SYSTEMATIC BENEVOLENCE by D. T. Bourdeau

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 13, 1879

SYSTEMATIC BENEVOLENCE.

By D. T. Bourdeau

IS IT ONE-TENTH OF THE INCREASE, OR ONE-TENTH OF THE INCOME?

It being a recognized truth among us that the tithing system is approved of God under all dispensations (Gen. 14: 20; 28: 20–22; Mal. 3: 8–10; Matt. 23: 23), it is highly important that it be understood in the light of a proper answer to the above question.

If it be only one-tenth of our increase that we are expected to give to the Lord, then most assuredly a large proportion of Seventh-day Adventists are wholly released from the duty of giving for the support of God’s cause; for many among us will say that their property does not increase. And if men are disposed to be selfish, and to serve themselves before giving to the Lord, they can very easily find ways to spend their means in meeting their own wants, whether real or of a different character, and shut God’s claims completely out of the question.

Although there are noble souls, who would not under any circumstances knowingly set aside God’s just claims, nor deprive him of his just dues, yet this is not the general rule. Selfishness rules to a greater or less extent in the hearts of men. The first duty enjoined upon us in becoming the followers of Christ is self-denial; and after we have enlisted in the cause of the dear Saviour, who has sacrificed so much to save us, we are called upon to die daily.

It would therefore seem consistent for a wise God, knowing the selfish tendency of the human heart, to recommend a plan of finance to sustain his cause, which, while not forcing men to give of their means, would, nevertheless, put before them a just and reasonable duty in such a form as to lead them to deny themselves and give God the first place in their affections, from the standpoint of their eternal interests.

Now we fail to see in the idea of simply giving one-tenth of our increase, and meeting the wants of God’s cause after meeting our own wants, real or supposed, a plan that would be of a character to bring about these desired results. This plan would tend to strengthen selfishness instead of subduing it. It is not the Bible plan, which encourages a spirit of sacrifice, leads us out of selfishness, and invites us to love God and our fellow-beings, and to give unto God, from whom we receive life and all its blessings, and a right to eternal life, purchased at so great a sacrifice, one-tenth of our income.

As the tithing system is as necessary in this age as it was under the patriarchal and Jewish dispensations, Christ indorses it under the new covenant, which he was to confirm. Dan. 9: 27. Speaking of tithing, he says that it ought not to be left undone. Matt. 23: 23.

This agrees with the prophecy of Malachi, chap. 3: 1: “Behold, I will send my messenger, and he shall prepare the way before me; and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in,” etc.

Here are two messengers, the first of whom prepares the way for the latter, the latter being “the messenger of the covenant,” the Lord Jesus Christ, who was to confirm the new covenant. Dan. 9: 27. In the day of the coming of the Lord a refining and purifying work goes on among the people. The people are required to return unto the Lord by ceasing to rob God in tithes and offerings, and by bringing all the tithes into the store-house and proving the Lord therewith, to see if he will not open unto them the windows of heaven, and pour them out a blessing that there will not be room enough to receive it. Verses 7–10.

All must admit that this contemplates at least the first advent of Christ and the preparatory work to meet it. But why such remonstrances from the Lord for the people at that time, for neglecting the tithing system, if that system was to cease by the introduction of the new covenant?

But this scripture must have a broader application, and embrace the experience of God’s people just prior to “the coming of the great and dreadful day of the Lord” spoken of in the next chapter, verse 5. The two comings of Christ being in many respects parallel events, certain prophecies contemplate them both, as in the case before us, and can have but a typical fulfillment at the first advent.

The new covenant was sealed and closed up at Christ’s death (Heb. 9: 17), after which nothing is added to it (Gal. 3: 15) whether in the shape of moral law or of entirely new gospel ordinances or precepts. Even the deaconship mentioned by the apostles commenced in Judah; and the rulers in the Christian church are the carrying out of those that Christ started, and answer to rulers appointed under the old dispensation to teach and to settle difficulties. It is the same in principle, the same necessity existing. Even the gifts of the Spirit were started by the Saviour, who also established the church ordinances. The plan was all devised before the death of Christ.

Therefore, we say justly that the apostles not only had no right to change the Sabbath after the crucifixion, but when Paul enjoins a system of finance among the Gentiles for the support of the ministry by saying, “Upon the first day of the week let every one of you lay by him in store as God hath prospered him” (1 Cor. 16: 1–3), that plan embraces the great principles and duties of the tithing system. Indeed it must, fully explained, be a weekly reminder of that system, to secure its holy fruits for the furtherance of the work of instructing and saving men.

This being the case, if the Bible plan of giving related merely to our increase and not to our income, how could Paul say, “Let every one of you lay by him;” for it appears that the very ones upon whom he enjoins this duty were generally exceedingly poor (2 Cor. 8: 2), and could not boast of increase.

The idea that systematic benevolence relates simply to our increase from the standpoint of what we possess, would exclude, as an incentive to sacrifice for God, the example of the widow who gave in her two mites, and would kill the spirit of sacrifice; for a sacrifice does not increase, but consumes.

If the rich were to give only one-tenth of their increase, they would be constantly adding to their earthly treasures, would not be laying up for themselves treasures in Heaven according as God has prospered them, but would be burying up their talent in the earth, to be repulsed when the work winds up and their means are not needed, with, “Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for [Greek, IN] the last days.” James 5: 1–3. Such will then cast their means far from them, to pass away in the burning day. Thank God, we can avoid making this terrible mistake.

I will close this article by meeting a very common objection, which is, “I must first pay my debts.” Do we owe nothing to God? Has he not had claims upon us since we have been able to do for his cause? While we render to man the things that are his, should we not also render to God the things that are God’s?

But some will say, “What will I do in case I barely have enough to half meet my indebtedness to men? To which we reply, What would you do in case you were indebted to two men, and they both equally needed what you owed them, and you had but enough to pay one of them? If you had one man’s money enough to pay the other man, you would have no right to use it for that purpose, would you? The tithe is God’s, not ours, and he calls for its prompt payment to him, and we have no right to use it for any other purpose. D. T. BOURDEAU.