IS TITHING A SIN? A BIBLICAL TRUTH | JOHN MACARTHUR

0:02 Ladies and gentlemen, brothers and sisters in Christ, today we are gathered to examine an important and often misunderstood question. Is tithing a sin? Many in the church today have heard passionate pleas for tithing often framed as a divine obligation, a requirement for blessing, or even a test of faithfulness. But what does scripture truly teach? We are not interested in tradition. We are not bound by human opinions. We seek the unchanging inherent sufficient word of God. The Old Testament context, tithing, giving 10% of one's income was indeed practiced under the Old Testament law. In

0:49 Leviticus 27:30, the Lord commanded Israel to bring a tithe of their produce to the Levites who had no land inheritance of their own. This was a form of taxation, a theocratic system of support for the priesthood, for national feasts, and for the poor. Numbers 18:28-24, Deuteronomy 14:28-29. But let's be clear, Israel was under a covenant of law. The tithe was not simply about generosity. It was a national requirement. There was not just one tithe, but multiple tithes adding up to roughly 23% of an Israelites income. It was never

1:34 about personal free will giving. It was a mandate within a covenant designed for Israel, the New Testament reality. Now, we must ask, are believers under the Mosaic law? The answer is a resounding no. The New Testament is clear that the law was a shadow of things to come. Colossians 2:16:17. Christ fulfilled the law. Matthew 5:17. And in doing so, he set us free from its requirements. Galatians 3:24 25. Romans 6:14. The New Testament never commands the church to tithe. Not once. Instead, what do we find? Gracegiving. Paul teaches in Corinthians 9:7, "Each

2:21 one must give as he has decided in his heart, not reluctantly or under compulsion. For God loves a cheerful giver. Giving in the church is voluntary. It is driven by love, not law." the danger of legalism. Now, let us confront a serious issue. Some churches today teach that failure to tithe is disobedience to God. Some go further claiming that one will be cursed if they do not tithe. They cite Malachi 38 to10 where God rebukes Israel for robbing him. But this passage was spoken under the old covenant to a disobedient nation, not to

3:09 the church. To take this text and impose it on believers today is to mishandle the word of God. And here is the real danger. When tithing is made a law, it corrupts grace. It turns an act of worship into a transaction. It places burdens where Christ has given freedom. It is adding to the gospel and to add to grace is to destroy it. Galatians 1:6 and9. So is tithing a sin? If one tithes joyfully and willingly as part of their personal worship, it is not a sin. But if one tithes out of obligation, believing it is a requirement for God's favor or salvation, then yes, it becomes

3:56 legalism. And legalism is sin because it denies the sufficiency of Christ. The call to biblical giving. God does not demand 10%. He calls for everything. Romans 12:01 commands us to offer our entire lives as a living sacrifice. True biblical giving is generous, sacrificial, cheerful, and spirit-led. Whether you give 5%, 10% or 50%. It is not about a number, it is about the heart. So let us abandon false burdens. Let us reject manipulative teaching. Let us give not because we have to but because we get to. Let us

4:43 remember the greatest giver of all, our Lord who gave everything for us. May our giving be an act of worship, not a work of law. Amen. Tithing, as practiced in the Old Testament, was not merely an act of generosity, but a mandated system established within the covenant God made with Israel. It was a fundamental part of the Mosaic law designed to sustain the theocratic nation and its religious institutions. The first mention of tithing in scripture appears in Genesis 14 when Abraham gives a tenth of his spoils to MelkiseDC, the king of Salem and priest of God most high. However,

5:30 this act was a one-time voluntary offering, not an ongoing requirement. Similarly, in Genesis 28, Jacob vows to give a tenth to God. But this is a personal commitment, not a divine command. Neither of these instances establishes a universal or binding law for God's people. The formal command to tithe comes later as part of the Mosaic law given specifically to the nation of Israel. Leviticus 27:30 states, "A tithe of everything from the land, whether grain from the soil or fruit from the trees, belongs to the Lord. It is holy to the Lord. This was not a mere suggestion but a divine ordinance that structured

6:16 Israel's economic and religious life. The tithe served multiple purposes including the support of the Levitical priesthood, the funding of national feasts and provision for the poor. It was a complex system involving more than a single 10% contribution as many assume today. In numbers 18:21- 24, God instructs that the Levites who had no inheritance of land would receive the tithes from the other tribes as their inheritance. Because they were set apart for full-time service in the tabernacle, they depended on these contributions for their livelihood.

7:01 Additionally, the Levites themselves were required to give a tenth of what they received to the priests. The system ensured the functioning of the religious order and the nation's worship practices. However, the total obligation did not stop there. Deuteronomy 14:22-29 introduces another tithe, often called the festival tithe. This required Israelites to set aside a tenth of their produce and livestock to be consumed in communal meals during religious festivals in Jerusalem. This was not a tithe given to the Levites, but rather a provision to ensure that the people rejoiced before the Lord and participated in worship with gratitude.

7:47 If they lived too far from Jerusalem to carry their goods, they could exchange them for money and then purchase food and drink in the city for the feasts. This aspect of the tithe was about celebration and worship, fostering a sense of national unity and dependence on God's provision. A third tithe, commonly referred to as the poor tithe, appears in Deuteronomy 14:28-29. And every 3 years, the Israelites were commanded to set aside a tenth of their produce for the needy, including the Levites, foreigners, orphans, and widows. This tithe was a means of social welfare, ensuring that the vulnerable in society were cared for. Unlike the first

8:35 two tithes which were annual, this one was collected every third year, effectively making the total required contribution about 23.3% per year, not simply 10%. Tithing was therefore an obligation, not an optional act of worship. It functioned much like a taxation system supporting Israel's religious and governmental structures. Failure to comply with this system was considered disobedience to God. Malachi 3:8-10 is often cited in modern discussions about tithing. Will a man rob God, yet you are robbing me. But you say, "How have we robbed you in tithes

