Tithing: Enjoying one’s firstfruits with God.

TITHE taɪð noun One-tenth.

2. verb. Set aside a tenth of something, either as savings or as a charitable donation.

3. verb. Give [either a tenth, or any variable amount] to our church.

Most Christians define tithe as a donation to one’s church. But what we donate is pretty variable. Might be $20 a week, or $100 a month, or two hours of volunteer work (i.e. cleaning the bathrooms, vacuuming the carpets, sterilizing the toys in the nursery… you do sterilize the toys regularly, right? Babies put ’em in their mouths). It’s whatever we regularly donate, although some of us aren’t all that regular about it.

But for small churches, what we collectively donate isn’t always enough to cover our church’s expenses. Nor does it allow us to give pastors a stipend, or do much charity work… or pay the utilities or rent. Which is why Christian preachers so often feel they should remind us the word “tithe” comes from the Saxon teóða, “tenth”: It means a tenth of something. And that something would be your income. Whatever your job pays you, your tithe should equal a tenth of it—and that’s what you oughta be contributing to your church.

And you need to bring your whole tithe to church. ’Cause it says so in the bible.

Malachi 3.8-12 KWL

8 “Does any human cheat God like all of you cheat me? You say, ‘How do we cheat you?’

In tithes. In offerings. 9 You’ve cursed yourselves. The whole nation is cheating me.

10 Bring your whole tithe to my treasury: There’s unclean food in my house!

Please test me in this,” says the LORD of War. “See if I don’t open heaven’s floodgates and pour down blessing till you overflow.

11 I rebuke the blight for you: It won’t ruin your crops. It won’t kill the vines in your field,” says the LORD of War.

12 “Every nation will call you happy, and consider you a land of delight,” says the LORD of War.

Most preachers only quote verses 8-10, and don’t bother with verses 11-12. They should. These verses reveal the context of what the LORD actually means by מַעֲשֵׂר/mahašer, “tithe.” He’s not talking about Christians who are stingy with donations: He’s talking about Hebrews who didn’t contribute their crops to their community food closets. Old Testament tithing was about food.

I know; you might never have heard this idea before. You’d be surprised how many Christian pastors are totally clueless about this fact. I grew up Christian, and hadn’t heard any of this stuff till my thirties. But it’s all in your bible, hiding in plain sight.

Start listening to God.

When we pray, we’re not just meant to talk at God. We’re supposed to listen to him as well.

Which some of us are pretty good at. Others, not so much. We’ll do all the talking, then patiently listen for God to say something… and detect nothing. He mighta said something, but we’re not sure. Can’t tell. Why not? Simple: We got used to not listening to him.

Y’see, when we heard him in the past, it was usually because he was poking us in the conscience. We were sinning. Or about to sin. Or otherwise not resisting temptation. We figured sin would be way more fun, more satisfactory, more appropriate—everybody else is doing it—so we stifled our consciences. In so doing, we stifled the Holy Spirit who speaks to us through our consciences, and tells us, “Hey, quit it!” We blocked him out.

We’re so used to blocking him out, it’s hard to go back to not blocking him out. In fact the behavior you’ll see among many a Christian is to try to hear God when it’s convenient, and try to not hear him when it’s not. We wanna sin, so we basically try to gouge out our spiritual ears… and then wonder why they don’t seem to work anymore!

Well God can cure physical ears, so of course he can also cure spiritual ones. We need to relearn how to listen to him. So how do we start doing that? Duh: Quit ignoring your conscience. Stop sinning. Resist temptation.

Can’t follow Jesus where he’s going.

John 7.25-36.

Back a few verses, Jesus told his opponents,

John 7.19-20 KWL

19 “Moses didn’t give you the Law, and none of you does the Law: Why do you seek to kill me?”

