North Boulevard Church of Christ Murfreesboro Tennessee. TITHE AND SABBATH ARE BABYLONIAN. David Young lifts the usual proof-texts but says that Tithing is God's command and implies something bad if you do not give at least 10 percent of your WAGE as well as your NET WORTH. That should increase until you must die broke and leave nothing for your children.
Job 3:9 does not speaking of giving tithes of one's wage which would be robbery nor a percentage of one's wealth. The first cluster of grapes would be put into a small basket and the priest would eat it in a "holy place." The honoring was of God and not a clergy person.
Click Below Malachi 3.The False Teaching forcing the Spirit OF Christ to be a liar.
God did not command the king, kingdom, temple, animal slaughter or the Jacob-cursed Levites to "make the innocent lambs dumb before the slaughter." God had abandoned them to worship the starry host and sentenced them back to Babylon because of their musical worship at Mount Sinai.
The unholy animal slaughter was quarantined behind closed gates and no godly person could come hear. The godly Jews rested in their isolated towns and were permitted to READ and REHEARSE the Word of God.
The tithe as part of the neo-Babylonianism imposed on Israel, was 10 percent or your INCREASE or Profit: that means the NET. A believer has a little or no INCREASE or profit to be given at HARVEST TIME: once a year. About 3 out of 7 INCREASE of FOOD PRODUCTS ONLY from the Lands, orchards, vineyards, flocks "swiped" from the owners went to the LEVITES. They gave 10 percent of that to supply animals to sacrifice and eat: God said they offered the animals to Him but ate the flesh themselves.
If the tribe did not give you lands with a FLOCK then you did not give a tithe of the NET PROFIT of that which you did not give.
Aaron the Tentmaker or Carpenter did not TITHE.
Pr 3:9 Honour the LORD with thy substance,
and with the firstfruits of all thine increase:
Before deciding that everyone including the widows should tithe or more to the preacher as "a salavtion issue" it might help to understand more about the people who tithed, where they tithed and to whom they tithed.
Honoro does not speak of the honest worker giving to any religious operator: God did not command but imposed animal sacrifices and this was to keep the system behind closed gates as part of the Civil-Military-Clergy complex. The godly people were then SAFE in their local areas to Rest, Read and Rehearse the Word. It was reasonable that if someone gives you a food-producing farm (only) then you should tithe as RENT.
Wealth implies ENOUGH. Wealth does not mean 10 percent of your GROSS income or shaming old people to give out of their welfare check.
If you are a Jacob-cursed and God-Abandoned member of the tribe of Levi [Genesis 49) you have NO INHERITANCE or a way to make money unless you work when off rare duty at the temple abandoned to worship the starry host. God abandoned the nation to worship the starry host but commanded no sacrifrices, burnt offerings nor priests when He saved them by His Grace at Mount Sinai. Because the Levites executed 3,000 of the idolaters at Mount Sinai, God commanded (so the Scribes say) that they STAND IN RANKS during animal sacrifices to execute any godly person who came near or into a closed space or house. This quarantined the people to their isolated towns and farms. Their tithe of food-only was because God ordained that they have no regular inheritance.
Deut. 18:1 The priests the Levites, and all the tribe of Levi, shall have no part nor inheritance with Israel: they shall eat the offerings of the LORD made by fire, and his inheritance.Fruit in this passage is : produce of the fields, pulse, legumes (whereas fructus denotes chiefly tree-fruit, and frumentum halm-fruit, grain), sometimes also, in gen., for fruits (grain, tree-fruit, etc.). FRUIT OF THE LIPS.
First means first: if you have a vineyard the first fruit would be the first cluster: the second cluster would not be a firstfruit.
Deut. 26:2 That thou shalt take of the first of all the fruit of the earth,Tithing is not firstfruits:
which thou shalt bring of thy land that the LORD thy God giveth thee,
and shalt put it in a basket,
and shalt go unto the place which the LORD thy God
shall choose to place his name there.
Deut. 26:3 And thou shalt go unto the priest that shall be in those days,
and say unto him, I profess this day unto the LORD thy God,
that I am come unto the country which the LORD
sware unto our fathers for to give us.