9:21 and offerings? You are cursed with a curse. For you are robbing me, the whole nation of you. Bring the whole tithe into the storehouse so that there may be food in my house and test me now in this, says the Lord of Hosts, if I will not open for you the windows of heaven and pour out for you a blessing until it overflows. It is crucial to recognize that this passage was addressed to Israel under the Mosaic covenant. The people had neglected their covenantal obligations, failing to bring the required tithes to the temple. As a result, they were experiencing agricultural hardship, a

10:06 direct consequence of their disobedience. The promise attached to this passage is also covenantal. If Israel repented and resumed tithing, God would bless their land and remove the curse. This was not a universal promise to all believers across all ages, but a specific covenantal stipulation for the nation of Israel. The enforcement of tithing was strictly tied to Israel's national identity and religious life. The Levitical priesthood, the temple system, and the theocratic structure all depended on these contributions. However, with the coming of Christ, everything changed. Jesus fulfilled the

10:52 law, bringing an end to the old covenant and establishing a new covenant in his blood. The temple was no longer the center of worship as believers themselves became the temple of the Holy Spirit. 1 Corinthians 6:19, the Levitical priesthood was rendered obsolete because Christ became our high priest. Hebrews 7:23 28. Consequently, the entire structure that necessitated tithing ceased to exist. Jesus did mention tithing in the gospels, but always in the context of rebuking the Pharisees. In Matthew 23:23, he says, "Woe to you scribes and Pharisees, hypocrites, for you tithe mint and dill and cumin, and have

11:38 neglected the weightier matters of the law, justice and mercy and faithfulness. These you ought to have done without neglecting the others." Here Jesus acknowledges that tithing was a legal requirement under the Mosaic law. But he condemns the Pharisees for their hypocrisy. They meticulously followed the letter of the law while missing its heart, justice, mercy, and faithfulness. Importantly, this statement was made before the establishment of the new covenant, meaning it does not serve as a binding command for the church today. Hebrews 7 is sometimes cited in support of tithing because it refers to Abraham giving a

12:24 tenth to Melkisedc. However, this passage does not command tithing. Rather, it highlights the superiority of Christ's priesthood over the Levitical system. Abraham's tithe to MelkiseDC was a unique one-time event, not an ongoing command for believers. The passage's primary focus is to demonstrate that Christ's priesthood is eternal and greater than that of the Levites, not to mandate a continued practice of tithing under the new covenant. After the resurrection of Christ and the birth of the church, the New Testament provides no command for believers to tithe. The apostles who were responsible for establishing church doctrine and

13:11 practice never imposed tithing on the gentile believers. In Acts 15, when the Jerusalem Council convened to determine which aspects of the Mosaic law should apply to Gentiles, tithing was notably absent from the discussion. If tithing were still a binding requirement, this would have been the perfect opportunity to clarify its necessity. Instead, the focus was on avoiding idolatry, sexual immorality, and consuming blood. Nothing about tithing. Instead of tithing, the early church practiced voluntary spirit-led giving. Acts 2:44:45 describes believers selling their

13:57 possessions and sharing with those in need, not out of obligation, but out of love. In 2 Corinthians 9:7, Paul explicitly states, "Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver." This principle of giving is radically different from the mandated tithes of the Old Testament. It is not a fixed percentage but a matter of the heart driven by generosity rather than law. Nowhere in the epistles do we find a requirement for Christians to tithe. Instead, we find repeated exhortations to give freely, sacrificially, and joyfully. The

14:44 emphasis is always on the willingness of the giver, never on an imposed percentage. Paul commends the Macedonian believers in 2 Corinthians 8 015 for giving beyond their ability, not because they were commanded to, but because they were moved by grace. Giving under the new covenant is an act of worship and gratitude, not a legalistic obligation. Graceg giving as revealed in the New Testament stands in contrast to the rigid compulsory system of tithing under the Mosaic law. The concept of giving in the church is not about meeting a legal requirement but about responding to God's grace with generosity, joy, and love. The principle is established

15:30 clearly in 2 Corinthians 9:7 which states, "Each one must give as he has decided in his heart, not reluctantly or under compulsion. For God loves a cheerful giver." This statement encapsulates the essence of grace giving. It is a matter of the heart, not an external obligation. The foundation of gracegiving lies in the reality of the new covenant. Under the old covenant, Israel was required to give specific tithes to sustain the priesthood and the nation's religious system. This structure no longer exists under the new covenant. Christ has fulfilled the law and believers are no longer under the legal demands of the Mosaic system.

16:16 Instead, giving is a voluntary act of worship motivated by gratitude for the immeasurable grace that God has shown in Christ. One of the clearest examples of grace giving in the early church is found in Acts 244:45, which describes how believers voluntarily shared their possessions with one another, and all who believed were together and had all things in common. and they were selling their possessions and belongings and distributing the proceeds to all as any had need. This was not a mandated redistribution of wealth. Nor was it a structured requirement. It was the natural outpouring of love among believers who had been transformed by the gospel. They

17:03 recognized that their possessions were ultimately the Lord's and willingly gave to meet the needs of others. This spirit of generosity is further emphasized in Acts 4:32:35 where it is recorded that there was not a needy person among them. For as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles feet, and it was distributed to each as any had need. These acts of giving were entirely voluntary. There was no set percentage, no fixed tithe, and no compulsory demand. Instead, the believers gave as they were led by the spirit out of love

17:50 for one another. A striking contrast to this genuine grace giving is seen in the account of Ananas and Safh in Acts 5. They sold a piece of property and kept back part of the proceeds while pretending to give the full amount. Peter's rebuke makes it clear that their sin was not in withholding part of the money, but in lying about it. While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart? Acts 5:04, this statement confirms that giving was entirely voluntary. There was no requirement that they give any specific amount. The issue was not the amount

