The Straight and the Narrow

"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it". Mt 7:13-14

Jesus Christ, toward the end of His Sermon on the Mount, puts forth this famous passage concerning two ways, an oft repeated image within Scripture, and may also be found in the Didache (1:1-6:2). The powerful imagery here is one that depicts a few v.s. many scenario in terms of salvation, or entrance into (eternal) life. This text is often misunderstood as teaching an exclusivity concerning salvation, being for the few, while condemning the masses. And often it's presented as being based on whether or not one has become a believer or not.

In v.14 the Greek word for 'straight' as for the gate which leads to life, is stenos, narrow (from obstacles standing close about): strait- Strongs. And the word translated as 'narrow' is thlibo afflict, narrow, throng, suffer tribulation, trouble -Strong's, 1) to press (as grapes), press hard upon; 2) a compressed way: 2a) narrow straitened, contracted; 3) metaphorically to trouble, afflict, distress -Thayer Greek Definitions. This word is translated as 'throng' in Mk 3:9, that Christ had to enter a ship so the crowds would not throng him, or crowd him; and also is related to the word translated in Lk 8:45 as 'press', which means to crowd (from every side). Anyone whose been in a 'rock concert' crowd, or a mob of people, knows what this feels like; to be in a sea of people, to be pushed about, pressed upon from everyside, and carried beyond your control by the mere force of the crowd.

In this instance, it is by two sides that one is pressed, thronged, or distressed by. The Amplified Version words it this way,

"But the gate is narrow (contracted by pressure) and the way is straitened and compressed that leads away to life, and few are those who find it.." v.14.

I was thinking on this passage the other night, and what came to my mind literally was the idea of a birthing canal. And Christ did relate entrance into the Kingdom of God as a being born of water and of Spirit (Jn 3:5).

What would be the pressures that would throng us on our way to entering life? With what are we contracted, and straightened? Based on an understanding of the Sermon on the Mount (Mt 5-7), it is evident that one side is the dangers of legalism: as the Pharisees who rely on the righteousness which is by the Law (Rom 10:5), who feel that they're righteous because they've not committed adultery, or they've not murdered anyone, when all the while they missed the spirit of the Law which is of the heart as in not lusting, or not hating anyone (Mt 5:27-28; 43-48). On the other side of this straightened way is the dangers of lawlessness (iniquity): this is as those who say, "Lord, Lord", yet do not the things that He says (Mt 7:21-23). These may be those who think that they rely on the righteousness which is by faith (Rom 10:6-10), but who suppose that they can now sin because they're not under the Law, but under grace (Rom 6:1-2, 15).

These are very real dangers, and make for a perilous journey for those willing to travel this narrow and straight way. First, we have to realize what is going on in the paradox of eternal life as presented in New Testament Scripture. As believers, we know that we have eternal life simply by believing on the Lord Jesus Christ, and trusting in what He did for us on the Cross:

"He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." Jn 3:36

"But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name." Jn 20:31 (See also Rom 3:21-26; 4:5).

While eternal life is ours upon believing, coming to faith in Christ, eternal life is also portrayed as synonymous with the Kingdom of God, which must be entered into, often with great distress and tribulation. Both sides of this very compressive pathway are brought out in two accounts:

1) The dangers of legalism: The story of the Rich young ruler (see Mt 19:16-30), where a rich young Jewish man supposes that by 'doing' some good thing, he would gain eternal life. But Jesus shows him that if he sought to keep the Commandments of the Torah, that he would have to keep them all perfectly, as says the Scriptures (Rom 10:5; Lev 18:5). He says that with great difficulty that a 'rich man' shall enter the Kingdom of heaven (Mt 19:23). But here, don't just think of monetary riches, but also riches of self-sufficiency, supposing that we're rich in terms of morals, and keeping of the Law: "all these commandments have I kept from my youth up" -v. 20. But when Jesus stated how difficult it would be for such to be saved, the disciples were pretty shocked. But Christ said, "With men this is impossible; but with God all things are possible." Mt 19:26. In other words, we may enter into life, into the Kingdom only by God, not of our own effort which is impossible. Only through God, His grace and His Spirit, can we keep the righteousness (which exceeds that of the Pharisees) as described in the Sermon on the Mount.

