Originally posted by fivepointcalvinist
scott, for the sake of brevity, i will post an excerpt from an article which can be found here:
Studies in Reformed Theology
"Hebrews Chapters 7-8"”Explanation of the Law of God and the
Priesthood, Comparing the Old Covenant with the New Covenant
Let us clarify what is meant when we speak of God´s law. By This Standard by Greg L. Bahnsen states, "The most fundamental distinction to be drawn between Old Testament laws is between moral laws and ceremonial laws. "¦ Moral laws reflect the absolute righteousness and judgment of God, guiding man´s life into the paths of righteousness; such laws define holiness and sin, restrain evil through punishment of infractions, and drive the sinner to Christ for salvation." (Emphasis his.) Obviously, God´s moral laws describing man´s attitude toward God and fellow man remain intact, e.g., the Ten Commandments.
Ceremonial laws have two divisions according to Bahnsen: "(1) laws directing the redemptive process and therefore typifying Christ"”for instance, regulations for sacrifice, the temple, the priesthood, etc., and (2) laws which taught the redemptive community its separation from the unbelieving nations"”for instance, prohibitions on unclean meats"¦." (Emphases his.) He adds that none of these laws are valid today for the church. The ceremonial portion that was simply a shadow of the Messiah to come has now been fulfilled through the reality of the life of Christ, while the ceremonial laws that separated the Hebrews from the Gentiles are abolished because all who will of any lineage may now be redeemed.
While the specific laws have been abolished, the principles of the ceremonial laws remain. For example, under the new covenant there still is a blood sacrifice for sin, namely, Jesus´ shedding His blood on the cross. In addition, the High Priest of the Levitical order has been replaced by Jesus who has taken his rightful place as our High Priest. Likewise, we are to be separated from the world, not by what we eat, but by our holy lives.
In Hebrews, the author is teaching Hebrew readers the revolutionary change in the priesthood. Hebrews 7:11-12 says, "Now if perfection [that is, a perfect fellowship between God and the worshipper,] had been attainable by the Levitical priesthood, for under it the people were given the Law, why was it further necessary that there should arise another and different kind of Priest, one after the order of Melchizedek, rather than one appointed after the order and rank of Aaron? For when there is a change in the priesthood, there is of necessity an alteration of the law [concerning the priesthood] as well." (Amplified Bible) Furthermore, the ceremonial laws were "imposed until a time of reformation." (Heb. 9:10) It follows that if there is a change in the priesthood and the laws concerning it, then the tithe, being one such law, is also changed. However, the principle of the tithe remains"”the principle of giving to the work of God and to the poor.
Hebrews 7 explains that the new priesthood is after the order of Melchizedek, who was not a Levite. Unlike the Levites, there is no record of his lineage. Psalm 110:4 says that Jesus would be after the order of the spiritual lineage of Melchizedek. Further contrasting Jesus with the Levites, Christ, our High Priest, sprang from tribe of Judah, not Levi, thus showing that Jesus´s claim to the priesthood is not external of bloodline, but of spirit.
By giving the free-will tithe, Abraham was acknowledging Melchizedek as being higher spiritual order. The higher (Melchizedek, a type of Christ) blesses the lower, Levi. Priesthood under the law was not able to bring the worshipper to perfection. Why? Because Adam and his seed are dead spiritually. Perfection must be spiritual (Jesus); it cannot be flesh (Levites). The law was canceled because of weakness.
Hebrews 8 continues the explanation. Jesus is the better hope. Therefore, we have a better covenant than ever before and it behooves us as modern Christians to find out what it is, and what our participation and obedience are. Trying to go back and recapture one point of the Levitical law is an affront to the sacrifice Jesus made.
Hebrews 8:10 quotes Jeremiah who was anticipating the fulfillment of the shadow of the old covenant through the coming reality of Jesus. "I will put My laws in their mind and write them on their hearts; and I will be their God, and they shall be My people." The way of redemption is written on the hearts of believers. He is speaking of those born again, not of flesh and blood, but of the spirit. He clinches it in verse 13: "In that He says, "˜A new covenant,´ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.""”and with it the priesthood and the need to support the priest. This brings us to examine a common belief held among Christians today.