18:37 they gave, but the deceitfulness of their hearts. Paul reinforces the principle of grace giving in his letters, particularly in his exhortation to the Corinthian church regarding their financial support for struggling believers in Jerusalem. In Corinthians 8:1, he commends the Macedonian churches for their extraordinary generosity despite their poverty. 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. For they gave according to their means, as I can testify, and beyond their means of their own accord, begging us earnestly for the favor of taking part

19:24 in the relief of the saints. These believers were not giving because they were required to. They were giving because they wanted to, out of love for their fellow believers and in response to the grace of God. Paul does not set a specific percentage for giving, but emphasizes that it should be a willing and joyful act. In 2 Corinthians 8:12, he writes, "For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have." This means that God does not demand a fixed amount, but values the heart behind the giving. Those who have more can give more and those who have less are not burdened with unrealistic expectations. The focus

20:12 is on willingness, not obligation. Further in Corinthians 9:6, Paul teaches that generosity leads to spiritual blessing. Whoever sws sparingly will also reap sparingly, and whoever sws bountifully will also reap bountifully. This is not a prosperity gospel promise, but a principle of God's economy. When believers give freely and generously, they experience the joy and blessing of being used by God to meet the needs of others. However, the motivation for giving is not to receive more in return, but to glorify God and bless others. The ultimate example of grace giving is Christ himself. Paul points to this in Corinthians 8:9. For you know the grace

20:57 of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor so that you by his poverty might become rich. Jesus gave everything, his life, his glory, his riches to save sinners. His sacrifice is the foundation of Christian giving. Believers do not give because they are forced to, but because they have received the greatest gift of all, eternal life through Jesus Christ. Paul also teaches in Corinthians 16:01:2 that giving should be planned and intentional. 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. This suggests that giving should

21:44 be regular and proportional. However, it does not prescribe a specific percentage. Each believer gives as they are able according to how God has prospered them. The freedom of grace giving means that no believer should give out of guilt, coercion, or pressure. Paul explicitly states that giving should not be done reluctantly or under compulsion to Corinthians 9:7. Unfortunately, many churches today misuse scripture to pressure believers into mandatory tithing, often quoting Malachi 3:10 as a universal command. However, this passage was addressed to Israel under the Old Covenant. Nowhere in the New Testament are Christians commanded to tithe. Instead, they are

22:31 exhorted to give freely, generously, and joyfully. Another crucial aspect of grace giving is that it is not merely about money. In Romans 12:01, Paul urges believers to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. True giving is about offering oneself entirely to the Lord, time, talents, resources, and life itself. Financial giving is just one part of a broader lifestyle of generosity and sacrifice. In Philippians 4:17-18, Paul expresses gratitude for the financial support he received from the church in Philippi, describing their

23:18 gifts as a fragrant offering, a sacrifice acceptable and pleasing to God. This demonstrates that giving is an act of worship. It is not a mere financial transaction, but a spiritual act that pleases God. A gracegiving also reflects the believer's trust in God's provision. In Matthew 6:31:33, Jesus tells his disciples not to worry about material needs, but to seek first the kingdom of God, trusting that he will provide. Those who give generously do so with confidence that God will take care of them. Gracegiving fosters unity

24:03 within the body of Christ. In 1 Timothy 6:17-19, Paul instructs those who are wealthy to be rich in good works, to be generous and ready to share. This ensures that the needs of the body are met and that wealth is used for eternal purposes. Ultimately, gracegiving is about living a life that reflects the generosity of God. It is not about meeting a legal requirement, but about responding to God's love with open hands and joyful hearts. It is a privilege, not a burden. It is an act of faith, not a duty. It is an opportunity to participate in God's work, not a religious obligation. It is

24:51 the natural response of a heart transformed by grace. Legalism is one of the greatest threats to the purity of the gospel, and it has always sought to creep into the church under various disguises. One of the most dangerous forms of legalism is the imposition of tithing as a requirement for believers under the new covenant. When tithing is taught as a binding law rather than a voluntary act of worship, it undermines the gospel of grace and distorts the nature of Christian giving. It is a direct attack on the sufficiency of Christ's work because it reintroduces a system of obligation and merit into a covenant that is entirely

25:40 based on grace. Legalism is the belief that righteousness is attained or maintained through human effort, rules, or traditions rather than through faith in Christ alone. It is the very thing that Jesus rebuked the Pharisees for. In Matthew 2304, he describes them as those who tie up heavy burdens hard to bear and lay them on people's shoulders, but they themselves are not willing to move them with their finger. They enforced laws and regulations on others not as an act of devotion to God, but as a means of control and self-righteousness. The imposition of mandatory tithing in the church today operates in the same way. It takes an Old Testament

26:27 requirement, strips it from its historical and covenantal context, and forces it upon believers who have been set free from the law. One of the most commonly misused passages in support of mandatory tithing is Malachi 3:8 to 10. Will a man rob God? Yet you are robbing me. But you say, "How have we robbed you in your tithes and contributions? You are cursed with a curse. For you are robbing me, the whole nation of you. Bring the full tithe into the storehouse that there may be food in my house and thereby put me to the test, says the Lord of Hosts, if I will not open the windows of heaven for you and pour down

27:14 for you a blessing until there is no more need. Many preachers take this passage and use it to pressure believers into giving a mandatory 10%. Warning them that if they do not, they are robbing God and will suffer financial curses. However, this passage was addressed to the nation of Israel under the Mosaic covenant, not to the church under the new co. The context of Malachi is that Israel had been unfaithful to God in various ways, including withholding the tithes that were required under the law. The tithes were meant to sustain the Levites, provide for temple services, and support the poor. The failure to tithe was not

28:00 merely an act of stinginess, but a breach of the covenantal agreement between God and Israel. It was part of a broader pattern of disobedience that had led to God's judgment on the nation. When churches today take this passage and apply it directly to Christians, they ignore the fundamental change brought by Christ's fulfillment of the law. Paul makes it clear in Galatians 3:10-14 that those who seek to be justified by the law are under a curse because the law demands perfect obedience. If tithing is made a requirement for believers, then logically all the other aspects of the Mosaic law should also be