2) The dangers of lawlessness: The question someone posed to the Lord, "Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able." Lk 13:23-24 (see also v.v.25-30). Here, salvation and entering into life, or the Kingdom are synonymous, though we may now have eternal life. Notice in the following verses that those who are thrust out from the Kingdom of God supposed that because they were merely associated with the Lord Jesus, in that they ate with Him, and that He taught in their streets, they would be recognized by Him. But He says to them, "I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity [workers of lawlessness]." v.27b.

Please consider this deeply, especially as both of these texts (Mt 19:16-30 and Lk 13:23-30) end with "the first shall be last, and the last first ". Notice that eternal life is something that we may possess immediately upon our believing on Christ, and being born again (Jn 3:3; 20:31; Eph 2:8-9), but that eternal life is also something we may enter into (Mt 19:17; Jn 3:5). The very fact that there's no cut and dry differentiation between eternal life as we enjoy it now through our faith in Christ, and eternal life as the Kingdom of God, or of heaven which we enter only through much tribulation (Acts 14:22; Mt 19:24) causes this perilous pathway into the Millennium, creating this compressive tension. Let those who wish to see a contradiction do so to their own peril. Let those who wish to choose one side over another side do so to their own peril. But let those who have ears to hear, let them hear~ Yes, we have eternal life, and yes it's a free gift of God's grace through faith, but also, as Peter said,

"Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ." 2Pet 1:10-11.

To fully understand, or appreciate the mystery of the Kingdom of God (which is only entered through much tribulation and personal cost) we must first differentiate it from eternal life which is a free gift of unearned grace- as true as that doctrine is, only to bring eternal life and the Kingdom of God back together when we understand this subtle difference, because in effect they're really one truth. It's this which underlines the fact that we will all be judged according to our heart, in light of the Sermon on the Mount. And this precludes us from judging our brother and sister on an ultimate basis, as entrance into life is a condition which is wholly a phenomenon of the heart, and not a mere fulfilling of outward requirements, nor conformity to man's ideas.

May all be blessed with Light.

The Doctrine of the Atonement as Foundational in Early Christianity

From the New Testament, written 1st century

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. Jn 1:29;

I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world... Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Jn 6:51, 53-56;

And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission [forgiveness] of sins. Mt 26:26-28;

And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many. Mk 14:22-24;

And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. Lk 22:19-20

And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, Was returning, and sitting in his chariot read Esaias the prophet. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. Acts 8:27-35

(Also, too many Scriptural references to cite, from the Gospels, the Pauline epistles, the book of Hebrews, the epistles of both John and Peter, and the book of Revelations refer to the blood atonement of the Lord Jesus Christ).

Origen lived A.D. 185-254, so the references below will reflect Christianity prior to him:

Let us fix our gaze on the blood of Christ and know how precious it is to His Father, because it was poured out for our salvation and brought the grace of repentance to the whole world. Clement of Rome, 1Clement 7:4 A.D. 80 [96/98?]

For the sake of the love which he had for us did Jesus Christ our Lord, by the will of God, give His blood for us, His flesh for our flesh, and His life for our lives. 1Clement 49:6b A.D. 80

I have learned, however, that certain persons from elsewhere, who have evil doctrine, have stayed with you; but you did not allow them to sow it among you, and you stopped your ears so that you would not receive what they sow. You are like stones for a temple of the Father, prepared for the edifice of God the Father, hoisted to the heights by the crane of Jesus Christ, which is the cross, using for a rope the Holy Spirit. Ignatius of Antioch, letter to the Ephesians 9:1a. A.D. 110

If, then, those who walked in ancient customs came to a new hope, no longer sabbathing but living by the Lord’s Day, on which we came to life through Him and through His death, - which some deny, - through which mystery we received faith, through which also we suffer in order to be found to be disciples of Jesus Christ, our only Teacher Ignatius, letter to the Magnesians 9:1 A.D. 110

