Connect with us


Introduction to tithes and offerings




Introduction to tithes and offerings

There are different kinds of giving in the house of God.

1. Freewill giving:
This is what you give to God any time you decide and how much you choose. Whatever you give to the lord out of what you have is okay him and at anytime, this is called freewill giving.

2. Seed offering:
Seed offering is giving when there is a particular desire that you have and you have chosen as the spirit of God guides you what seed you should give for that harvest you desire.
This is the offering usually connected to a desired harvest

3. Precious seed or precious offering
This kind of giving is done when you are in a particular need, this is not just a harvest that you require, it may be a financial need, a special kind of miracle. At that moment It is not a sowing for a desired harvest. It is a precious giving for that thing you desire from the lord.

All giving is a demonstration of our faith in God and his word. Giving is a connection.

Why is it that when you give God responds and when you give out of your need God responds? because all giving with respect to God is a recognition and therefore a confession of his deity, you recognize that God is not a man he is God.

When you give to him that which is important to you, you are communicating divine reverence. A connection of your faith in God who has more power than man so you are are appealing to his divinity. Offerings are given to a deity not to man, you can give a gift to your friend when you give to God you give him an offering.

why it is so is not known. It’s like asking why we breathe, we dont know why, God made it so, that’s the way it is with giving God an offering. There are things we cannot explain we just know that God made it that way, it’s the same way with giving.

Among the giving their are two kinds that are not up to you.Your seed offering and freewill offering is up to you.

Whatever God prospers you with is given to you for your liberty so you can use it to create opportunities for yourself with God. That does t mean just using it to buy something, it means that when the need arises you have something to give to God to open up your doors, to create new opportunities for yourself etc.

He gives to you so you are able to give and your giving opens up channels of blessing for you.

The tithe and first fruit are not the same. The first fruit offering was revealed before the tithe was revealed, the first fruit was revealed to Cain and Abel. The tithe was reaveld to Abraham many years later.

Sometimes people say first fruit and tithe are based on law the moses, they are not of the law, they were there before the law. The law only talked about them because they were practiced by men of faith

The tithe means one tenth out of whatever God blesses you with. So when God blesses you, he says one tenth of every thing God blesses you with belongs to him he didn’t say “give me please if you will like to”, if you are a child of god he lays claim to one tenth of everything that you have.

Sometimes people think that’s what they give to the church, its given in church because the church is a place to recieve it on behalf of God. This is because the church gives you the word of God, the church brings you the presence of God and the revelation of God that prospers you, so where God teaches you his word, where God nourishes you, that is where you send your tithe.

You don’t negotiate your tithe, you don6t decide what you are going to do with your tithe, you dont choose who you give the tithe to. The tithe belongs to God and the legal place to give it is where you are nourished in the word of God.

You can give any amount of money or material blessing at any time to any one you want to at any time. But your tithe is not yours, you cant decide that you want to give your tithe to your uncle or your grandmother or to use it to pay your rent. You can give anything but not your tithe because your tithe belongs to God.

As a child of God you have been brought into a divine partnership and in that partnership he has his part and you have your part.

For every blessing he brings to you, you acknowledge his hand in your life by giving him his tithe. But if you cheat him then not only does the bible say you are robbing God, he will take what he chooses.

You will loose something and the greatest loss is the loss of ideas, the loss of divine guidance, when you cease to hear from the spirit of God about what to do with your money, what to do in your business etc and that’s a big problem.

So never hold back your tithe. You can tithe on your car, you can tithe on a new house or other material blessings. You check what the value of that thing and tithe one tenth of it.

In your first fruit, your first fruit belongs to God. It is the first of what you expect to be a series of blessing in your life that God gives to you, except you want it as a one and only.
The first one belongs to God, God said the first one belongs to him so the smartest thing you can do is to give it to God.

He said prove me and see if I will not open the windows of heaven and pour out a blessing. Malachi 3:10

God doesn’t ask you to give because he wants something from you, our giving to him is an act of faith.

You cannot prosper on the basis of another mans giving, theres no promise of blessing for your receiving there is a promise of blessing for giving and the legal place to give it is where you are nourished by the word of God.