Deut. 26:10 And now, behold, I have brought the firstfruits of the land,
which thou, O LORD, hast given me.
And thou shalt set it before the LORD thy God,
and worship before the LORD thy God:
THEN understanding that the Levites had no food-producing property and were known as poor:
Deut. 26:11 And thou shalt rejoice in every good thing
which the LORD thy God hath given unto thee,
and unto thine house, thou,
and the Levite,
and the stranger that is among you.
Deut. 26:12 When thou hast made an end of tithingPRIESTS, LEVITES AND THE PEOPLE ON A TRIBAL ROTATING BASIS SUPPLIED THE TEMPLE
all the tithes of thine increase the THIRD year,
which is the year of tithing,
and hast given it unto
the Levite,
the stranger,
the fatherless,
and the widow,
that they may eat within THY gates, and be filled;
Neh. 10:34 And we cast the lots among the priests, the Levites,ONLY FIRSBORN SONS OF THE TRIBES OF ISRAEL IN ISRAEL WERE ASSIGNED AS TEMPLE SERVANTS.
and the people, for the wood offering, to bring it into the house of our God,
after the houses of our fathers,
at times appointed year by year,
to burn upon the altar of the LORD our God, as it is written in the law:
Neh. 10:35 And to bring the firstfruits of our ground, and the firstfruits of all fruit of all trees,
year by year, unto the house of the LORD:
Neh. 10:36 Also the firstborn of our sons, and of our cattle, as it is written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God:ONLY A TITHE OF THE TITHES WENT TO THE TREASURE HOUSE
INCLUSIVE--EXCLUSIVE FOOD BROUGHT ONLY TO PRIESTS:
Neh. 10:37 And that we should bring the firstfruits of our dough,
and our offerings, and the fruit of all manner of trees, of wine and of oil,
unto the PRIESTS, to the chambers of the HOUSE of our God;
INCLUSIVE--EXCLUSIVE FOOD BROUGHT ONLY TO LEVITES:
and the tithes of our ground unto the Levites, that the same Levites might have
the tithes in all the cities of our tillage.
Neh. 10:38 And the priest the son of Aaron shall be with the Levites, when the Levites take tithes:Malachi speaks of tithing but speaks of the temple servants having to return to the farm because what little the more enlightened people brought to the temple was used by the priests. However, the reason no one gave is shown in the first part of Malachi.
and the Levites shall bring up the tithe of the tithes unto the house of our God,
to the chambers, into the treasure house.
Neh. 10:39 For the children of ISRAEL and the children of LEVI shall bring the offering of the corn, of the new wine, and the oil, unto the chambers,
where are the vessels of the sanctuary, and the priests that minister, and the porters,
and the singers: and we will not forsake the house of our God.
It maybe a parallel explanation beyond the Temple Complex:
Proverbs 18.20] A man's stomach is filled with the fruit of his mouth.
With the harvest of his lips he is satisfied.
Only the evangelist obeying the command to GO and preach exactly what Jesus commanded to be taught is worthy of his food, housing and transportation but he NEVER collects on the receiving end.
Jesus called the Scribes and Pharisees, hypocrites: in the Ezekiel 33 version Christ names popular preachers for hire, singers and instrument players. While they made long prayers (hymns) and made up their own songs and sermons, they went out and bought something vegetable and never bought a perfect lamb.
Matt. 23:23 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.
Jesus paid it all and Christ in Isaiah 55 commanded us not to pay for the free water of the Word.
Pr 3:10 So shall thy barns be filled with plenty,
and thy presses shall burst out with new wine.
THE MALACHI FALSE PROOF TEXT
Malachi 3 Prophecy of baptism of WIND and Fire on those who used magical means (rhetoric, singing, instruments) to rob the people. The warning about tithing is to the PRIESTS.
Malachi.Witness.Against.the.Sorcerers. The horrors of the sacrificial system to which God abandoned the Civil-Military-Clergy and which was quarantined behind city gates. 2 Chronicles 29 has Hezekiah trying to stop the curse when the sacrifices were taken outside the city walls in 2 Chronicles 28.
2Chr. 28:23 For he sacrificed unto the gods of Damascus, which smote him: and he said,
Because the gods of the kings of Syria help them,
therefore will I sacrifice to them, that they may help me.