28:46 enforced. The law was an indivisible unit and if one part is imposed then the whole law must be followed. Yet the New Testament explicitly states that believers are no longer under the law but under grace. Romans 6:14. One of the greatest dangers of legalistic tithing is that it distorts the motivation behind giving. Instead of giving out of love, gratitude, and joy, many are taught to give out of fear. Fear of being cursed, fear of being outside of God's blessing, or fear of being labeled unfaithful. This directly contradicts 2 Corinthians 9:7, which states, "Each one must give as he has

29:33 decided in his heart, not reluctantly or under compulsion. For God loves a cheerful giver." Giving under compulsion is not biblical giving. It is religious coercion. When the joy of giving is replaced by the weight of obligation, it ceases to be an act of worship and becomes a legalistic duty. Another issue with legalistic tithing is that it creates a false hierarchy within the church where those who give more are seen as more spiritual or more faithful than those who do not. This was the very mindset that Jesus condemned in Luke 21:014 when he observed the rich putting large

30:18 sums into the temple treasury but commended the poor widow who gave two small coins. Her gift was not significant in percentage terms but it was valued by God because it was given out of love and sacrifice. The New Testament standard for giving is not a fixed percentage, but a heart that is fully surrendered to God. Legalistic tithing also fosters a transactional mindset in which people begin to see God as a vending machine. If they give 10%, he will bless them financially. This is a form of the prosperity gospel which distorts the biblical teaching on God's provision. The idea that financial giving guarantees financial return is

31:05 not found in the New Testament. While God does bless generosity, his blessings are not always material, nor do they operate on a fixed percentage system. The greatest blessings of the Christian life are spiritual, not financial. To suggest that financial contribution guarantees financial return turns giving into a manipulative formula rather than an act of faith. One of the clearest examples of how the apostles viewed giving comes from the Jerusalem council in Acts 15. When the church gathered to discuss whether gentile believers needed to follow the Mosaic law, they concluded that they were not required to keep the law of

31:51 Moses. If tithing were still a binding command, this would have been the perfect moment to establish it. Instead, the focus was on avoiding idolatry and living a holy life. This silence on tithing is significant because it confirms that it was not a requirement for the early church. Paul's instructions regarding giving consistently emphasize willingness, generosity, and sacrifice, never obligation. In 1 Corinthians 16:01:2, he advises the believers to set aside a portion of their income for collection. But he does not prescribe a set percentage. He simply says that they should give as he may prosper,

32:37 indicating that giving is based on ability, not a fixed amount. Similarly, in 2 Corinthians 8:12-14, he writes, "For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have. For I do not mean that others should be eased and you burdened, but that as a matter of fairness, your abundance at the present time should supply their need. And Paul's emphasis is on fairness and willingness, not a rigid standard. When tithing is turned into a legalistic requirement, it can also lead to financial strain and guilt for those who are unable to give 10%. Many believers who are struggling financially are made to feel as though

33:23 they are failing God if they do not give a full tithe. Some even go into debt to meet this requirement, believing that God will bless them if they sacrifice financially. This is not biblical giving. It is religious oppression. The New Testament does not call believers to give beyond their means, but to give according to their ability, led by the spirit and without compulsion. Legalism in any form is dangerous because it shifts the focus from grace to works. It takes what should be an act of worship and turns it into a burden. It places an external rule where the New Testament calls for internal transformation. It

34:09 replaces joy with obligation, faith with fear, and generosity with pressure. It corrupts the heart of giving by making it a law rather than a response to God's love. It distorts the gospel by implying that financial giving can earn divine favor when in reality, believers already have every spiritual blessing in Christ. The gospel of Jesus Christ is a message of freedom. Freedom from sin, freedom from condemnation, and freedom from the burdens of the law. When Christ died on the cross, he fulfilled the requirements of the old covenant and inaugurated the new covenant, which is founded entirely on grace.

34:56 The believer's relationship with God is no longer mediated through a system of external laws, rituals, and sacrifices, but through the finished work of Christ. This fundamental reality affects every aspect of Christian life, including the way believers approach giving. The imposition of mandatory tithing is not just an issue of church practice. It is a distortion of the gospel itself. When tithing is treated as a binding command, it reintroduces the very legalism that Christ came to abolish and places a burden on believers that scripture never intended. The New Testament consistently affirms that believers are not under the law. In

35:41 Romans 6:14, Paul declares, "For sin will have no dominion over you since you are not under law, but under grace." The distinction between law and grace is at the heart of the Christian faith. The law was given to Israel as part of the old covenant, revealing God's righteous standards, but also exposing human sinfulness. No one could fulfill the law perfectly, which is why Christ came to fulfill it on behalf of his people. Matthew 5:17. To require tithing as a legal obligation is to deny the sufficiency of Christ's fulfillment of the law and to place believers back under a system from which they have been set free. Paul addresses this issue

36:28 directly in Galatians where he warns against returning to the bondage of the law. In Galatians 5:1 he exhorts believers for freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery. The Galatian church was being influenced by false teachers who insisted that Christians must still observe aspects of the Mosaic law, particularly circumcision. Paul's response is unequivocal, adding, "Any legal requirement to the gospel nullifies grace." He goes on to say in Galatians 5:04, "You are severed from Christ, you who would be justified by the law. You have fallen away from grace."

