LIBERTY UNIVERSITY SCHOOL OF DIVINITY

by

Garold Anderson
May 8, 2016

Introduction Stewardship and giving are difficult subjects to address. However, Scripture is full of instructions concerning stewardship and giving. In the Old Testament there were various types of gifts the people of Israel gave. The tithe was demanded and various other offerings were excepted. With the arrival of Christ some people continue to question how His fulfillment of the law impacts the instructions of the tithe and giving found in the Old Testament. Some will look at the Paul’s teaching to the Corinthians as examples of a new rules for Christian giving. Was it Paul’s goal to abolish the concept of tithing or was he referring to some other form of offering? Using Paul’s instructions to the Corinthians this paper will argue that the New Testament offers new paradigm for giving separate from the Old Testament commandment to tithe.
Historical Background

Paul writes his second canonical letter to the church at Corinth in response to the report of Titus’ visit. Paul had spent a large portion of his ministry at Corinth, but in recently the relationship between Paul and the church at Corinth had been strained. After his departure from Corinth some problems and conflicts began to arise. In response to this Paul writes his first letter which was non-canonical to the Church at Corinth. During his ministry in Ephesus Paul heard of more difficulty and received a letter from the church in which they sought clarification to his instructions resulting the the letter now known as 1 Corinthians. Paul’s letter resolved some of the issues, however a new threat began to develop. Certain teachers calming to be apostles from Jerusalem started teaching and began to draw people away from Paul and the truth of the Gospel. This treat resulted in two very painful interactions between the church at Corinth and Paul. First, Paul decided to make a visit to the church which he would refer to as a painful visit. (2 Corinthians 2:1, ESV). In this visit is appears that someone in leadership openly attacked Paul. In response to this interaction Paul left and traveled to Macedonia. From Macedonia Paul sent an additional non-canonical letter which scholars refer to as the, “tearful and sever,” letter The result of this letter seems to have brought a majority of the church into repentance. However, there were still some questioning Paul’s Authority. This brought him peace, but Paul still knew that there was work to be done. This is the purpose of this second canonical letter to Corinth. Paul was preparing the church for his coming visit. As Paul second canonical letter to Corinth attempts to accomplish two things. First, Paul seeks to confront the false teachers in Corinth, and bring those who have accepted their teaching into repentance. Second, Paul wants to provide those who have repented to demonstrate their faith by separating from those who are false and to join in the collection for Jerusalem. The church in Jerusalem was experiencing a poverty. It is not known the exact reason for the poverty in the church, but what is known is that Paul saw this as an opportunity for the gentile Christians to aid their Jewish brothers. Paul also saw this as a chance to show a commonality and unity between both the Jewish and Gentile church. “For the church as a whole, the collection was an act of fellowship that would solidify the unity between the Jew and the Gentile as one people of God.” Paul writes his instructions to the Corinthian church in chapter 8 and 9 from this historical and contextual background. These instructions are actually a continuation and reminder from his previous instructions found in 1 Corinthians. In 1 Corinthians Paul says, “Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come. And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. If it seems advisable that I should go also, they will accompany me,” (1 Corinthians 16:1-4). What appears to have happened is that these instructions were not being followed out, and Paul is taking time in this letter to remind them of his instructions. Paul is urging them to show that they have been united again to him with this practical expression.
Are Christians Commanded to Tithe?

Before digging into Paul’s commands to the Church at Corinth a primary question must first be address. Is there a requirement for tithing in the New Tenement? In this debate there are two primary points of view. The first point of view sees tithing as a required act of service started in the Old Testament which continues for believers now. The second point of view instead believes that principles of the new covenant no longer demand a compulsory ten percent giving.
Those who adhere to a compulsory ten percent giving base this point of view on four central arguments. First, this is part of convent theology tithing falls under the topic of moral law. Summarizing this argument proponents divide the old testament law into civil, moral, and ceremonial law. The work of Christ fulfils the ceremonial law but does not deliver the believer from the requirements found in the moral law.