Is the Pastor/Preacher/Evangelist/ Televangelist/Christian Musician
Equivalent to the Levitical Priest?
To examine those in ministry, let´s use the example of the role of pastor. Nowhere in the New Testament are pastors equated with Levitical priests. Unlike priests, pastors were not forbidden to have land, businesses, or to labor in the marketplace. Paul the evangelist worked as a tent-maker where he could as he traveled spreading the gospel. The pastor in the New Testament is just like everybody else except for his calling as shepherd.
Restoring the Early Church by Mike and Sue Dowgiewicz explains how the early church conducted itself. When the authors visited a kehilat or congregation in Jerusalem based on the early church type, at first they were at a loss to understand who the pastor was. Because so many from the body were participating in testimonies, songs, readings, no one person appeared to be the pastor in the sense that we understand from our American tradition. In fact, they note that of the thousands of documents from the early church period, there are no mentions of clergy, pastor, priest, or minister.
"No heirarchical positions of authority had been established in their synagogues, and none were needed in the infant Church," the Dowgiewiczes write. Jesus pointed out that in the Gentile system, rulers lord over others, "Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave." (Matt. 20:26-27)
Acts 20:28 and 1 Peter 5:1-4 show that elders, men who were already known as mature, nurturing, proven, reliable, were to pastor or shepherd local congregations. Participants were no longer separated by lineage.
Restoring the Early Church explains that the "Gentile church writers of the third century had begun to interpret the Bible in light of the prevailing Roman Empire government system that they were in the process of adopting"¦. The gift of pastor developed into "˜clergy,´ vested with ecclesiastical and regulatory power that totally contradicted the servant leadership system of the New Testament. If today´s Christians are honest, the biblical gift of pastor is no longer viewed as a spiritual gift but as a paid professional occupation like the vocations of the world."
The church adopted the Roman Empire form of government reflected in the Roman Catholic Church whose edifices and influences we see even now. It also adopted the impersonal oratory style of the Greeks, a model we still have today when the pastor stands before the congregation to deliver his oration to a passive audience"”all foreign to the disciples and early Christians who were accustomed to small intimate interactive groups led informally by elders in private homes.
The five divisions of leadership in the church as given by God were apostles, prophets, evangelists, pastors, teachers to equip and perfect the saints (Eph. 4:11). They were chosen from among the body of believers to function in their calling from God according to their ability, not their lineage. Can you see any priesthood in the early church to whom a tithe should be given? There is none.
To sum up,
We have seen that the purpose of the Levitical tithe was to meet a need, that of the old covenant Levitical priesthood and to help the poor.
We have seen the canceling of the old covenant and the institution of the new when Jesus, the Son of God, came in the flesh, died, was buried, and resurrected. The Levitical priesthood and all laws pertaining to it were done away with, including the tithe. The temple, where Levitical ceremonies took place, was destroyed in 70 AD, not to be rebuilt.
We have seen that the New Testament does not teach tithing as part of the new covenant.
We have seen that the New Testament offices or callings of pastor, etc., are not the same as the Levitical priesthood, which was based on lineage and the Mosaic ceremonial laws, and that the church building is not the same as the Temple.
We have seen that there are detriments to teaching the tithe to the church.
We have seen that while the Old Testament law of the tithe, or tenth, does not bind the Christian church, nevertheless, the principle of this law remains: we are to give. Motivated by love for God and man and purposing in our hearts, we are free to know the true joy of giving to spread the gospel and to help those in need.
Believers are responsible to measure church teachings in the light of the truth of the Bible. It is our duty to recognize error.
If you don´t agree with that this teaching is scriptural, then start with your Strong´s Exhaustive Concordance of the Bible and look up all references to "tithe" and "tithing" and see for yourself how paltry a case can be built for modern tithing. Then the question is this: Do we choose to follow scripture or doctrines of men?"
[Edited on 5-4-2006 by fivepointcalvinist]
to the idea of giving 10% because that's all I ever knew, even during my days of unbelief. Our pastor always say "his tithes and our offerings" which is a nice way of recognizing both parts - the law and grace.
Thanks.