But they were the ruin of him, and of all Israel
2Chr. 28:24 And Ahaz gathered together the vessels of the house of God,
and cut in pieces the vessels of the house of God,
and shut up the doors of the house of the LORD,
and he made him altars in every corner of Jerusalem.
2Chr. 28:25 And in every several city of Judah
he made high places to burn incense unto other gods,
and provoked to anger the LORD God of his fathers.
2Chr. 28:26 Now the rest of his acts and of all his ways, first and last,Mysteries of Adoni (Pseudo Jesus0 S.F.Dunlap: Maury supposes the origin of the Mysteries of Bacchus and Demeter comparatively modern : (the sixth century before Christ). Maury, II. 316, 319. The name of Abal, Bol, Baal, Bpul, Apollo, was much older than Dionysus, and certainly was ancient among the Hebrew -Phoenicians and Babylonians.
1 1 Kings, xiv. 15, 23; xv. 13; xvi. 33; 2 Kings, xiii. 6; xvii. 16, they made two little bulls and a grove, and worshipped the Stars, and Bol (Baal) ; xxi. 3, 1, 5 ; xxiii. 6.Movers, 171. Baal had his prophets, priests, and his solemn assembly or feast, like Adonis. 2 Kings, x. 19, 20. INTRODUCTION. Xlll The dark-colored ivy and the untrodden grove of God with its myriad fruits, sunleas, and without wind in all storms : where always the fren- zied Dionysus dwells ! Sophocles, Oidip. Eol., 675.
Soph. OC 668 Chorus
Stranger, in this land of fine horses you have come to earth's fairest home, the shining Colonus. [670] Here the nightingale, a constant guest, trills her clear note under the trees of green glades, dwelling amid the wine-dark ivy [675] and the god's inviolate foliage, rich in berries and fruit, unvisited by sun, unvexed by the wind of any storm. Here the reveller Dionysus ever walks the ground, [680] companion of the nymphs that nursed him.
Adonis is Dionusos ! "The grove of the Golden Aphrodite." Justin, ad Graecos, p. 27.
But the Mysteries lie at the foundation of the Mosaic religion, and, consequently, are the basis of our own faith. Moses was learned in all the " wisdom" of the Egyptians.
Stephen was murdered for affirming Christ warning about "the lying pen of the Scribes" and Paul's warning against Jewish Fables:
Acts 7:41 And they made a calf in those days,
and offered sacrifice unto the idol,
and rejoiced in the works of their own hands.
Euphrainō , Ep. euphr-, fut. Att.155.12, Pi.I.7(6).3
II. Pass., make merry, enjoy oneself, Xen. Sym. 7.5
ai. mēkhanēn, in the theatre, Antiph.191.15; so epi tas mēkhanas katapheugousi theous
4. take up and bear, as a burden, moron A.Pers.547; athlon S.Tr.80; algos A.R.4.65.
2. raise by words, hence, praise, extol, E.Heracl.322, etc.; ai. logō to exaggerate, D.21.71.
Acts 7:42 Then God turned,
FEEDING THE SINGERS (Parasites) WOULD HAVE KEPT THE PATTERNIST'S WORSHIP HIDDEN FROM THE GODLY.
and gave them up to worship the host of heaven;
as it is written in the book of the prophets,
O ye house of Israel, have ye offered to me slain beasts and sacrifices
by the space of forty years in the wilderness?
Acts 7:43 Yea, ye took up the tabernacle of Moloch,
and the star of your god Remphan,
figures which ye made to worship them:
and I will carry you away beyond Babylon.
Malachi 3:1 Behold, I send my messenger, and he will prepare the way before me;
and the Lord, whom you seek, will suddenly come to his temple;
and the messenger of the covenant, whom you desire, behold, he comes! says Yahweh of hosts.
Templum , 1. An open, clear, broad space, a circuit (so rare and mostly poet.): unus erit, quem tu tolles in caerula caeli Templa, i. e. the space or circuit of the heavens,Messiah would come and baptize the viper race with the spirit of FIRE and the spirit of JUDGMENT: wind (spirit) to separate the chaff from the grain
I. Lit., a space marked out; hence, in partic.,
Of the hollow space or chamber of the mouth:
testāmentum , i, n. testor,
I. the publication of a last will or testament; a will, testament (cf. codicilli).
the laws relating to wills in ge
Malachi 3:2 But who can endure the day of his coming?
