ROBBING GOD by James White

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 5, 1868

ROBBING GOD.

By James White

BY ELDER JAMES WHITE.

TEXT. “Will a man rob God?” Mal. iii, 8.

Robbery among men is bad enough; but to commit this crime against God, how terrible! “Yet ye have robbed me.” Many sin ignorantly in this respect. They are robbing God, and do not know it. And they, in their blindness, inquire, “Wherein have we robbed thee?” The answer of the great God to them is, “In tithes and offerings. Ye are cursed with a curse, for ye have robbed me, even this whole nation.” There are professed Christians all around us who are withering and dying beneath the Lord’s curse, and know not the cause. They are robbing God, and do not understand wherein. They had supposed that the obligation of tithes and offerings rested upon the Jews alone, therefore did not rest upon them.

In this, as well as in other things, the Christian church has been too liberal. It has given the sanctified rest-day of the great God, the holy Sabbath of the Lord, to the Jews, and has taken up with a day upon which God did not place his especial blessing. It has given the wise distinction between clean and unclean beasts to the Jews, for their benefit alone, while they have feasted on swine, turtle, lobster, frog, and the broth of abominable things generally. The Christian church, in its liberality, has ever given those moral and holy lessons respecting order and cleanliness to the Jews, and has suffered confusion and uncleanness of the flesh, as well as of the spirit, to reign in her midst.

The people have been badly instructed as to what was blotted out and nailed to the cross, and what was not affected by the change of dispensations. Some hold that both the ceremonial and moral laws were abolished at the crucifixion of Christ, while others go so far as to assert that “the entire Old Testament was done away in Christ.” But Paul, when speaking of the sacrifice and priesthood of Christ, as shadowed forth by the sacrifices and the priesthood of the Jews, says, “For the law having a shadow of good things to come.” Heb. x, 1. Again, when addressing the Colossians respecting meat, drink, and those feast days of the Jews, the apostle says of these, “Which are a shadow of things to come, but the body is of Christ.” Col. ii, 16.

The shadows of the Jewish age are lost in the great realities of the Christian age. When the substance is reached, the shadow vanishes. When the great Sacrifice for sin and the priesthood of Christ in the heavenly sanctuary, came, the Jewish sacrifices, the Jewish priesthood, and the Jewish sanctuary, passed away. But the great moral principles, and the great moral duties of order, purity, the celebration of the Creator’s rest-day, and the support of the cause of God, are as changeless as the character of God.

It is true that the system of paying tithes was brought out most definitely in the instructions which God addressed to the Jewish people; but the principle existed as far back as the days of Abraham.

“And Melchizedek, king of Salem, brought forth bread and wine, and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of Heaven and earth. And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.” Gen. xiv, 18–20.

The vow of Jacob embraces this principle.

“And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace, then shall the Lord be my God. And this stone, which I have set for a pillar, shall be God’s house; and of all that thou shalt give me I will surely give the tenth unto thee.” Chap. xxviii, 20–22.

It received the unqualified sanction of the Son of God.

“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.” Matt. xxiii, 23.

The tithing system is no more Jewish than the Lord’s Sabbath is Jewish, than the duty of cleanliness and holiness is Jewish, or than the God of Heaven is a Jewish God. Its object ever has been to sustain the cause of God. It was instituted as far back as God had a cause to sustain among the fallen sons of Adam, and was to continue unto the end. There are no reasons why it is not needed, and why it should not exist in the Christian age as well as in the Jewish. And as we near the close of the present age, when there is much to be done in a brief period of time, when all available means should be employed to save souls, the necessity of paying tithes for the support of the cause greatly increases.

To meet this necessity, God, by the mouth of the prophet, hath spoken, “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. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of Heaven, and pour you out a blessing, that there shall not be room enough to receive it.” Mal. iii, 8–10. Read this entire chapter, and you will not fail to see that it applies to the present dispensation. And more, you may conclude that it applies to the closing portion of the Christian age, just prior to the opening of the burning day described in the following chapter. This is the view I take of the subject, therefore apply what the prophet says of robbing God in tithes and offerings, to the present time. As a people we have robbed God in tithes and offerings. At least, many among us are guilty of this sin. We have adopted what is called, “Systematic Benevolence,” based partly upon the words of the apostle, “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come,” 1 Cor. i, 2; but fail to carry it fully out. The points in our system are,

Systematic benevolence, not compulsion.
Each one assesses his or her own property, and pays weekly according to the amount put down upon the book.
The amount paid is designed to be equal to a tithe, or tenth, of all their increase.
The natural increase is supposed to be equal to money at interest at ten per cent. A tithe of that would be one per cent., or not far from two cents a week on each one hundred dollars.

This system calls for but a trifle from the poor man, and binds no burden upon the rich, heavy for him with his riches to bear. And all who acknowledge its general equality and justness should assess their property for just what they would ask for it, should they wish to sell. Some do not do this. And as the plan calls for ten dollars annually on each one thousand dollars, the man who assesses his property at two thousand dollars, and has this amount set down on the book, when he is worth three thousand, robs God of ten dollars. “Will a man rob God?” Astonishing!

There is another way in which many of our people rob God in tithes. They do not bring into the account the annual increase of their property. To illustrate: A brother puts down his property for 1868 at two thousand dollars, and pays that year twenty dollars. During the year his property increases to three thousand, and for 1869 he sets it down at three thousand, and pays thirty dollars. But what was the actual increase of his property during 1868? Answer, One thousand dollars. What was a tithe of his increase that year? Answer, One hundred dollars. This man pays twenty

dollars instead of one hundred. He robs God of just eighty dollars.