Second, this view believes that even though Christ fulfilled the law, the tithe exited prior to the law. In the book of Genesis Abraham gives a tithe to Melchizedek. Hebrews connects Melchizedek to Christ. ( Hebrews 7:15, ESV). Arguing that Melchizedek is a representative of Christ in the Old Testament this view believes that Abraham gave a tithe to Christ prior to the law and therefore current believers should do the same.
Answering these claims, those who believe that tithing is no longer compulsory would first argue that one cannot separate the civil, moral, and ceremonial law found in Scripture. Instead it would be argued, “While the idea that the Mosaic Law should (or even could) be divided into three categories (civil, ceremonial, moral) is untenable, all views on the Mosaic Law must take into account the crucifixion. “ Additional every part of the Old Testament system is simply a shadow of things to come. This includes the instructions on giving and tithing.
What then is the New Testament teaching on giving? Paul gives the best short and simple answer to this question when he says, “Now concerning he collection for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come. ( I Corinthians 16:1-2). From here one can see the following principles. First, it is the responsibility for everyone to give. Second, the amount should be reflective of the resources available to the giver. Third, It should be systematic. Rather than a compulsory ten percent every believer was to systematically give from their own ability to the work of the Gospel.
Paul’s Request

Paul comes to the Corinthian church with a certain level of expectation that they would join in the request he was making of them. Part of this is based in his hope that they have really been reconciled. As stated earlier their relationship has been strained and was in the process of being restored. One step of this restoration would be the Corinthian churches renewed commitment to the collection of the Jewish believers. Paul is operating on a standing social norm of the Greco-Roman society to ask for this gift. In the Greco-Roman society there existed a Patronage network which could be the context in which Paul is making his request. In this relationship clients at the lower end of the network (the churches) eagerly support the desire and will of the patron at the top (God/Christ) in response to the benefaction they have received from their patron, with a patron mediator (Paul) operating on his behalf.” In this relationship the mediator was responsible for the success and well being of the lower client, but also this mediator was to receive some element of honor, praise and obedience from this group. With this network in mind Paul was not soliciting a gift, but testing their commitment to the restoration of their relationship. The text seems to support this concept. For Paul’s instructions in this section little emphases is given on the need of the Jewish brother, but the obedience of the Corinthian church. Paul is continuing this motif when he speaks of grace. In the patron and client relationship there would be a steady stream of gift flowing from the patron to the client, nnd in return there would be a flow back to the client. Failure of the patron to give would endanger the ability of the patron to attract more clients. Also, failure to for the client to give back to the patron would result in shame and hinder further gifts from the patron. Centered in Pau’s introduction to this discourse is Grace. The churches of Macedonia have given a, “Grace of God,” (II Corinthians 8:1). Paul wanted Titus to continue to complete this, “act of grace,” (II Corinthians 8:7). Paul expected to see them excel in this, “act of grace,” (11 Corinthians 8:7). What is this act of grace? It is a reflection of the important of reciprocity in the patron client relationship. Central to this reciprocity was the concept of grace. “ When one spoke of the obligations involved in an exchange relationship, one spoke of ‘grace’ .” Therefore, when as the client received these “graces” from the patron their response would be to return back to the patron “graces.” However, one could not demand this gifts be given. That lack of demand did not reduce the expectation that they should be given. This would give clarity on why Paul would say that he “was not commanding,” them to give. (II Corinthians 8:8). To demand a gift would violate the nature of the patron and client relationship. Paul is also giving the Corinthian church an opportunity to show that the relationship between Paul and the church had been fully restored. He is doing this by presenting himself as the patron mediator. When Paul tells the Corinthian church he was not demanding the gift it reflects the mediator relationship. In this relationship the language of friendship would often be applied. This was his way of gently reminding them of their obligation as an evidence that the relationship has been restored.
Paul’s Instructions Paul fully expected the Corinthian church to respond to his request to aid in this collection. Therefore, Paul continues to give the Corinthians basic principles and instructions that they should follow. These instructions are not the only instructions on giving found in the New Testament, but they to represent the largest block of instruction on the topic of giving. Paul proceeds to give six principles for Christian giving with the Corinthian church should follow. Giving should transcend one’s circumstance, be done with joy, be proportionate to the giver, be sacrificial in nature, should be planed and consistent, and should be voluntary. These principles form the foundation of Christian stewardship.
Giving Transcends Circumstance
Paul begins his instructions by informing the Corinthian church of the example provided by the churches of Macedonia. The comparison from the churches of Macedonia and Corinth could not be more drastic. The churches of Macedonia were poor and struggling, while the Corinth church seemed to may the luxury of resources. The Macedonian church did not let their circumstances keep them from giving to the collection for the Jews. MacArthur explains in his commentary that, “Devout Christians give no matter what the situation, because even the worst circumstances cannot hinder their devotion to Jesus Christ.
Giving is done with Joy
Giving should never been done out of obligation to demand. As stated earlier there was in the patron and client relationship it would have been out of line to demand a gift. The Christian giver should not give in a begrudging way but in joyful response. Paul explains the heart of the giver when he says, “Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.” (2 Corinthians 9:7) Paul does not have seek a giver who would give with hesitation or under compulsion. Instead giving is done in a joyous manner, especially when the giver is suffering need of their own. This is because, “joyful giving to other and joy in one’s good fortune, even in the midst of one’s one poverty and suffering , is the sign of having received God’s Grace.”
Giving is Generous
Paul reminds the Corinthian church of the importance of being generous when he says, “he point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.” (2 Corinthians 9:6). Paul is using a farming motif to encourage the church to give in a generous model. The more seed a farmer plants the more grain the farmer harvests. This should not bring to a theology where one gives to gets. This is not what Paul had in mind. Instead this verse must be connected to verse 8 where Paul says, “And God is able to make all grace abound to you, so that having all sufficiency i n all things at all times, you may abound in every good work.” The grace Paul is referring to has already ben referenced above as the reciprocity of gifts from the patron to the client. Paul is letting the giver know that, “Rather the apostle contends that the God who supplies the generosity will also supply the resources 
for that generosity to use.”
Giving is Proportionate