Continue Reading
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *


Belief and faith , The One True God



Belief and faith


There is the distinction between beliefs in a set of preposition and a faith which enables us to put our trust in them. Believing in the implicitly in the existence of God, the prospect of eternal damnation and the objective reality of purgatory, does not in any way connote faith.

In every history or civilization known to man, there have been some sorts of religion, beliefs and faith within that era. The Igbo’s prayed to Amadioha, Yoruba believed in Oludumare. The Greece’s believed in the gods of Olympus, the Roman’s made sacrifices to Mars the god of war, the Egyptians prayed to the hawk head god, made sacrifices to Anubis the keeper of the underworld and he that grants passage to the afterlife. The Lumeria made libation in honor of Tiki the ancestor of men, the Indians worshipped the Shiva the three faced god or the trinity god. The Vikings waged war in the name of the one eye god, Odin. Over millenniums and all civilization there have and will always be beings the human race puts faith on. What all these religions have in common was the polytheistic nature of all their gods.

In recent time religion, belief and faith has taken a new look. The look of the, one true God. The monotheistic nature, of the religion of the descendants of Abraham. The Jewish, Islam, and the Christian religion.

Everyday more people come out to challenge the existence of god. Science seems to have disposed of the creator God and biblical scholars have proved that Jesus had never claimed to be divine. With all these going on it would seem that god as an aberration, is something the human race had outgrown.

We know as children our ideas about god are formed and as we grow up we lose those childish innocence and we start to ask questions pertaining to the nature of god. I remember in one of my philosophy class, our lecturer asked us, who created you? The class chorused God, He asked again. Who created god? And we said no one, that god is the uncreated creator. He went on to ask us, then how did the uncreated creator come into existence? And no one had an answer to that. The class went quiet, he told us to go home and think about it. It’s been over nine years since that faithful day; I still don’t have an answer to that question. And it won’t be too much of a stretch if I say no one knew the answer to that question. And that had been an exam question. F9 would have been the order of the day. The reason had been that we were taught that, nothing can exist in a vacuum. So if God created us and all the beauties of the earth, then how did God come into be? This is where your faith comes into play. Believing in the unseen and having enough faith to not give up.

People with no peculiar religious background may find that their notion of God was formed at infancy. Since those days, we have put away childish things and have discarded the god of our first year. People in questions of faith believe that god had to be the simply projection of human needs and desires.

Faith deals with believing and trusting in the unseen, instead of waiting for God to descend from on high to prove his existence, you should deliberately create a sense of him for yourself.

There is no rational to define the existence of god, in a sense of reality no one is expected to experience god as an objective fact that could be discovered by the ordinary rational process.

Faith in things not seen, hope, and love are then three of the requisite manifestations of faith. It is faith in this sense, as the core of that comprehensive stance toward God to which God calls us.

One thing that over and over comes to the fore, when faith in God is spoken of, is the obedience required by faith. Apart from the actions of obedience there is no well-formed faith in God this in addition to the fact that the stance of faith itself marks an obedient response to God. “By faith Abraham obeyed the call.” (Heb. 11:8) In other passages what comes to the fore is that an expectant hope in God’s promises and actions is required for well-formed faith. “Faith gives substance to our hopes.” (Heb. 11:1) Frequently also there is emphasis on the faithfulness (fidelity, endurance) required of the one who fully trusts in God. And often what is in view when faith in God is spoken of is the belief required by well formed faith in particular, the acceptance of the words of God and of those who speak on his behalf. ( John 2:22: “And they believed the Scripture and the word which Jesus had spoken.”) Then, too, faith in God finds its manifestation in worship of God, in praise of him, in address (prayer) to him, and so on.

It may be added that some of the belief required for genuine, well formed faith is not only required by such faith but is required if there is to be faith in God at all, even malformed and underdeveloped faith. One cannot, for example, trust God if one does not even believe that God exists. No doubt it was this point that the writer of Hebrews had in mind when he said, almost by the way, that “whoever would draw near to God must believe that he exists and that he rewards those who seek him.