...who cannot suffer, yet, for our sakes, accepted suffering, and who on our account endured everything. Ignatius, letter to Polycarp [disciple of the apostle John] 3:2b. A.D. 110

Everyone who does not confess that Jesus Christ has come in the flesh is an Antichrist; whoever does not confess the testimony of the cross is of the devil; and whoever perverts the sayings of the Lord for his own desires, and says that there is neither resurrection nor judgment, such a one is the first-born of Satan. Let us, therefore, leave the foolishness and the false-teaching of the crowd, and turn back to the word which was delivered to us in the beginning. Polycarp of Smyrna [a disciple of the apostle John], Letter to the Philippians 7:1-2 A.D. 135.

Let us, then, continue unceasingly in our hope and in the Pledge of our justification, that is, in Christ Jesus, who bore our sins in His own body on the tree, who did no sin, nor was guile found in His mouth; yet, for our sakes, that we might live in Hm, He endured everything. Polycarp, Letter to the Philippians 8:1 A.D. 135

When our iniquity was complete, and it had become perfectly clear that punishment and death were its expected recompense, and the time came which God had appointed to show forth His kindliness and power, - oh, the magnitude of the kindness and love which God has for man! - He did not hate us nor reject us, nor yet remember our evils. Rather, He was long-suffering, and He was patient with us. In His mercy He Himself took up our sins and He Himself gave His own Son as a ransom for us, the Holy for the wicked, the Innocent for the guilty, the Just for the unjust, the Incorruptible for the corruptible, and the Immortal for the mortal.

Indeed, what else could have covered over our sins except His righteousness? In whom was it possible for us, in view of our wickedness and impiety, to be justified except in the Son of God alone? Oh, the sweet exchange! Oh, the unfathomable accomplishment! Oh, the unexpected benefits! - that the wickedness of the many should be hidden in the One who is just; and that the righteousness of the One should justify the wicked many! Letter to Diognetus 9:2-5 A.D. 125/200


*I’ll stop there, as space doesn’t allow that I should continue in showing that the doctrine of Atonement for our sins through the blood and Cross of Christ was a consistent and foundational doctrine of the early Church (prior to Origen) since it’s inception by Christ Himself.


Amen.

An answer to Universalism

Below is a doctrinal answer for what's termed in Christianity as Universalism, which is the belief that either all men are right now saved, or that all will be saved eventually regardless of free-will decisions. While God wills, and has made available salvation to all men and women, He will not abrogate, or nullify His authority as King, which includes moral government. As long as creatures have free-will, and knowledge of moral obligation, there will be moral government which includes of necessity rewards for praiseworthy behavior, and punishment for blameworthy behavior. As long as God, and others have an infinite value and our creatural selves have a finite value in comparison, there will be moral government. And, as we’re dealing with the infinite worth of God, the duration of both the remunerate (reward), and punitive (punishment) aspects of moral government will also be infinite. As our rewards will endure forever, so too will the punishments. Though I have a hope that at least the punishments will perhaps end in some far off future world, at this point in what God has revealed to me, this can only be a hope.

Though, it is most noteworthy that for one to embrace universalism (that all men are saved, or will be saved) there must first be a denial of free-will. For if there is no free-will, why would there be a punishment for wrong doing? But on the flip-side, why would there be rewards either? And all 3 things are taught in Scripture: 1) Free-will; 2) Rewards; and 3) Punishments.
Also noteworthy, all major religions of the world, including ancient mythologies teach both heaven and hells:

Judaism; Christianity; Islam; Buddhism; Hinduism; Norse mythology; Greek/Roman mythology; Egyptian mythology; et. al.

There is the imperative feeling of the Gospel, and an immanency, and an immediacy to the Gospel, the coming of the Kingdom, and of Christ's Second Advent:

And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God. 2Cor 5:18-20.

And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee. Acts 24:24-25

Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: Who shall give account to him that is ready to judge the quick and the dead. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 1Pet 4:4-6.

