To some it is considered a thing most passing strange that the government and the country would accept so readily and easily the idea that any government of the day would dole out millions upon millions of taxpayer expropriations to a newly discovered category of beneficiary—that is, to so-called Treaty partners. But it is not strange at all.
Expropriation and redistribution is what almost all people in the country believe is the central role and competence of government—so settling Treaty grievances is business as usual, as is the ever expanding claims and newly discovered rights of Maori. It's simply the way the country works now, as it has done for the past eighty years.

From time to time the Crown and Maori will talk about “full and final settlements”. The idea is that the Crown will have settled once-and-for-all an historical grievance, so that no further claims can be made. Both parties would apparently agree—but a few years later, the Oliver Twist syndrome appears, and those who had once agreed that they had received “full and final settlement” are back, begging for—sorry, demanding—more.

An absolute classic of the syndrome was the “special deal” given to Maori business interests when the government was crafting its ludicrous Emissions Trading Scheme. Now under this nonsense, all economic activity and enterprise is to be taxed for producing carbon dioxide—that wonderful, life giving, green producing gas. But under the legislation Maori business interests are to receive special treatment, exemptions, and supports because when the respective tribes signed “full and final” settlements they had no idea that one day the businesses and wealth established as a result of settlement of grievances would be subject to a carbon dioxide tax. So, Oliver's bowl was whipped out, and more settlements were made.

Of course the country will just shrug and move on. Everybody knows that that's just what governments do. Expropriation and redistribution. Good on the Maori for being clever enough to push themselves to the front of the line.

But this reality remains: anyone who continually has to make atonement and provide restitution for wrongs is enslaved. Consequently, the nation is progressively becoming enslaved atoning and making restitution, atoning and making restitution, and so on. It is precisely for this reason that Christians are free—well, more accurately, they are bonded slaves to Him who has made them free indeed. Compared to our former state, His yoke is easy and His burden is light.

Our Gospel is that Christ has provided full and final settlement for all our sin. He has made atonement, and He has sat down at the right hand of God the Father. It is complete, full, final, and perfect. We are free. We no longer need to make repeated sacrifices or atonements for our daily sins. This is a wonderful release, since the longer we walk with the Christ in the light of His law, the more we realise the depths and pervasiveness of our sinfulness and its former robbery of God. If the Son sets you free, you shall be free indeed. How liberating for us is that cry from the Cross—it is finished! It is over. It is done. Full and final settlement for all the sin of all My people.

The implications are all consuming and extensive. They touch every part of our lives and daily existence. Amongst many other things, because of His full and final settlement we Christians are unmoved by the pseudo-guilt which the modern world would foist upon citizens and subjects. The mantra of needing to “pay up” and “settle” no longer has a hold over us. The pseudo-guilt of Oliver's bowl, offering us a way of atoning for past and present wrongs no longer has any impact or hold over our souls. Consequently, we are freed to give generously and cheerfully to those genuinely in need, rather than to those who have made begging a career and lifestyle choice.

Giving in a vain attempt to make atonement, or giving to make things right is compulsion, which is to be enslaved. For there is no end to it. Giving out of joy at being set free is a celebration of His full and final settlement for all our sin. Is it surprising, then, that the Scriptures declare that God loves and rejoices with the cheerful giver?