Since it is Christian faith that we especially have in mind, it seems appropriate to proceed by looking at how the sacred documents of Christianity — the writings of the New and Old Testament —understand faith rather than by exploring the ordinary use of the word “faith” and then defining the derivative phrase “Christian faith.” Various writers of the New Testament record Jesus as having urged his hearers to take up the stance of faith. Likewise, those and other New Testament writers urge their own readers to take up this same stance of faith. Indeed, they urge their readers to take up this stance toward Jesus himself. It is clear that when the writers urged this stance on their readers, and when Jesus urged it on his hearers; they and he saw themselves as doing so on behalf of God. God himself calls us to the stance of faith. Let us then look at what the New Testament writers called their readers to, and what Jesus called his hearers to, when they and he, speaking on behalf of God, called them to faith. Sometimes when the New Testament writers represent God as requiring faith of us, they are thinking of faith as one among other things that God requires of us. Faith is then one among other “virtues.” Paul, in 1 Corinthians 13, urges faith along with hope and love on his hearer.


The idea of god formed in one generation by one set of human beings could be meaningless in another. The poetry, art are all imagination of man. Had the notion of god not had its flexibility, it would not have survived to become one of the greatest human ideas. One when conception of god has ceased to have meaning or relevance, it been quietly discarded and replaced by a new theology. Realistically speaking there is no objective view of god; each generation has created the image of God that works for them.

According to Aquinas it is possible for us to have scientific knowledge of the existence and immateriality, unity, simplicity, and perfection of God. As Aquinas sees it, scientia is knowledge that is inferred from what is seen to be true:

Any science is possessed by virtue of principles known immediately and therefore seen. Whatever, then, is an object of science is in some sense seen.

Now Aquinas believes that human beings (even in our earthly condition here below) can have knowledge, scientific knowledge, of God’s existence, as well as knowledge that he has such attributes as simplicity, eternity, immateriality, immutability and the like. In Summa Theologiae Aquinas sets out his famous “Five Ways,” or five proofs of God’s existence: in Summa Contra Gentiles he sets out the proof from motion in much greater detail; and in each case he follows these alleged demonstrations with alleged demonstrations that God possesses the attributes just mentioned. So natural knowledge of, God is possible. But the vast majorities of those who believe in God, he thinks, do not have knowledge of God’s existence but must instead take it on faith. Only a few of us have the time, inclination, and ability to follow the theistic proofs; the rest of us take this truth on faith. And even though God’s existence is demonstrable, even though we are capable of knowing it, nevertheless it is appropriately proposed to human beings as an object of faith. The reason, in brief, is that our welfare demands that we believe the proposition in question, but knowledge of it is exceedingly hard to come by.

For the rational truth about God would have appeared to only a few, and even so after a long time and mixed with many errors; whereas on knowing this depends our whole welfare, which is in God.

From all this it is clear that, if it were necessary to use a strict demonstration as the only way to reach a knowledge of the things we must know about God, very few could ever construct such a demonstration and even these could do it only after a long time. From this it is evident that the provision of the way of faith, which gives all easy access to salvation at any time, is beneficial to man.

So most, of those who believe in God do so, on faith. Fundamentally, for Aquinas, to accept a proposition on faith is to accept it on God’s authority; faith is a matter of “believing God”. For that which is above reason we believe only because God has revealed it”. Now what about those who believe in God on faith even though they do not know that God exists?.

He does discuss a closely related question, however: the question whether those who believe (take on faith) what is “above reason” are irrational or foolish, or in his terms, “believe with undue levity”:

[Those who place their faith in this truth, however, “for which the human reason offers no experimental evidence,” do not believe foolishly, as though “following artificial fables” (II Peter 1:16). For these “secrets of divine Wisdom” (Job 11:6) the divine Wisdom itself, which knows all things to the full, has deigned to reveal to men. It reveals its own presence, as well as the truth of its teaching and inspiration, by fitting arguments; and in order to confirm those truths that exceed natural knowledge, it gives visible manifestation to works that surpass the ability of all nature. Thus, there are the wonderful cures of illnesses, there is the raising of the dead, and the wonderful immutation in the heavenly bodies; and what is more wonderful, there is the inspiration given to human minds, so that simple and untutored persons, filled with the gift of the Holy Spirit, come to possess instantaneously the highest wisdom and the readiest eloquence. In the midst of the tyranny of the persecutors, an innumerable throng of people, both simple and most learned, flocked to the Christian faith. In this faith there are truths preached that surpass every human intellect; the pleasures of the flesh are curbed; it is taught that the things of the world should be spurned. Now, for the minds of mortal men to assent to these things is the greatest of miracles, just as it is a manifest work of divine inspiration that, spurning visible things, men should seek only what is invisible. Now, that this has happened neither without preparation nor by chance, but as a result of the disposition of God, is clear from the fact that through many pronouncements of the ancient prophets God had foretold that He would do this. The books of these prophets are held in veneration among us Christians, since they give witness to our faith.