And who will stand when he appears?
For he is like a refiners fire, and like launderers soap;
God's Spirit is God's breath and not a god people.
Con-flo , āvi, ātum, 1,
I. v. a., to blow together, to blow up, stir up.
1. Of the passions, to kindle, inflame: conflatus amore Ignis, Lucr. 1, 474: invidiam inimico, Cic. Cat. 1, 9, 23; id. Cael. 12, 29; Sall. C. 49, 4: conjurationem, Suet. Ner. 36: cf.: ingens ac terribile bellum,
Ignis A. (Mostly poet.) The fire or glow of passion, in a good or bad sense; of anger, rage, fury:
laurigerosque ignes, si quando avidissimus hauri, raving, inspiration, Stat. Ach. 1, 509: quae simul aethereos animo conceperat ignes, ore dabat pleno carmina vera dei, Ov. F. 1, 473: (Dido) caeco carpitur igni,
B. Figuratively of that which brings destruction, fire, flame: [serpo]
Fullo , ōnis, m.Malachi 3:3 and he will sit as a refiner and purifier of silver,
I. A fuller, cloth-fuller, Plaut. Aul. 3, 5, 34; Plin. 28, 6, 18, § 66; Mart. 6, 93, 1; Dig. 12, 7, 2; Gai. Inst. 3, 143; 162 al.In mal. part.: comprimere fullonem, Nov. ap. Prisc. p. 879 P. (Com. Rel. v. 95 Rib.); hence: pugil Cleomachus intra cutem caesus et ultra, inter fullones Novianos coronandus,
The scourer: The "fullo" was a washer and cleaner of linen and woollen clothing with fuller's earth. As woollen dresses were chiefly worn by the Romans, they would, by reason of the perspiration produced by so hot a climate, require frequent purification. As the ancients, probably, were not acquainted with the use of ordinary washing soap, various alkalis were used in its place for the purpose of cleansing garments. It is not known whether the fuller's earth of the Romans resembled that used at the present day.
and he will purify the sons of Levi, and refine them as gold and silver;
and they shall offer to Yahweh offerings in righteousness.
Purgo 1. To make even by clearing away, (A good conscience)
1. To clear from accusation, to excuse, exculpate, justify
2. To cleanse or purge from a crime or sin with religious rites, to make expiation or atonement for, to expiate, purify, atone for, lustrate, = expiare, lustrare
Luke 3:2 Annas and Caiaphas being the high priests,
the word of God came unto John the son of Zacharias in the wilderness.
Luke 3:3 And he came into all the country about Jordan,
preaching the baptism of repentance for the remission of sins;
Luke 3:7 Then said he to the multitude that came forth to be baptized of him,
O generation of vipers, who hath warned you to flee from the wrath to come?