20 The crowd answered, “You have a demon! Who seeks to kill you?”

Then he objected to how they violated Sabbath to practice ritual circumcision, yet when he cured people who couldn’t walk, this was somehow worse? Jn 7.21-24 But y’know, even though Jesus had a point, and made it very logically, humans aren’t logical. They did want him dead, Jn 5.17-18 and would eventually kill him.

Meanwhile some of Jesus’s listeners—who apparently weren’t aware the Judean leadership wanted him dead—debated whether that was truly so. Remember, in the first-century Roman Empire there was no such thing as freedom of speech and religion: You could be beaten or killed for heresy. Yet nobody censured Jesus from teaching in temple, so the question came up: Maybe Jesus was somebody important. Like Messiah.

John 7.25-26 KWL

25 Some of the Jerusalemites were saying, “Isn’t this who people seek to kill?”

26 “Look, he speaks boldly, and nobody says a response to him.”

“Maybe the rulers truly know this is Messiah!”

“Maybe the rulers truly know this is Messiah,” some speculated—for if Jesus is really Messiah, the Pharisees taught those who opposed Messiah would be destroyed with the breath of his lips. Is 11.4 (Paul later swiped this idea for 2 Thessalonians 2.8, and John transforms it into a sharp sword in Revelation 19.11.) Messiah would vanquish his opponents, take his throne, and rule the world. So if the Judean senate suspected Jesus is Messiah, it explains why they’d be hesitant to arrest him: They didn’t wanna get vanquished. They were hoping he’d vanquish the Romans, but certainly not them. So they let him be.

Others weren’t so sure he’s Messiah:

John 7.27 KWL

“But we know where this man is from.

If Messiah ever comes, nobody knows where he’s from!”

Y’might not be familiar with this idea, “Nobody knows where Messiah’s from.” This is the only time we see it in the New Testament. Not all Pharisees believed it—as proven elsewhere in the gospels, including this very chapter. In John 7.41-42, some Judeans stated they know Messiah comes from Bethlehem, Judea. Not Jerusalem; not Nazareth nor Capernaum; not the Galilee. And of course when the magi sought Messiah, the head priests and scribes pointed Herod to Bethlehem. Mt 2.4-5, Mc 5.2 They did so know where Messiah’s from.

But some Pharisees believed they couldn’t know. Not till after Elijah’s second coming, when he’d identify Messiah for everyone. Then they’d know… but till then, Messiah would be hidden, invisible, unseen, secret. The idea loosely comes from the apocryphal book 2 Esdras, also called 4 Ezra, in which Ezra had this conversation with God:

2 Esdras 13.51-52 KJV

51 Then said I, O Lord that bearest rule, shew me this: Wherefore have I seen the man coming up from the midst of the sea? 52 And he said unto me, Like as thou canst neither seek out nor know the things that are in the deep of the sea: even so can no man upon earth see my Son, or those that be with him, but in the day time.

In St. Justin Martyr’s dialogue with the Jewish philosopher Trypho, apparently Trypho likewise believed Messiah was hidden.

“But Christ—if he has indeed been born, and exists anywhere—is unknown, and does not even know himself, and has no power until Elias come to anoint him, and make him manifest to all.” Dialogue with Trypho 8.4

But like I said, not every Pharisee believed it. Christians today have differing theories about the End Times; so did Pharisees. Those who believed in a secret Messiah, figured knowing Jesus was from anywhere meant he couldn’t be Messiah. The rest probably didn’t know Jesus was born in Bethlehem but raised in Nazareth. Not that either group wanted Jesus to be Messiah: He cured people on Sabbath, y’know.

Targums: Pharisee translations of the bible.

The original New Testament was written in Greek. That’s because in the eastern Mediterranean, where Christianity originated, Greek was what Latin became in medieval Europe, and what English now is worldwide: Everybody’s second language, used because it’s everybody else’s second language. (Unless it’s your first. Greek’s my third.) When Alexander of Macedon took a shot at conquering the world in the 300s BC, he Grecianized everything he could find, left Greek colonies everywhere, and Greek became the language you needed to know for commerce and diplomacy.