Faith which does not speak out frankly, which deserts its own standpoint for the standpoint of unbelief. What use to unbelief is a faith which obviously knows different? And how shocking for unbelief is a faith which only pretends to take up with unbelief a common position. . . . This dilemma betrays the inner contradiction in every form of a “Christian” natural theology. It must really represent and affirm the standpoint of faith. Its true objective to which it really wants to lead unbelief is the knowability of the real God through Himself in his revelation. But as a “natural” theology, its initial aim is to disguise this and therefore to pretend to share in the life-endeavour of natural man. It therefore thinks that it should appear to engage in the dialectic of unbelief in the expectation that here at least a preliminary decision in regard to faith can and must be reached. Therefore, as a natural theology it speaks and acts improperly. . . . We cannot experiment with unbelief, even if we think we know and possess all sorts of interesting and very promising possibilities and recipes for it. We must treat unbelief seriously. Only one thing can be treated more seriously than unbelief; and that is faith itself or rather, the real God in whom faith believes. But faith itself—or rather, the real God in whom faith believes —must be taken so seriously that there is no place at all for even an apparent transposition to the standpoint of unbelief, for the pedagogic and playful self-lowering into the sphere of its possibilities.

We must try to penetrate a bit deeper into these objections to natural theology. That somehow it is improper or un-Christian or dishonest or impious to try to prove God’s existence; but how exactly? Dilemmas have horns; what are the horns of this one? The following, I think. In presenting a piece of natural theology, either the believer must adopt what Barth calls “the standpoint of unbelief or he must pretend to his unbelieving interlocutor to do so. If he does the former, he deserts his Christian standpoint; but if he does the latter, he is dishonest, in bad faith, professing to believe what in fact he does not believe. But what is the standpoint of unbelief and what is it to adopt it? And how could one fall into this standpoint just by working at natural theology, just by making a serious attempt to prove the existence of God?

‘’ Atheist say no one can prove the existence of God; and they are right. In the same light no one can disprove that God exists; I see God in everything; the sea waves, volcanic eruption, the life miracles we experience. I feel his presence everywhere… to me, I know that he exist. I belief and I have faith. The question now, Do you belief in GOD?

Continue Reading


Perfect God By Success Chichi



Perfect God By Success Chichi

Perfect God By Success Chichi

Europe based Nigerian Worship leader, Success Chichi is out with a brand new single titled “Perfect God”.

According to the singer, the inspiration behind the song came from the word of God in the book of Genesis 6:18, when God made a covenant with Noah and perfected the same at the appointed time. This shows that every promise of God no matter how delayed will surely come to perfection when the time comes.

Success is from the eastern part of Nigeria and is married. The song was produced, mixed, and mastered by Ejay.

Download listen and share.

Continue Reading


Aka Jehovah By FredRock | @iamfredrock



Aka Jehovah - Fredrock

Aka Jehovah By FredRock | @iamfredrock

Fast rising and award-winning gospel minister “FredRock”  is back with a banging new song and video titled “Aka Jehovah”
According to the singer, the song “Aka Jehovah” is an igbo language that translates as “The Hand Of God” and it’s simply a song of appreciation for what God is doing in his life, which cannot be ascribed to any human except God.

The Cross River State-born singer, songwriter, and music director has done a couple of songs with some notable gospel ministers like; Samsong, Solomon Lange, Moses Bliss, Prospa Ochimana, and many more. And has ministered alongside international Pst music ministers like Ron Kenoly, Marta Munizzi etc.

The now Lagos-based minister is already enjoying huge acceptance amongst, churches DJs.

Don’t be told, get this song via the links, and surely the testimonies that accompany the hand of God will surely follow you.

Download, listen and share.

Continue Reading


Copyright © 2020 Haelsoft Innovations. Website by Haelsoft Tech Team