Ekhidn-a , hē, (ekhis) A. viper, Hdt.3.108, S.Tr.771, Pl.Smp.218a, etc.; prob. of a constrictor snake, Act.Ap.28.3: metaph., of a treacherous wife or friend, A.Ch.249, S.Ant.531; himatismenē e., of woman, Secund.Sent.8; gennēmata ekhidnōn brood of vipers, term of reproach, in Ev.Matt.3.7.Vipera term of reproach for a dangerous person B. Viper! serpent! as a term of reproach for a dangerous person saevissima, Juv. 6, 641: tandem, vipera, sibilare desiste, Flor. 4, 12, 37; cf. Don. Ter. Eun. 5, 1, 8.: Sibilo
Plat. Sym. 218a to describe his sensations to any but persons who had been bitten themselves, since they alone would understand him and stand up for him if he should give way to wild words and actions in his agony. Now I have been bitten by a more painful creature, in the most painful way that one can be bitten: in my heart, or my soul, or whatever one is to call it, I am stricken and stung by his philosophic discourses, which adhere more fiercely than any adder when once they lay hold of a young and not ungifted soul, and force it to do or say whatever they will; I have only to look around me, and there is a Phaedrus, an Agathon, an Eryximachus,
Saevus roused to fierceness (while ferus signifies naturally fierce); raging, furious, fell, savage, ferocious, etc
Passionate excitement, Cānĭdĭa, sorceress, often mentioned by Horace, Hor. Epod. 3, 8; id. S. 1, 8, 24; Cŭpīdo 2. Personified:
Cŭpīdo , ĭnis, m., the god of love, Cupid, son of Venus, [Lucifer] tympana, sounding harshly or terribly. Avarice, covetousness: Narcissum incusat cupidinis ac praedarum, Tac. A. 12, 57; in plur., id. H. 1, 66.* 2. Personified: Cupido sordidus, sordid Avarice, Hor. C. 2, 16, 15.Sibilo I. Neutr., to hiss, to whistle: stridor rudentum sibilat, whistles, so of a serpent, Prop. 4 (5), 7, 54. applaud
Verg. A. 11.754
Not slackly do ye join
the ranks of Venus in a midnight war;
or when fantastic pipes of Bacchus call
your dancing feet, right venturesome ye fly
to banquets and the flowing winewhat zeal,
what ardor then! Or if your flattering priest
begins the revel, and to Iofty groves
fat flesh of victims bids ye haste away!Malachi 3:4 Then the offering of Judah and Jerusalem will be pleasant to Yahweh,
Malachi 3:5 I will come near to you to judgment;
as in the days of old, and as in ancient years.
and I will be a swift witness against the sorcerers,
and against the adulterers, and against the perjurers,
and against those who oppress the hireling in his wages, the widow, and the fatherless,
and who deprive the foreigner of justice, and dont fear me, says Yahweh of Hosts.
Mălĕfĭcĭum , ĭi, n. maleficus,
1. Fraud, deception, adulteration: me maleficio vinceres? Plaut. Truc. 2, 6, 20 Speng.; Quint. 7, 4, 36; Plin. 12, 25, 54, § 120. 2. Enchantment, sorcery, Tac. A. 2, 69 Orell. N. cr.; App. M. 9, p. 230, 24; 231, 28; cf. magica, id. Mag. p. 278, 21; Schol. Juv. 6, 595.
Măgĭcus , a, um, adj., = μαγικός,Mălĕfĭcus (in MSS. also mălĭfĭ-cus ), a, um, adj. malefacio,
I. of or belonging to magic, magic, magical (poet. and in post-Aug. prose): artes, Verg. A. 4, 493: magicis auxiliis uti, Tib. 1, 8, 24: arma movere, Ov. M. 5, 197: superstitiones, Tac. A. 12, 59: vanitates, Plin. 30, 1, 1, § 1: herbae, id. 24, 17, 99, § 156: aquae, Prop. 4, 1, 102 (5, 1, 106): di magici, that were invoked by incantations (as Pluto, Hecate, Proserpine), Tib. 1, 2, 62; Luc. 6, 577: linguae, i. e. hieroglyphics, id. 3, 222; but lingua, skilled in incantations, Ov. M. 7, 330; Luc. 3, 224: cantus, Juv. 6, 610: magicae resonant ubi Memnone chordae, mysterious, id. 15, 5.
Cantus , ūs, m. id., I. the production of melodious sound, a musical utterance or expression, either with voice or instrument; hence, song, singing, playing, music
2. With instruments, a playing, music: in nervorum vocumque cantibus, Cic. Tusc. 1, 2, 4; id. Rosc. Am. 46, 134: citharae, Hor. C. 3, 1, 20: horribili stridebat tibia cantu, Cat. 64, 264: querulae tibiae, Hor. C. 3, 7, 30: dulcis tibia cantu, Tib. 1, 7, 47: bucinarum, Cic. Mur. 9, 22: simul ac tubarum est auditus cantus, Liv. 25, 24, 5: lyrae, Plin. 34, 8, 19, § 72: tibicines, qui fidibus utuntur, suo arbitrio cantus numerosque moderantur, Cic. Tusc. 5, 36, 104:
Of an actor: tardiores tibicinis modos et cantus remissiores facere, Cic. de Or. 1, 60, 254.