Some remarks:

1. If all men are saved, what is the ministry of reconciliation? Didn't it already occur at the Cross? The grounds for reconciliation, but it is still imperative upon us to preach as ambassadors to those yet enemies by wicked works in their minds to be so reconciled.

2. Us? We're reconciled, but now we're ambassadors to them who are not yet reconciled. Why? Because those to whom we're sent have not yet received this reconciliation.

3. Why is God beseeching them by us? Why do we pray them in Christ's stead to be reconciled to God, if as in Universalism, all men are saved? Because as an act of free-will, all have not yet received.

4. Why are so strong of English words used above, beseeching, and praying, which implies a begging, an imploring? Because it's up to us, whether we listen, and receive the Gospel, whether we choose to be reconciled or not. This, too, is evidence that not all will choose to be reconciled. And it would be monstrous of God if He forced us into compliance, as if we're automatons, and not humans.

5. What was part of Paul's reasoning and remonstrating with Felix? Judgment to come. Did this mean that all will, or are saved? If so, then why did Felix tremble? Because he was in fear of his future, having a guilty conscience. And why did he not then repent at Paul's preaching though these things be true? Because he had his free-will decision, and chose to put it off for a more "convenient time", which may, or may not ever come.

6. What does "giving account" mean, if we're all to be saved? And what does "readiness" mean, if all men are saved, or will be saved? What would such immediacy or immanency mean? It would mean nothing if all are saved, or will be saved... where's the fire? What's the rush? It seems to "castrate" the severity and gravity of divine judgment.

7. Why is there a difference made here between the living and the dead? Because there are two separate judgments for the two classes, those alive in the spirit who will be judged before the Judgment Seat of Christ for their works (Rom 14:10-12; 1Cor 3:10-15; 2Cor 5:9-11), while the dead in spirit, those who die in their sins, will stand before the Great White Throne to be judged in terms of sentencing, dealing not with duration, but intensity of divine wrath (Psa 1:5-6; Rev 20:11-15). Thus there are two resurrections for each class, the living and the dead, and hence two separate judgments, the Resurrection of Life, and the Resurrection of Damnation (Jn 5:28-29).

8. Knowing therefore the terror of the Lord, we persuade men 2Cor 5:11a. Thus we preach, that those who are now in a position where they would be judged as men in the flesh, but live according to God in the spirit. Meaning that they would judge themselves now, for having lived in the flesh, that they might live in the spirit by the Precious Blood of Christ, and avoid future judgment in terms of the Great White Throne Judgment. As it is written, For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. 1Cor 11:31-32, thus as Peter said, judged as if men in the flesh, but live according to God in the spirit, so that they would not have to be condemned, or judged with the world, at the Resurrection of Damnation. Thus Universalism represents a dangerous heresy which pulls men and women away from the seriousness, and gravity of sin, coming judgment and God's right to judge. It undermines moral government, and seeks to overthrow personal responsibility by the denial of free-will. Also, it cuts cross-grain against the Great Commission which mandates that we preach a reconciliation to the world, offering men salvation from sin and forgiveness with God, which all that means nothing in terms of immediacy, and gravity if "all men are saved", or " all men will be saved", and it takes away the imperative spirit of the Great Commission and our responsibility to preach the Cross as God leads by the Spirit.

Amen.

Discussing the Divine Nature

How do we discuss the divine nature with other believers as a doctrine to be embraced, or rather as a Reality to realize?

We know 2Pet 1:4b states ...that ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. To 'partake' of the divine nature is to share in, to have in common with, to participate in. The divine nature being the Godhead, is the very nature of deity, His Essence, His Oneness, Absolute transcendence, and His immutable Being.

This blog entry is not meant to be an exposition of the doctrine itself, but rather a discussion as to how this doctrine is to be presented to other believers who may not be inclined to accept it.

The question of 'should' we share this doctrine I think is settled by the fact that the purpose of the 5-fold ministry (Eph 4:11) is to bring believers to a place of the very fullness of Christ, which would include a full participation in, and as the divine nature. And in Jesus' prayer, He prayed that we all might be one even as He is One with the Father (Jn 17:x). Also, He taught in that prayer that we mature in that Oneness (v.x). It is in our realization of our Oneness with God in the divine nature that we mature as believers.