37:14 While this passage specifically addresses circumcision, the principle applies to any attempt to impose Old Testament laws on New Testament believers, including tithing. The moment tithing is required as a binding obligation, it becomes a means of seeking righteousness through lawkeeping rather than through faith in Christ. The book of Hebrews further emphasizes the superiority of the new covenant over the old. Hebrews 8:6 states, "But as it is, Christ has obtained a ministry that is as much more excellent than the old, as the covenant he mediates is better, since it is enacted on better promises." The writer of Hebrews explains that the old covenant with its priesthood,

38:01 sacrifices, and laws was only a shadow of what was to come. The entire sacrificial system, including the Levitical priesthood, that was supported by tithes, has been fulfilled in Christ. Hebrews 7:12 declares, "For when there is a change in the priesthood, there is necessarily a change in the law as well." Christ is now the believer's high priest and the legal requirements that govern the Levitical system are no longer in effect. The apostles who were entrusted with establishing the doctrinal foundation of the church never imposed tithing as a requirement. If tithing were essential for believers, it would

38:46 be explicitly taught in the epistles. Instead, the apostolic teaching on giving is rooted in grace, generosity, and voluntary worship. In 2 Corinthians 9:7, Paul writes, "Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver." The phrase not under compulsion directly refutes the idea of mandatory tithing. If believers were required to give a fixed percentage, Paul would have stated it plainly. Instead, he emphasizes that giving is a matter of the heart led by the spirit and shaped by personal conviction rather than external

39:34 obligation. Tithing is a requirement not only misrepresents the gospel, but also distorts the very nature of Christian stewardship. Under the old covenant, Israel's economy was structured around tithing as a form of national taxation to support the Levites, temple services, and the poor. However, the New Testament does not teach that believers are required to give a specific percentage of their income. Instead, everything a believer has belongs to the Lord. Romans 12:01 exhorts believers to present their bodies as a living sacrifice which encompasses all aspects of life, time, talents, possessions, and finances. Christian giving is not about fulfilling

40:20 a legal requirement, but about responding to God's grace with total devotion. A crucial issue with requiring tithing is that it creates an artificial standard of righteousness. Those who give 10% are often made to feel as though they have met their duty, while those who give less are made to feel guilty. This mindset completely misses the heart of New Testament giving. In Mark 12:41-44, Jesus observes people giving to the temple treasury. The wealthy contribute large sums, but a poor widow puts in two small coins. Jesus commends her, saying, "Truly I say to you, this poor widow has put in more than all those who are contributing to the offering box. For

41:07 they all contributed out of their abundance, but she out of her poverty has put in everything she had." The amount given is not the issue. It is the heart behind the giving. A believer who gives sacrificially out of love and trust in the Lord, even if it is less than 10%. Is far more aligned with biblical giving than someone who gives 10% merely out of obligation. Another problem with enforcing tithing is that it places a financial burden on those who are struggling. Many churches teach that believers must tithe even if they are in debt, even if they cannot pay for basic needs and even if it puts them in financial hardship.

41:53 This is entirely contrary to the teaching of scripture. In Corinthians 8:12-13, Paul writes, "For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have. For I do not mean that others should be eased and you burdened. Giving should be proportionate to one's ability, not a fixed demand that ignores individual circumstance. Enforcing tithing also corrupts the role of church leadership. Many preachers use Malachi 3:10 to manipulate people into giving, claiming that if they do not tithe, they are robbing God and will be cursed. This is

42:39 spiritual abuse. Nowhere in the New Testament do the apostles use fear or guilt to motivate giving. Instead, they appeal to love, gratitude, and the example of Christ's generosity. When church leaders pressure believers into tithing under threat of divine punishment, they are misrepresenting the character of God and the nature of grace. True New Testament giving is not about fulfilling a legal requirement, but about reflecting the generosity of God. In 2 Corinthians 8:9, Paul writes, "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor so that you by his poverty might

43:26 become rich." The ultimate model of giving is Christ himself. He gave not out of obligation but out of love. He did not give 10%. He gave everything. Christian giving should be a joyful response to that reality, not a burdensome obligation imposed by legalistic tradition. The doctrine of grace must be protected from any form of legalism, including mandatory tithing. Anything that places believers back under the law, denies the freedom Christ purchased with his blood. Anything that turns giving into a duty rather than a privilege, undermines the gospel of grace, anything that compels believers to give

44:14 out of fear rather than love distorts the very nature of Christian worship. The church is called to walk in the freedom of the new covenant where giving is a joyful response to grace, not a legal requirement. The believer's relationship with God is not based on percentages but on a heart transformed by the gospel. Beloved, as we stand at the threshold of a new season, we must not allow the passage of time to dull our spiritual senses. The world races forward, but the truth of God's word remains unshaken. As March fades into the background, we must ask ourselves, "What awaits the

45:02 faithful in the days ahead?" If history has taught us anything, it is that trials and triumphs alike are woven into the fabric of Christian living. This world does not grow friendlier to truth. It does not grow more receptive to righteousness. If anything, we are promised opposition. Christ himself declared in John 15:18, "If the world hates you, you know that it has hated me before it hated you. The faithful should not expect comfort from a world that crucified its savior." And yet, we do not despair. Why? Because our hope is not in the changing tides of culture, nor in the rise and fall of nations, nor in the approval of men.

45:51 Our hope is anchored in the immutable, unchanging, sovereign will of God. So what awaits us? First, we will see increased opposition to biblical truth. The days of cultural Christianity are fading and true followers of Christ will find themselves more and more at odds with the world. But this should not surprise us. In Matthew 24, Jesus warned of a time when many will fall away, betray one another, and be led into deception, but those who endured to the end will be saved. Second, we must prepare for greater refinement within the church. God is purifying his people. We have

46:37 seen the rise of false teachers, of compromised pulpits, of so-called churches that preach a gospel stripped of its power. But the Lord will not allow his truth to be buried beneath deception. He is sanctifying his bride, calling his people to holiness, to faithfulness, to a renewed love for his word. Third, we must not lose sight of our mission. The great commission has not expired. As the world darkens, the light of the gospel must shine all the brighter. There will be opportunities, divine appointments where God places you in the path of those who need to hear the truth. Will you be ready? Will you be bold?

