A CLOSER LOOK AT TITHING
EXPOSING THE ERRORS
By: Victor T. Stephens
"People often claim to hunger for truth, but seldom like the taste when it's served up."
~ George R.R. Martin
Jacob's Tithing Vow and the Mosaic Law of Tithing
Because many people are not aware of the full context of Jacob’s vow, it is understandable that some readers might have difficulty grasping the impression that God would hold the nation of Israel responsible for fulfilling a vow made by Jacob. That said, let’s further analyze this issue. We will begin by looking at Genesis 15:18-21.
On the same day the LORD made a covenant with Abram, saying: "To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates --- the Kenites, the Kenezzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites.”
(Gen. 15:18-21)
When God formed a covenant with Abram, He promised Abram’s descendants the land of Canaan. Thus, God’s covenant promise to Abram, Isaac, Jacob, and Israel was a continual and communal promise rather than an individual oath to Jacob. Let’s take a look at Genesis 28:14:
"Also your descendants shall be as the dust of the earth; you shall spread abroad to the west and the east, to the north and the south; and in you and in your seed all the families of the earth shall be blessed.” (Gen. 28:14)
Here, we see that God refers to Jacob as a nation (“You shall spread abroad”) rather than a sole individual. Thus, when Jacob made his vow to God to give a tenth, he made this vow for himself and his offspring. Since Jacob vowed to give God a tenth of the land, a binding agreement was formed and passed down to Jacob’s descendants. In other words, this agreement was a covenant promise made by God that subsequently led to a covenant vow made by Jacob. God fulfilled His promise to Jacob by giving his children (Israel) the land. Similarly, God enacted the law of tithing as a means of fulfilling Jacob’s covenant vow.
Let's refer back to Jacob's tithing vow and compare it with the vows spoken of in Leviticus 27. This chapter administers directions for the payment of personal vows. If we read the entire chapter, we will discover that vows were redeemable. Consider the following four passages.
1) "If it is an animal that men may bring as an offering to the LORD, all that anyone gives to the LORD shall be holy. But if he wants at all to redeem it, then he must add one-fifth to your valuation." (Lev. 27:9, 13)
2)
"And when a man dedicates his house to be holy to the LORD, then the priest shall set a value for it, whether it is good or bad; as the priest values it, so it shall stand. If he who dedicated it wants to redeem his house, then he must add one-fifth of the money of your valuation to it, and it shall be his."
(Lev. 27:14-15)
3)
"But if he dedicates his field after the Jubilee, then the priest shall reckon to him the money due according to the years that remain till the Year of Jubilee, and it shall be deducted from your valuation. And if he who dedicates the field ever wishes to redeem it, then he must add one-fifth of the money of your valuation to it, and it shall belong to him. But if he does not want to redeem the field, or if he has sold the field to another man, it shall not be redeemed anymore...” (Lev. 27:18-20)
4)
"But the firstborn of the animals, which should be the LORD's firstborn, no man shall dedicate; whether it is an ox or sheep, it is the LORD's. And if it is an unclean animal, then he shall redeem it according to your valuation, and shall add one-fifth to it; or if it is not redeemed, then it shall be sold according to your valuation." (Lev. 27:26-27)
From these four passages, we see that those who vowed animals, houses, and fields to the Lord could redeem them for their value plus one-fifth. That said, let’s now consider Leviticus 27:30-31 concerning the tithe.
"And all the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the LORD's. It is holy to the LORD. If a man wants at all to redeem any of his tithes, he shall add one-fifth to it."
(Lev. 27:30-31)
Now, we should note that tithes are treated equally as vows. Leviticus 27 says if one makes a vow to the Lord, and the person making the vow chooses to redeem his vow, there was a requirement to add a fifth to its value. Thus, this proves that the tithe under the Mosaic Law originated as a vow. It was Jacob’s covenant tithing vow that he made to the Lord in Genesis 28:20.
After the conquest of Canaan, God fulfilled the promises He made to Jacob. At that point, the law of tithing commenced as a means of fulfilling Jacob’s vow to God. Recall that God gave His promises to Jacob as an individual and as a nation (Israel). Similarly, Jacob’s tithing vow to God was an individual and nationwide vow. Thus, Jacob’s descendants (Israel) fulfilled Jacob’s vow.
In summary, tithing began as a man-made custom practiced by many nations during ancient biblical times. Its purpose was to pay tribute to pagan gods, kings, and the one true God worshiped by the Hebrews. Due to Jacob’s vow, tithing became a part of the Mosaic Law. Since there is no similarity and conformability between pre-law tithing and today’s tithing doctrine, we should refute it as false doctrine.
A Different Point of View Regarding Jacob's Tithing Vow
This segment is not an essential matter of unity of the faith. However, I believe it is a thought-worthy point of our study.
Many biblical scholars recognize that the account of Jacob’s tithing vow does not justify monetary tithing as a law under the new covenant. However, their point of view on this narrative differs from this author. Their various beliefs range from:
a) Jacob lacked faith.
b) Jacob was bargaining with God.
c) Jacob was being deceptive with God when he made his tithing vow. They base their perspective upon the fact that Jacob had been deceptive in previous accounts and his use of the words "if" and "then" in Genesis 28:20-21.