Thus the question is not "should we...", but "how do we..." discuss this doctrine with other believers.

This is a question I'll explore in the near future, God willing. Or, if other wish to chime in, they can leave a comment. But this is something on my heart, and as soon as I receive more light on it, or if I discuss some experiences I've had discussing this doctrine, I'll create another post.

Thank you, and God bless.

Power of Words

Due to abuses from the 70's and 80's of the last century, from what has been termed the "Word of Faith Movement", as a back lash, much has been discarded by many Christians, and churches of the power and gifts spoken of in Scripture.

We may talk of several things, some of which have already been covered in this blog. We may talk about healing, the gifts of the Spirit, including tongues, prophecies, visions, dreams, etc.

But, relating to our last post, I think that one of the most tragic casualties of the reactionary responses of unbelief toward the Faith movement is that toward speech itself, as it is one of the most powerful tools the Christian has at his/her disposal. Now grant it, there were abuses by those who agian, suppose that gain is godliness (1Tim 6:5), who attempted to get rich through the power of "positive confession". And there were those who abused these doctrines in order to pursue their Americanized idea of what the gospel is.

Yet that others can abuse a principle, as in this case, the power of words, does not render the principle null and void. This is the same as to say that because others abuse the idea of grace, and live liscentiously renders the doctrine of grace moot. This would be horrible to approach the things of God in this manner.

The principle however still stands. God still created the Cosmos through His word, and we are still encouraged by the apostle Paul to as dear childeren be imitators of God (Eph 5:1). Also, in Mk 11:22 We are still told by Christ (as it reads in the original Greek) to have the faith of God (πίστιν Θεοῦ.). And, faith is still ...the substance of things hoped for, the evidence of things not seen Heb 11:1. Not only so, but our tongues are given a lot of power in Scripture:

Death and life are in the power [Heb. יד yad- power, or hand] of the tongue: and they that love it shall eat the fruit thereof. Prov 18:21.

By thy words shalt thou be justified, and by thy words shalt thou be condemned. Mt 12:37.

And, above all, Christ Himself is the Logos of God, that is the Word of God (Jn 1:1, 14). Therefore, all that can be known of God is revealed in the Logos as the complete expression of the Mind of God. All that will ever exist in actuallity and in potential of Nature, or Cosmos will do so through the Logos. Therefore, the Logos is the underlying Principle behind all things in any given world, be it spiritual, psychic, or physical. It then is no strange thing that we as Christ in the Earth would be exercising our God mandated authority, and dominion through the vehicle of speech.

We are told by Christ to speak to the mountains and the sycamine trees in our life (Mk 11:23; Lk 17:6); He Himself spoke to the fig tree, and it was cursed (Mk 11:13-14, 20-21). He spoke to deaf ears, and they were opened (Mk 7:32-35). He spoke to the dead, and they came back to life again (Jn 11:43-44). And as Christ said, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father . Jn 14:12.

Commanding Forth

Our words have power. This is denied in much of today's Christianity. But there is a good reason why this doctrine is denied much. It is because of the abuses of greedy Western Christians, who ...suppose that gain is godliness as Scripture states.

As a result, a very powerful tool, namely our tongue, is denied us in our Christian experience because of the excesses of the selfish believer. Because of this, many of our potential goes unrealized, because much remains in potential, awaiting us to call it forth verbally.

We are created in God's Image, and likeness, as such, we too are intended to have dominion, and subdue our environment. And a major weapon, and tool toward that end is our tongue. Just as God spoke the worlds into existence, He purposes that we would by faith speak forth 'our world' into manifestation. Our world, being our individual potential as known in Christ since the foundation of the Earth.

Picture, if you will, Christ standing before the tomb of Lazarus. Inside, though is our latent unrealized potential. As Christ, with that Christ Consciousness, we need to command that latency to "Come Forth!", even as Christ did in John chapter 11. He is the Resurrection, and the Life, and in relation to Him, our tongue becomes the conduit for life and power, that may then call forth the giftings, and callings of God.