47:23 Finally, we must remember the blessed hope that awaits us. Christ is coming again. This is not a distant abstract promise. It is a certainty. The early church lived in anticipation of his return. And so must we. We do not set our eyes on the temporary, but on the eternal. Every hardship, every sacrifice, every moment of obedience will be worth it when we stand before him and hear the words, "Well done, good and faithful servant." So, beloved, as March passes and the days unfold before us, let us be unwavering. Let us be courageous. Let us stand firm knowing that whatever awaits

48:10 us, we are held in the sovereign hands of our almighty God. And in that we rejoice. Amen. In the months and years to come, Christians will face an everinccreasing tide of opposition to biblical truth. This opposition will not be subtle or merely intellectual. It will be a direct and forceful confrontation with the very foundations of the Christian faith. As the world grows darker, the light of God's word will be increasingly rejected. This is not something to be feared or to be taken by surprise. It is in fact something that scripture has prepared us for. Jesus himself warned that his

48:56 followers would not be embraced by the world, but rather would experience hatred because of their allegiance to him. This opposition is not only a sign of the world's depravity but also a testament to the truth of the gospel which stands in stark contrast to the values of this world. From the very beginning of the church, Christians have faced hostility. The apostles were persecuted, imprisoned, and even killed for their proclamation of the gospel. The world has always despised the message of salvation because it exposes humanity's sin and calls for repentance. It is a message of grace, but it is also a message of judgment. The world in its

49:42 fallen state is committed to living in rebellion against God. And the gospel demands submission to the lordship of Jesus Christ. This is why the gospel has never been popular with those who prefer to live in their sin, who want to be their own authority and who reject the idea of an absolute moral standard. What we are witnessing today, however, is a shift in the intensity of this opposition. It is no longer confined to distant lands or oppressive regimes. It is now a reality in the very heart of Western civilization. In the past, the Christian faith was to some degree accommodated by society. Christianity was woven into the cultural fabric of many nations, and Christian

50:29 values were often seen as beneficial to the social order. This is no longer the case. Christianity is increasingly being marginalized, mocked, and vilified. The moral teachings of scripture, particularly on issues such as the sanctity of life, the definition of marriage and sexual ethics, are now viewed as outdated, bigoted, and harmful. As the culture shifts, the pressure on Christians to conform to societal norms will only increase. There will be mounting pressure to accept the redefinitions of morality that are sweeping through the world. The pressures will come in many forms

51:14 through the media, the legal system, education, and the workplace. Christians will be asked to compromise their beliefs in order to fit in, to avoid persecution, and to maintain social acceptance. But this is where the line must be drawn. The Bible makes it clear that Christians cannot conform to the patterns of this world. Romans 12:02 exhorts us to not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. To compromise with the world is to reject the authority of scripture and to deny the

52:00 very truth that sets us apart as followers of Christ. One of the most striking aspects of the growing opposition is the way in which it will be presented. The world will not simply reject Christianity. It will seek to discredit it, to twist its teachings, and to make it appear as though Christians are the problem. The Christian faith will be framed as a threat to human rights, a barrier to social progress and a source of division. Those who stand firm in their beliefs will be portrayed as intolerant, unloving, and even dangerous. The language of tolerance will be used to justify the silencing of Christians who dare to speak the truth. the very message that Christians hold

52:47 dear, the message of salvation through faith in Jesus Christ. This opposition will also take a more personal form. Christians will find themselves at odds with their own families, friends, and co-workers. The pressure to fit in, to avoid standing out will be immense. The fear of being labeled as bigoted or hateful will cause many to shrink back from speaking the truth. The temptation to remain silent or to water down the message of the gospel will be strong. But we must remember that this is precisely what Jesus warned about. In Matthew 10:34-36, he said, "Do not think that I have come to bring peace to the earth. I have not

53:35 come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law, and a person's enemies will be those of his own household. The division that the gospel causes is not one of personal choice, but one of necessity. When the gospel confronts the heart, it forces individuals to choose between the kingdom of God and the kingdom of this world. And this choice often leads to division. Furthermore, this opposition is not limited to the present time. The trajectory is clear. It will only intensify. As society becomes more secular, more

54:21 hostile to the truth. Christians will face more challenges. The government may impose laws that contradict biblical teachings, forcing believers to make difficult decisions. Already we see instances where businesses and individuals who uphold biblical morality are being penalized for their convictions. Lawsuits, fines, and even imprisonment may become common for those who refuse to comply with laws that violate their conscience. The faithful will be forced to choose between their allegiance to Christ and their participation in a society that rejects him. However, the increasing opposition is not something to be feared. Rather, it is a sign of the advancing kingdom of God.

55:07 When the world rejects the gospel, it is an indication that the truth is having its desired effect. The gospel is not meant to be popular. It is meant to confront, to convict, and to call people to repentance. Those who respond to the gospel with faith and obedience are the ones who will inherit eternal life. And for those who reject the message, their opposition only serves to confirm their need for the Savior. As the Apostle Paul wrote in 2 Timothy 3:12, "Indeed, all who desire to live a godly life in Christ Jesus will be persecuted. While opposition to biblical truth may seem overwhelming at times, it is important to remember that we are not

55:53 alone. Christ has promised to be with his people until the end of the age. His spirit empowers us to stand firm, to be courageous, and to boldly proclaim the truth no matter the cost. We are also part of a larger body of believers. An eternal fellowship that spans across time and the cloud of witnesses who have gone before us serves as an encouragement and a reminder that we are not alone in this battle. Ultimately, this growing opposition serves as a reminder that our true citizenship is not in this world but in the kingdom of God. The things of this world are passing away, but the word of God endures forever. Our hope is not in the success of our culture or the approval

56:39 of society, but in the return of our Lord Jesus Christ, who will make all things right. Until that day, we are called to remain faithful, to endure in the face of opposition, and to proclaim the gospel with boldness and love. In the coming days, there will be a profound and necessary refinement within the church. This process will not be painless, nor will it be without tension. It is the inevitable work of a sovereign God who in his grace and mercy is purifying his people. The church in its true form is not a place where the culture of the world is allowed to infiltrate unchecked. Rather, it is a community set apart,