But before that, it was Aramaic, the language of the Assyrian Empire and the neo-Babylonian Empire, both of which conquered northern and southern Israel in the 700s and 500s BC. The Hebrew-speaking Israelis were scattered throughout these empires, and when their descendants returned to Palestine, they spoke Aramaic. (And, after Alexander came through Palestine, Greek too.) Only scribes knew Hebrew.

Okay, but their bible (our Old Testament), with the exception of a few chapters here and there, was in Hebrew. If only scribes knew Hebrew, how were the rest of the population to know what was in the bible? Obviously the same way we do: Translation. The scribes’ usual practice was to read the bible in the original, then translate as they went, clause by clause.

And at some point, certain Pharisees decided to transcribe the scribes’ translations. Hey, if you don’t know Hebrew, and don’t always have a scribe around to translate bible for you, stands to reason you’d want your own copy available.

The scribes discouraged this. They didn’t want their off-the-cuff translations to become permanent translations, or to be considered official translations. Especially since they were in the bad habit of paraphrasing—adding details to the scriptures which aren’t in the text. Sometimes to clarify things, like when you’re telling bible stories to children or newbies… and sometimes to bend the text to suit their theology. I’ll explain that practice in more detail in a bit. In any event scribes didn’t want their alterations recorded for posterity.

But they were, ’cause we got ’em. The first written copies of these Aramaic translations appeared in the mid-first century. We call them targums, or targumím if you prefer the proper Aramaic plural ending. The Aramaic and Hebrew word תִּרְגּוּם/targúm simply means interpretation.

Aramaic-speaking Jews in Yemen still refer to targums because, duh, that’s their language. Aramaic-speaking Christians prefer the Peshitta, an Syriac translation of the Old and New Testaments first produced in the second century. But Christian scholars refer to the targums for two reasons: We wanna know how first-century Pharisees interpreted bible; and, like the Septuagint and Vulgate, we wanna compare ancient translations to the ancient texts to see how they interpreted it.

But because targums are Pharisee paraphrases, we study them with a certain amount of caution. You recall Jesus didn’t always agree with the Pharisees’ spin on the scriptures. Neither should we.

When people believe Christianity is a myth.

Christianity is an historical religion. It’s based on a man named Jesus of Nazareth, who lived and breathed and died in the first century of our era. He proclaimed God’s kingdom and described what it’s like, informed us no one could get round him to the Father, Jn 14.6 and despite being crucified by the Romans, physically came back from the dead and sent his followers to proclaim this kingdom on his behalf.

If none of this stuff literally happened—if it’s pure mythology, a fiction based on cultural archetypes instead of true events, which reflects humanity’s fondest wishes, meant to teach greater truths and bigger ideas instead of being taken as fact—then we Christians have a huge problem. See, when we join God’s kingdom we’re kinda expected to change our entire lives based on its principles. We’re also promised Jesus is gonna come back to personally rule this kingdom. But if Christianity’s mythological, then Jesus won’t do any such thing, ’cause he’s dead.

Oh, and if he’s dead, we Christians don’t get resurrected and go to heaven either. ’Cause that’d be part of the myth too. We’ve been had, and are massively wasting our time: Not only is there no kingdom of God, but we die, stay dead, and go nowhere.

1 Corinthians 15.17-19 KWL

17 If Christ isn’t risen, your faith has no foundation.

You’re still in your sins, 18 and those who “sleep in Christ” are gone.

19 If hope in Christ only exists in this life, we’re the most pathetic of all people.

Yet believe it or don’t, there are people who identify themselves as Christian, and believe the bible is mostly, if not entirely, mythology. You’ll find them among the Unitarians, though most of them don’t bother with organized religion. You’ll find them among cultural Christians, who approve of Christianity’s trappings but don’t really believe any of it; who go to church to feel spiritual, but think we Christians are silly for literally believing any of this stuff.