Is Tithing for Today?

Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Mal 3:8-9

It is commonly believed in most churches and Christian denominations today that tithing is a God mandated activity to which we are all beholden as believers. It is taught in such a way in certain circles that tithing must be done even upon pain of eternal damnation.

Is this the Gospel, i.e. good news?

All one has to do to have eternal life is to believe on the Lord Jesus Christ, right? Can anything be added onto what He accoplished at Calvary? Was it not there where He said, It is finished- Jn 19:30? And yet tithing is presented in churches today as a kind of additional item to faith in Christ. Like, "Oh, you're a Christian because you trusted in Christ? Great! By the way, have you payed your tithes? No? You're robbing God, did you know that? And as a thief, you're going to hell..." This is at least how I've heard it preached back in the day. This may be an extreme example (I hope), but this is the logical conclusion to this line of thinking. The doctrine may be presented more subtley, but its implications as a contradiction of sola fidei are obvious.

What does Scripture actually teach on tithing?

Aside from the Old Testament, which I say is entirely focused on National Israel, or on ceremonial requirements of the priesthood, I will only concern myself with New Testament thought. That being said, I will mention that the text with which we began this topic refers to the Children of Israel as understood by the prophet Malachi.

A final Old Testament mention of concern is the famous reference to Melchizedek when Abraham met him (Gen 14:18-20). This is often used, especially as the author of Hebrews refers to it (Heb 7:1-10). But given the context, the author of Hebrews is not mandating tithing, but is comparing the priesthoods, the Aaronic v.s. the Melchizedeccan priesthood, temporal v.s. eternal. The point has been made that since Abraham paid tithes to Melchizedek, and the priesthood, to which our Lord is High Priest forever, is eternal, then tithing too is an eternal principle.

The above is one of two examples of tithing given in the New Testament:

1. The Hebrews 7 reference; and 2. Jesus's statement to the Pharisees (Mt 23:23).

Lets briefly deal with each one:

1. Hebrews 7:1-10 is dealing with the eternal and heavenly Priesthood to which Christ our High Priest belongs. When it speaks of tithing, as in the text, And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. Heb 7:8; and, And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren though they come out of the loins of Abraham v.5.

First of all, the Temple was still standing when this epistle was written prior to its destruction in 70 A.D. (V.5, and 11). Thus the tithing mentioned here pertained to the Temple service. In Christ receiving tithes in heaven, as it is testified that He lives, it is to say that the tithes given to mortal men, Christ the High Priest received them in their true substance and meaning, and not the physical coinage, or currency. It is a recognition, and assertion of Christ's eternal priesthood being spoken of, while the earthly Temple yet stood.

Second, the command to take tithes was given to the Levitical Priesthood in relation to their brethren the children of Abraham, that is, the Jews. This command to tithe was according to the law, of which we no longer are justified by the keeping of the law, but rather by faith in Jesus Christ (Rom 3:21-28).

2. Jesus' statement to the Pharisees (Mt 23:23): Woe unto you, Scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

First, Jesus spoke to how the Pharisees were so focused on the smallest matters of the law, which in this case was tithing off of the very plants (Lev 27:30; Dt 14:22), while neglected the more weightier, and more important issues of law, judgment, mercy and faith. He's saying take care of the weightier matters first, then do not neglect these lighter obligations. Because these Pharisees were still under law, Christ fully expected them to fulfill even their tithing obligations which included tithing off of all plant-life.

Second, if we take what Jesus is saying here as our mandate to tithe, then we must take it all the way, and tithe off of all our plants in our garden, trees in our yard, and spices off our spice-rack.

What then is our approach to giving to be in the New Testament? As the apostle Paul said, But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 2Cor 9:6-7.