One should not expect that every person gives the same amount. There should be no expectation for the poor widow to give the same amount or even the same percentage of giving as the wealthy business owner. Instead Paul gives three keys to the proportion giving. First, its according to ones possession. Paul said, “For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have.” (2 Corinthians 8:12). Additionally the proportional giving comes from one’s power. Paul explained that the Macedonians had, gave according to their means, as I can testify, and beyond their means, of their own accord. (2 Corinthians 8:3). Finally the proportional giving is based on ones prosperity. This was Paul’s instruction when he said, “On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come.” (1 Corinthians 16:2). Paul wanted each person to gave has they had prospered.
Giving Is Sacrificial

Giving proportionately does not carry the full picture of the Paul’s instructions on giving. One could read read proportionate giving and equate that to giving at a level of comfort. This would have been a consistent thought in the first century. Typically, in the first century you only gave when you had abundance. However, Paul uses the poverty of the Macedonian church as a model for the nature and depth of giving Paul expected. Paul explained, “for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part. 3 For they gave according to their means, as I can testify, and beyond their means, of their own accord,” (2 Corinthians 8:2-3). This extreme poverty could best be described as a “rock-bottom poverty”
Giving is Voluntary Paul reports that the Macedonians gave on their own accord. This is a unique word used only in one their place in scripture. Mounce explains this phrase to mean, “one who choses his own course of action: acting spontaneously.” There was no demand on the part of the Macedonian. They did it willfully. Believers are not under compulsion to give, but rather in response to Jesus they give of their own will.
Application
How then should the believer respond today with this information? What is the biblical model for giving? The believe should first understand that Giving is a response to the relationship they have with God. The question should not be what is the minimum I should give. This becomes the problem when people ask if tithing is a requirement. What usually they are wanting to do is explain away the little that they give. This should not be the case. The model of giving Paul explains is a generous, sacrificial, joy filed giving. Believers should endeavor to ever increase the amount that that give knowing that God will give additional resource for giving.
Conclusion
The discussion of giving and stewardship will continue to be a topic of tension and contention going forward. However, this paper has shown that Paul lays out a clear reason and model for Christian giving. No longer are believers required to give a compulsory ten percent offering, but rather they are freed to give any amount without compulsion. However, this freedom does not equal an defense for less giving, but sets the stage for a biblical model of giving based in the grace relationship they have in Christ.
Bibliography
Cranfield, Charles E B. 1989. "The grace of our lord Jesus Christ: 2 Corinthians 8:1-9." Communio Viatorum 32, no. 3: 105-109. ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 2, 2016 )
Thomas, Griffth, W. H. “A voice from the Past: The Grace of Giving.” Journal of Grace Evangelical Society, Vol. 4.1 (1991)
Guthrie, Geroge. Baker Exegetical Commentary on the New Testement: 2 Corinthians. Grand Rapids, MI: Baker Books, 2015.
Hafeman, Scott, J. The NIV Application Commentary on 2 Corinthians. Grand Rapids, MI: Zondervan. 2000. Kindle.
Jennings, Mark A. 2009. "Patronage and rebuke in Paul's persuasion in 2 Corinthians 8-9." Journal Of Greco-Roman Christianity And Judaism 6, 107-127. ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 2, 2016).
Köstenberger, Andreas J, and David A Croteau. 2006. "Reconstructing a Biblical model of giving: a discussion of relevant systematic issues and New Testament principles." Bulletin For Biblical Research 16, no. 2: 237-260. ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 8, 2016)
MacArthur, John. The MacArthur New Testament Commentary 2 Corinthians. Chicago, IL: Moody Publishers. 2003. Kindle.
Mounce, William D. Mounces Complete Expositary Dictionary of Old & New Testament Words. Grand Rapids, MI : Zondervan, 2006