They base their perspective upon the fact that Jacob had been deceptive in previous accounts, and his use of the words "if" and "then" in Genesis 28:20-21 suggests that his vow is conditional.
Then Jacob made a vow, saying, "If God will be with me, and keep me in this way that I am going, and give me bread to eat and clothing to put on, so that I come back to my father's house in peace,
then the LORD shall be my God."
(Gen. 28:20-21, emphasis mine)
While it is true that Jacob acted dishonestly in previous times, there are no indications that he was dishonest or lacked faith during this account. Let’s examine this issue by first taking a closer look at the word "if."
The generally accepted interpretation is that Jacob will give God a tenth only:
1) If God will be with him.
2) If God will watch over him.
3) If God will give him food to eat.
4) If God will give him clothes to wear.
5) If God will bring him to his father's household.
The Hebrew word
"if"
can have a diverse array of renditions, depending upon the context of the surrounding passages. In hermeneutical context, "if" can be better understood as "since." Looking at the text just before Genesis 28:20, God says to Jacob:
"Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have spoken to you." (Gen. 28:15)
Jacob was already guaranteed God’s promises and protection before he made his vow. God’s pledge of protection is similar to other promises the Lord made to His people (Deut. 31:6-8; Josh. 1:5; 1 Chron. 28:20, Matt. 28:20). Thus, there was no conditionality in Jacob’s statement. Moreover, Jacob didn’t include any additional criteria to God’s promises. Just as Abram gave a tithe to Melchizedek (Gen. 14:18-20) to demonstrate appreciation to God for leading him to victory over his enemies, in like manner, Jacob vowed to give God a tenth in gratitude for His promises. Herbert Lockyer, Sr. states:
"All vows were made to God as a promise in expectation of His favor or in thanksgiving for His blessings [Gen. 28:20; Ps. 116:12-14]." (Illustrated Dictionary of The Bible, [Herbert Lockyer, Sr. [Editor], page 1088). [emphasis mine]
Thus, on account of his faith, Jacob expected God to fulfill His promises. Therefore, the suggestion that Jacob was attempting to bargain with God is illogical. A healthy relationship with God must be established by faith, not by personal conditions.
Let us look at two other passages of scripture where the word
"if"
is used in the same context as the word
"since."
1) "What then shall we say to these things? If God is for us, who can be against us?”
(Rom. 8:31)
2)"For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment;...." (2 Peter 2:4)
Let us now take a closer look at Jacob's use of the word "then" in Genesis 28:21 ("then the Lord shall be my God"). I submit that Jacob's use of the word "then" does not imply that he is bargaining with God due to a lack of faith. Factually, Jacob is simply reaffirming his faith in God. Just before making his vow, take note of what Jacob says and does.
Then Jacob awoke from his sleep and said, "Surely the LORD is in this place, and I did not know it." And he was afraid and said, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven!" Then Jacob rose early in the morning, and took the stone that he had put at his head, set it up as a pillar, and poured oil on top of it. And he called the name of that place Bethel; but the name of that city had been Luz previously. (Gen. 28:16-19)
In this passage, Jacob demonstrates his faith in God by his confession and act of consecration as his grandfather, Abram, had done (Gen. 12:6-8). At that point, the Lord was already Jacob’s God.
To further demonstrate that Jacob was reaffirming his faith, let us compare Genesis 28:17, 19 with Genesis 28:22. In the latter verse, Jacob says, "And this stone which I have set as a pillar shall be God’s house." After Jacob used the word "if," he points out that the stone he has set up as a pillar will be God's house. Now, take note that before Jacob began making his vow, he already acknowledged the place he was standing was God's house. And he changed the name of the location from "Luz" to "Bethel," which means "House of God" (Gen. 28:17, 19).
With that said, exegeting the word
"if" as
"since" makes the intent of Genesis 28:20-21 clear. In affirming God's promise, Jacob's countered by saying to Him:
"If (since) God will be with me, and keep me in this way that I am going, and give me bread to eat and clothing to put on, so that I come back to my father's house …."
"His words are not to be considered as implying a doubt, far less as stating the condition or terms on which he would dedicate himself to God. Let "if" be changed into "since", and the language will appear a proper expression of Jacob's faith --- an evidence of his having truly embraced the promise." (Jamieson, Fausset & Brown Critical Commentary and Explanatory on the Whole Bible)
To reemphasize, the criteria surrounding Jacob's tithe did not commence with him. Instead, he was confirming what God earlier promised to him. After Jacob left Bethel and returned there more than 20 years later, he repeated his acts of dedication to the Lord and again named the place "Bethel" (Gen. 35:6-15). Thus, the interpretation that Jacob's tithing vow is conditional has no merit given the somberness of the circumstances. There is no doubt that his faith was authentic.
Let's now study tithing during the Mosaic Law and examine how it contrasts with church tithing.
Next: Old Testament Tithing During the Mosaic Law