This then is the conclusion, that the doctrine of tithing is a remnant of Old Testament law, in effect under the Levitical Priesthood while the Temple yet stood in Jerusalem. But performing these deeds of the law can by no means justify us, nor are we made righteous thereby. Instead, by faith in Christ's blood are we justified. As for giving in the New Testament Church, if we're sparing with God, He'll be sparing with us. If we're bountiful, and hilarious ( the Greek meaning for "cheerful") in our giving, God, too, will be bountiful with us. But it will be in accordance, not to Old Testament law, but as we purpose in our hearts, so we give. We are not to give grudgingly according to selfishness, nor yet out of necessity, which is in obedience to some mandated law (such as the doctrine of the tithe), but cheerfully in accordance to how we purpose in our heart. Christ Jesus inaugurated the service toward God that is of the heart, toward the spirit and intent of moral law, which is love, and not according to the letter of a carnal commandment. This approach of the heart includes how we give to Him, not of the necessity of law, but the free-will motivations of a heart in love with Him.

Original Sin?

A commonly held view is that we were all born sinners. This view is based on what is called the doctrine of Original Sin. Which belief holds that because of Adam and Eve's sin in the Garden of Eden (see Gen 3.) all mankind were born sinners, as if "sin" were a physical phenomena that passed down to us genetically, causing us to be sinners.
This view taken for granted as true by most Christians is tacitly false! But before we can consider the truth, we must avoid the smoke screen of labels we so readily place on each other, and one another's views. Much like in modern politics, we label one a liberal or a conservative, a Republican or a Democrat. These labels can obscure the truths we face in society, and are actually smoke screens which seek to polarize us against each other as Americans, and nullify true and honest debate over political and social issues. And so we should avoid labelings such as Arminianists versus Calvanists, or Augustinian versus Pelagian.
To be sure, Original Sin is not held to be true within Judaism. If this is so, it should cause us as Christians great ponder. Why? Because for us, Christianity was not meant to be an elaboration of the Jewish faith, but a fulfillment of it. Thus, other than revealing Who the Messiah is, and His teachings, the rest was already in place through Judaism. And so, if the Jews don't believe in Original Sin as presented above, why do we?
Scripture, of course is the final arbiter of these matters. And to be sure, each will state his case based on their favorite texts. But the Bible cannot support both positions.
Some of the texts oft quoted in support of this doctrine, there are:

• Behold, I was shapen in iniquity; and in sin did my mother conceive me.- Psa 51.5.

Yet is that what this text teaches? It is enough to say that while we were being formed in the womb, and during our very birth, it was in an iniquitous world, and into a sinful environment. As the apostle John said, ...and the whole world lieth in wickedness- 1Jn 5.19b.

• Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned- Rom 5:12.

I think that this text has been made to say more than it actually does. The possibility of sin entered the world through Adam's transgression, or the phenomenon of sin entered into the world, not the sinfulness as a state of being for the human race, i.e. I'm human, therefore I'm a sinner. Death as a consequence for sin is attached to sin in the world. You sin once, as did Adam, you die (eventually). Notice the reason that death is universal, because that all have sinned.

The issue is a serious one, and has led to gross error in the Church. Because it promotes an erroneous view of what sin is. It turns sin into a physical phenomenon that is passed (some say through the blood!) down from father to son, and upon all Mankind. This relieves you and I of the responsibility of moral obligation. How could God judge me for my sins if I only did that which was my nature to do? Was I not born a sinner? Is a snake blamed for being a snake? Isn't it doing what is its nature to do? And yet the Bible defines sin thus, ...for sin is the transgression of the law-1 Jn 3.4b.
And to be sure, Adam was not born a sinner, yet he brought about the dynamics of sin and death into the world, albeit activated through our personal participation.
Neither did the angels that sinned have to be born sinners in order to damn themselves through transgressing God's moral law (2Pet 2.4). In fact, Peter's entire point would be lost if the angel's sin was not comparable to ours, which would not be the case if we were born sinners. Yet there is the reward of unrighteousness- v.13a, why? Because there is such a thing as blameworthiness and praiseworthiness, which would not make any sense if we were born with the natural predilections to sin. These were acquired through our freely choosing to disobey God's moral law of love for self-grattification, albeit at a very young age. But likewise our salvation through the cross of calvary, while also not automatic, but was freely chosen by those of us who believe.