57:24 called to live according to the standards of God's word and to reflect his holiness. As we witness the rapid secularization and moral decline of society, God is refining his bride, removing the impurities and preparing her for a greater purpose. The church has always faced the temptation to compromise. And this is not a new phenomenon. From the earliest days, there have been those who sought to blend the gospel with the ideologies of the surrounding culture who sought to make Christianity more palatable, more acceptable to the world. The church in Corenth struggled with worldliness. And Paul addressed this in his letters

58:10 in 1 Corinthians 5. He rebuked the church for tolerating open sin, urging them to purge the evil person from among them, not to be complacent with sin, but to maintain the purity of the body of Christ. The same temptation exists today to dilute the gospel, to compromise on essential doctrines, and to accommodate cultural pressures in the name of relevance and acceptance. This pressure to conform to the world will only increase and the church must be prepared for it. The refinement of the church is not a process of adapting the church to the world's standards. Rather, it is the refining of the church

58:57 to God's standard which is holy, righteous, and unchanging. The days of comfortable nominal Christianity are over. And in their place, the church will be called to live a life of genuine disciplehip. A life marked by true devotion to Christ and a life that is uncompromising in its commitment to his word. This purification will begin with a renewed commitment to the authority of scripture. There has been a troubling trend in recent years where the Bible is treated not as the inherent and infallible word of God but as a collection of writings to be interpreted according to personal preference or cultural trends.

59:43 The rise of progressive Christianity which seeks to reinterpret biblical teachings to align with contemporary values is an alarming sign of this shift. The gospel is not a product of cultural context or human innovation. It is the eternal truth of God's word revealed to us through the scriptures. It is not ours to change or adjust, but to faithfully proclaim and live by. God's word stands, and we must be a people who hold it as our highest authority, not bending to the whims of society or personal opinion. The church will also experience a deepened sense of holiness. God's call to his people is not just to

1:00:29 believe in him, but to become like him, to reflect his character in every area of life. Holiness is not optional for the Christian. It is the very essence of what it means to be a follower of Christ. As the Apostle Peter wrote in Peter 1:15:16, "But as he who called you as holy, you also be holy in all your conduct. Since it is written, you shall be holy, for I am holy. The holiness of God is not just a doctrinal truth to be studied, it is a moral imperative for every believer. The church as the body of Christ must be a living testament to the transforming power of the gospel, demonstrating God's holiness in our relationships, our

1:01:16 words, and our action. The call to holiness will not come without opposition. As the church becomes more faithful to God's word and more committed to living according to his commands, she will encounter greater resistance from the world. The cultural tide is not moving in the direction of holiness. And those who seek to live in obedience to God will find themselves at odds with society's prevailing values. The tension between the holiness of God and the sinfulness of the world will only increase. But this tension rather than being a cause for discouragement should serve as a reminder that we are walking the same path that Christ walked. He too was rejected by the

1:02:03 world. He too lived a life of perfect holiness and yet he was crucified for it. If we are to be faithful to him, we must be prepared to face the same hostility. The Apostle John reminds us in 1 John 3:13, "Do not be surprised, brothers, that the world hates you. The world will hate the church, but that hatred is a testimony to our identity in Christ." God is refining his people through a process of sanctification. This is not a passive work. It requires active participation. The church must be diligent in pursuing holiness, in submitting to the authority of scripture, and in living out the truth of the gospel. The Holy Spirit is at

1:02:50 work within every believer, convicting us of sin, guiding us in righteousness, and conforming us to the image of Christ. This is not a quick or easy process. It is a lifelong journey of growth, repentance, and obedience. The trials and struggles we face as we seek to live faithfully to God's word are all part of this refining process. James 10:2 tells us, "Count it all joy, my brothers, when you meet trials of various kinds. For you know that the testing of your faith produces steadfastness, and let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. It is through trials and difficulties that our faith is strengthened and our character is

1:03:37 shaped. Moreover, the church's purification will also involve a purging of false teachers and false teachings. The rise of falsehoods within the church has been a constant threat throughout church history. In the early church, the apostles warned of false teachers who would arise and lead people astray. Today we see the same danger in the form of prosperity gospel preachers who distort the message of scripture to promote materialism and self-centeredness and in the proliferation of teachings that deny essential doctrines such as the deity of Christ or the necessity of repentance. The church must be vigilant in guarding against these errors. It is the

1:04:23 responsibility of pastors, leaders, and the entire body of believers to discern truth from error, to test all things by the standard of scripture, and to hold fast to the gospel as it has been handed down to us. God will not allow his church to be permanently led astray by falsehoods. He is purging these corrupt influences in his own time and in his own way. In this process of refinement, God is also restoring the church to her true purpose. The church is not here to blend in with the world or to seek the approval of society. The church is the light of the world, a city set on a hill, called to proclaim the excellencies of him who called us out of

1:05:09 darkness into his marvelous light. The church exists to make disciples, to spread the gospel, to glorify God in all things. As the world grows darker and opposition intensifies, the church must shine brighter, standing firm in the truth of God's word and proclaiming the hope of the gospel to a lost and dying world. This is the church's true mission and God is refining his people so that we may accomplish it with greater faithfulness and zeal. This process of purification is not one that will be completed quickly. It is a work that will continue until the return of Christ. But we can be confident that God is at

1:05:56 work. He is purifying his church removing the impurities and preparing her for the eternal glory that awaits. As the church undergoes this refining process, we must remember that it is not for our destruction, but for our good. God's goal is not to break us, but to make us more like Christ, to prepare us to dwell with him in his eternal kingdom. The urgency of the great commission is more pressing today than ever before. Or as the world continues to spiral into darkness, the mission of the church remains unchanged, the gospel must be proclaimed to every nation, tribe, tongue, and people. And this

1:06:42 responsibility has been given to every believer. The great commission is not a suggestion or a task for a select few. It is a command from the Lord Jesus Christ, who has commissioned his followers to make disciples of all nations. The urgency of this mission cannot be overstated for the time is short and the need is great. Throughout scripture, we see the clear command to go and make disciples. In Matthew 28:18 to20, Jesus says, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.