A. Prophetic or oracular song: veridicos Parcae coeperunt edere cantus, Cat. 64, 306; cf. Tib. 1, 8, 4.
B. An incantation, charm, magic song, etc.: cantusque artesque magorum. Ov. M. 7, 195; 7, 201: at cantu commotae Erebi de sedibus imis Umbrae ibant, Verg. G. 4, 471: magici,
B. In partic., magical: artes, Vulg. 2 Par. 33, 6.As substt.
1. mălĕfĭcus , i, m., a magician, enchanter: de maleficis et mathematicis, Cod. Just. 9, 18, 5: magi qui malefici vulgi consuetudine nuncupantur, ib. 9, 18, 7; Schol. Juv. 6, 594.
2. mălĕfĭcum , i, n., a charm, means of enchantment: semusti cineres aliaque malefica, quis creditur anima numinibus inferis sacrari, Tac. A. 2, 69 fin.
AS SOON AS HEZEKIAH HAD PURGED THE TEMPLE AND DIED:
THE SOUNDS OF JUDGMENT IN REVELATION:
2 Chronicles 33[6] He also made his children to pass through the fire in the valley of the son of Hinnom; and he practiced sorcery, and used enchantments, and practiced sorcery, and dealt with those who had familiar spirits, and with wizards: he worked much evil in the sight of Yahweh, to provoke him to anger.
2 Chronicles 33.6 transireque fecit filios suos per ignem in valle Benennon observabat somnia sectabatur auguria maleficis artibus inserviebat habebat secum magos et incantatores multaque mala operatus est coram Domino ut inritaret eum
ars , artis, f. v. arma,
(a). Rhetorical : quam multa non solum praecepta in artibus, sed etiam exempla in orationibus bene dicendi reliquerunt! Cic. Fin. 4, 3, 5: ipsae rhetorum artes, quae sunt totae forenses atque populares, id. ib. 3, 1, 4: neque eo dico, quod ejus (Hermagorae) ars mihi mendosissime scripta videatur; nam satis in eā videtur ex antiquis artibus (from the ancient works on rhetoric) ingeniose et diligenter electas res collocāsse, id. Inv. 1, 6 fin.: illi verbis et artibus aluerunt naturae principia, hi autem institutis et legibus, id. Rep. 3, 4, 7: artem scindens Theodori, Juv. 7, 177.
tŭmultus , canunt ignes subitosque tumultus, Manil. 1, 894: novos moveat F ortuna tumultus, Hor. S. 2, 2, 126.
2. Of thunder, storm, etc.: tremendo Juppiter ipse ruens tumultu, i. e. the roar of thunder, magis, Extreme Anxiety
A. Disturbance, disquietude, agitation, tumult of the mind or feelings: tumultus Mentis, Hor. C. 2, 16, 10; Luc. 7, 183: pulsata tumultu pectora, Petr. poλt. 123: sceleris tumultus, Hor. S. 2, 3, 208.
Acheron rapitur tumultu ingenti, Sen. Herc. Fur. 714: tumultus magis quam proelium fuit,B. Of speech, confusion, disorder: sermonis, Plin. 7, 12, 10, § 55: criminum, Quint. Decl. 1, 4.canunt ignes subitosque tumultus,
A. Cano canta pro cantata ponebant; once canituri, Vulg. Apoc. 8, 13), 3, v. n. and a. [cf. kanassō, kanakhē, konabos; Germ. Hahn; Engl. chanticleer; kuknos, ciconice; Sanscr. kōkas = duck; Engl. cock], orig. v. n., to produce melodious sounds, whether of men or animals;
B. Ignis
C. Sŭb-ĕo , Subdue, go under 2. In partic., to come on secretly, to advance or approach stealthily, to steal upon, steal into (poet.), Prop. 1, 9, 26; Ov. Am. 1, 2, 6; id. A. A. 1, 742.
subit ipse meumque Explet opus, succeeds me, takes my place, id. ib. 3, 648
1. In gen., to come in, succeed, take place; to enter stealthily, come secretly or by degrees: in quarum locum subierunt inquilinae impietas, perfidia, impudentia
D. Tumultus
11.22.14
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