Stedman, Charles. “Giving under Grace Part 2.” Biblotheca Sacra, Vo. 107.428 (Oct. 1995)

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[ 1 ]. Scott J. Hafemann, The NIV Application commentary on 2 Corinthian (Grand Rapids, MI : Zondervan 2000) 332., Kindle.
[ 2 ]. John MacArthur, The MacArthur New Testament Commentary 2 Corinthians (Chicago, IL: Moody Publishers2003) 163., Kindle.
[ 3 ]. Ibid., 176, Kindle.
[ 4 ]. Ibid., 176. Kindle.
[ 5 ]. .Hafemann, The NIV Application commentary on 2 Corinthian 319, Kindle.
[ 6 ]. Ibid., 319. Kindle.
[ 7 ]. MacArthur, The MacArthur New Testament Commentary 2 Corinthians 172. Kindle.
[ 8 ]. .Hafemann, The NIV Application commentary on 2 Corinthian 319. Kindle.
[ 9 ]. Ibid., 319. Kindle.
[ 10 ]. Ibid., 6523. Kindle.
[ 11 ]. Ibid., 6523, Kindle.
[ 12 ]. Köstenberger, Andreas J, and David A Croteau. 2006. "Reconstructing a Biblical model of giving: a discussion of relevant systematic issues and New Testament principles." Bulletin For Biblical Research 16, no. 2: 237-260. ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 8, 2016) 242
[ 13 ]. Ibid., 241.
[ 14 ]. Charles Stedman, “Giving under Grace Part 2,” Biblotheca Sacra, Vol 107;428 (Oct 195) 470.
[ 15 ]. Ibid., 471
[ 16 ]. Ibid., 473
[ 17 ]. Jennings, Mark A. 2009. "Patronage and rebuke in Paul's persuasion in 2 Corinthians 8-9." Journal Of Greco-Roman Christianity And Judaism 6, 107-127. ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 2, 2016).112
[ 18 ]. Ibid. 112,
[ 19 ]. Ibid.116.
[ 20 ]. Ibid. 117.
[ 21 ]. Ibid., 117.
[ 22 ]. Ibid. 119.
[ 23 ]. MacArthur, The MacArthur New Testament Commentary 2 Corinthians 5492. Kindle.
[ 24 ]. .Hafemann, The NIV Application commentary on 2 Corinthian 6564, Kindle.
[ 25 ]. Cranfield, Charles E B. 1989. "The grace of our lord Jesus Christ: 2 Corinthians 8:1-9." Communio Viatorum 32, no. 3: 105-109. ATLA Religion Database with ATLASerials, EBSCOhost (accessed May 2, 2016 ) 86.
[ 26 ]. W. H. Griffth Thomas, “A Voice from the Past: The Grace of Giving” Journal of the Grace Evangelical Society Vol 4.1 (Spring 1991).
[ 27 ]. Ibid.
[ 28 ]. Ibid.
[ 29 ]. George Guthrie, Baker Exegetical Commentary on the New Testament: 2 Corinthians, (Grand Rapids, MI: Baker Books, 2015). 430
[ 30 ]. William D. Mounce, ed. Mounces Complete Expository Dictionary of Old & New Testament Word (Grand Rapids, MI : Zondervan, 2006) 1101