On the other hand, there are those whose means are very limited, who have no increase. A tithe of their increase would be simply nothing. These, if they chose it, should be released from bearing any part in Systematic Benevolence.

And again, there are young persons who have neither lands, houses, money, nor stocks, who really possess thousands in good health, strength, constitution and genius. These are as accountable before God for what they possess, as the farmer and mechanic are for what they possess in lands, houses, shops, fixtures, &c.

And yet again, there are those who can earn little or nothing, from infirmity or age, who possess thousands. These should not excuse themselves because they cannot earn. They are as accountable to God for the stewardship of property in their hands, as if they had strength to labor and earn.

But it should be borne in mind that our system for raising means to sustain the cause is not systematic compulsion; but systematic benevolence. The spirit of benevolence should be encouraged, and each be left to act from choice. The system prospers best, and most in accordance with the will of God, in those churches where each member, with feelings of true benevolence, seeks to be honest and liberal with the great God.

“Will a man rob God?” What a fearful act! The subject of paying tithes is simple and plain. Each knows, or may know, his duty. The robber should not be urged. Don’t try to drive him. Lay the subject open before him, and let him feel, if he can feel, the sin of his course, then leave him with God. Remember, it is systematic benevolence, not compulsion, for which we plead. No place for strife here, brethren. Let all the friends of this system lead off liberally and cheerfully, and, sooner or later, others who do not feel the importance of it will be induced to follow.

We not only rob God in tithes, but we rob him in offerings. Here, too, the Christian church has manifested great liberality in giving to the Jewish church all the blessings of thank-offerings, peace-offerings, trespass-offerings, &c. These are no more Jewish than the Sabbath, the duty of cleanliness, paying tithes, or than our God is a Jewish God.

Righteous Noah, in coming forth from the ark, made a thank-offering of immense value. His entire career in connection with the deluge was one of sacrifice. He had preached one hundred and twenty years. He had invested an immense fortune in the ark. He had with much labor and expense prepared stalls for beasts, and lofts for fowls. And he had secured food for them all for one long year, while he, his family, and they, had been shut up in the ark. And now, as Noah, his family, and every living thing, came forth from the ark, and Noah stands upon terra firma again, where the noblest light of Heaven shines upon him, it is in his heart to make some demonstration of his gratitude before the God of Heaven for preserving mercy. But has not Noah sacrificed enough already?

God had said to Noah, “Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of the earth.” Gen. vii, 1–3. Of the clean beasts, and of the fowls of the air, Noah secured three pairs and a half.

At the close of one year’s confinement in the ark, God spake unto Noah, saying, Go forth of the ark, thou, and thy wife, and thy sons, and thy sons’ wives with thee. And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. And the Lord smelled a sweet savor. Chap. viii, 15–21. Noah’s extensive farm was very scantily stocked. The ark was of little or no use to him now. His principal available property was in the three pairs and a half of clean beasts and fowls. These, to raise stock, and for food, at that time, when every living substance was destroyed from the earth, were exceedingly valuable to the patriarch. Yet he takes a seventh part of these precious creatures and burns them up in the sight of Heaven, to show his gratitude for preserving mercy. Had Judas stood there and seen Noah burn up one-seventh part of his remaining property, most likely he would have had a fit. When that blessed woman, in the gospel, poured from the alabaster box the precious ointment upon the head of Jesus, Judas was disturbed in his feelings, and murmured at the waste. He never could have endured the sight of one-seventh part of Noah’s valuable property burning to ashes. The Lord, however, smelled a sweet savor. Heaven smiled.

Righteous Noah stood forth upon the then new earth, just washed off its moral pollutions by the waters of the flood, as an example of right doing. The spirit of sacrifice possessed by this holy man was an example for the righteous ever after. His offering was no more Jewish than Christian.

The same principle is carried out in the thank-offerings, trespass-offerings, and peace-offerings, in the more definite instructions to the Jews. And the same principle and duty is carried out in the definite and pointed instructions of Christ and the apostles.

Says Christ, “Fear not, little flock; it is your Father’s good pleasure to give you the kingdom. Sell that ye have and give alms; provide yourselves bags which wax not old, a treasure in the Heavens.” Luke xii, 32, 33.

Says Paul, “Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” 1 Tim. vi, 17–20.

There are many among us who should make thank-offerings to the Lord, as did righteous Noah. They have been mercifully preserved, as well as he. They have had the light of truth shining all about them. They have been blessed in basket and store, and have been favored with gracious deliverances from the powers of darkness. They have been preserved from accidents and sickness. They have seen the members of their own dear families brought to Christ. In fact, the rich blessings and bounties of Heaven have been poured all around them. Have they no thank offerings for the Lord and his cause? Has the God of Noah no offering for them to make?

Again, where are the trespass offerings for our time? Have none trespassed against the Lord by appropriating to themselves that which was the Lord’s? Have none robbed God? Let the prophet speak again, and answer, “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.”

Our leanness, our weakness, our poverty, are no marvel. But what shall be done? Let the prophet answer: “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not pour you out a blessing, that there shall not be room enough to receive it.”

Here is our only hope. Can we trust the Lord and prove him? When this is done this gracious blessing will be poured out. It will require faith to do this. It is true Advent faith that is wanted; more faith in God, in his word, in his promises. When this is enjoyed we shall see Advent works, corresponding with our profession of faith. God help the people. Amen.