1:07:30 This commission is not optional. It is a divine mandate. The church is called to actively engage in spreading the gospel, teaching new believers, and training them to obey everything Christ has commanded. This mission is not just about evangelism. It is about making disciples. Those who are not only converted but are also committed to following Jesus in every area of their lives. The urgency of this mission becomes apparent when we consider the condition of the world. The lostness of humanity is a reality that should burden every believer's heart. Every day, millions of people pass into eternity without ever hearing the gospel, without ever having the opportunity to respond to the good news

1:08:16 of Jesus Christ. This is a tragic reality. Jesus in his compassion wept over the lost. In Matthew 9:368, we read, "When he saw the crowds, he had compassion for them because they were harassed and helpless like sheep without a shepherd. Then he said to his disciples, "The harvest is plentiful, but the laborers are few. Therefore, pray earnestly to the Lord of the harvest to send out laborers into his harvest." The urgency of the great commission is tied directly to the lostness of the world. The harvest is plentiful, but the laborers are few. There is a desperate need for workers to go into the fields and bring in the

1:09:04 harvest before it is too late. The world is not only lost but also increasingly hostile to the gospel. As culture becomes more secular and as governments and institutions grow more antagonistic to biblical truth, the call to evangelize becomes more difficult. There is a growing pressure to silence the proclamation of the gospel, to relegate it to the private sphere, and to deny its relevance to public life. This opposition to the gospel is not a new phenomenon. Throughout history, faithful Christians have faced persecution for proclaiming the truth of God's word. In many parts of the world, preaching the gospel is still punishable by imprisonment, torture, or death. The

1:09:51 Apostle Paul in Timothy 4:02 urges Timothy to preach the word. Be ready in season and out of season. Reprove, rebuke, and exhort with complete patience and teaching. This exhortation is just as relevant today. We must be prepared to preach the gospel in every season, whether favorable or unfavorable, whether accepted or rejected. The urgency of the great commission is not only a call to preach the gospel, but also to disciple the nations. Jesus did not simply command his disciples to make converts. He commanded them to make disciples. Disciplehip involves more than just bringing someone to faith in Christ. It

1:10:38 involves walking alongside them, teaching them, and helping them grow in their relationship with Christ. This is why the church must be committed to both evangelism and disciplehip. Evangelism without disciplehip leads to superficial conversions and disciplehip without evangelism leads to a lack of spiritual multiplication. The church is called to engage in both aspects of the mission. As Paul wrote to the church in Colossians 1:28, "Him we proclaim, warning everyone and teaching everyone with all wisdom that we may present everyone mature in Christ." The urgency of the great commission is also evident in the way it transcends all cultural, social, and

1:11:25 geographical boundaries. The gospel is not confined to any one nation or group of people. It is the message of salvation for all people. And the church is called to take this message to every corner of the earth. In Acts 1:8, Jesus told his disciples, "But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth." The gospel must go to all nations, to every tribe, and to every people group. This means that we are not merely called to evangelize our local communities, but to reach the unreached, to go to places

1:12:13 where the gospel has not yet been heard and to share the message of Christ with those who have never heard his name. The task is enormous and it can often feel overwhelming. But we are not alone in this mission. Jesus promised that he would be with us, that he would empower us by his holy spirit and that he would help us in the task of making disciples. In Matthew 28:20, he assures us, "And behold, I am with you always to the end of the age." We do not carry the weight of this mission on our own. Christ himself is with us, empowering us, guiding us, and giving us the strength to persevere. We are not called to go in

1:13:00 our own strength, but in the strength of the one who has all authority in heaven and on earth. The urgency of the great commission also means that we cannot afford to be complacent. The days are short and we must be diligent in the work of the gospel. We are called to make the most of every opportunity, to seize every moment, to proclaim the truth of Christ. The time is drawing near when Christ will return. And when he does, he will bring an end to this age. Until that time, the mission remains urgent. Jesus said in John 9:04, "We must work the works of him who sent me while it is day. Night is coming when no

1:13:46 one can work. The night is coming and the window of opportunity is closing. We must work while it is still day, while we still have time to labor in the harvest. The urgency of the great commission should also compel us to examine our priorities. As believers, we must ask ourselves if we are truly living in light of this mission. Are we actively engaging in evangelism and disciplehip? Are we prioritizing the spread of the gospel above all other concerns? The great commission should not be something that is relegated to the back burner of our lives. Something that we get around to when we have the time or when it is convenient. It must be our highest

1:14:32 priority, the driving force behind everything we do. In 2 Corinthians 5:14-15, Paul writes, "For the love of Christ controls us because we have concluded this that one has died for all. Therefore, all have died. And he died for all that those who live might no longer live for themselves, but for him who for their sake died and was raised." The love of Christ should control us, motivating us to live for him and to make his gospel known to the world. As the world becomes increasingly hostile to the message of Christ, and as the task of reaching the lost grows ever more difficult, the urgency of the great

1:15:19 commission only intensifies. We are not called to wait for the world to come to us. We are called to go to them. We must go into the world to the lost and broken with the message of hope and salvation in Christ. And we must do so with urgency for time is short and the eternal destinies of souls hang in the balance. The harvest is plentiful but the laborers are few. Will we respond to the call? Will we be faithful to the mission? Will we with urgency and passion proclaim the gospel to the nations? The blessed hope of Christ's return is the ultimate source of comfort, strength, and endurance for every

1:16:04 believer. It is the foundation of our hope, the anchor that keeps us steadfast amidst the trials, struggles, and challenges of life. The anticipation of Christ's return is not a mere doctrinal point. It is a reality that shapes how we live, how we suffer, and how we engage with the world. This hope is not based on wishful thinking or vague optimism, but is firmly grounded in the promises of God's word. And it has profound implications for how we understand our present circumstances and our future destiny. First, the return of Christ is a promise. Jesus

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