the Week of Proper 28 / Ordinary 33
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New King James Version
Genesis 28:22
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Concordances:
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and this stone, which I have set up for a pillar, shall be God's house. And of all that you give me I will give a full tenth to you."
then this stone, which I have set up for a pillar, shall be God's house. And of all that you shall give me I will surely give the tenth to you.
This stone which I have set up on its end will be the house of God. And I will give God one-tenth of all he gives me."
Then this stone that I have set up as a sacred stone will be the house of God, and I will surely give you back a tenth of everything you give me."
And this stone, which I have set [for] a pillar, shall be God's house: and of all that thou shalt give me, I will surely give the tenth to thee.
then this stone, which I have set up for a pillar, will be God's house. Of all that you will give me I will surely give the tenth to you."
"This stone which I have set up as a pillar (monument, memorial) will be God's house [a sacred place to me], and of everything that You give me I will give the tenth to You [as an offering to signify my gratitude and dependence on You]."
And this stoon, which Y reiside in to a title, schal be clepid the hows of God, and Y schal offre tithis to thee of alle thingis whiche thou schalt yyue to me.
then this stone which I have made a standing pillar is a house of God, and all that Thou dost give to me -- tithing I tithe to Thee.'
And this stone I have set up as a pillar will be God's house, and of all that You give me I will surely give You a tenth."
This rock will be your house, and I will give back to you a tenth of everything you give me."
and this stone, which I have set up as a standing-stone, will be God's house; and of everything you give me, I will faithfully return one-tenth to you."
then this stone, which I have set up for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.
And this stone which I have put up for a pillar will be God's house: and of all you give me, I will give a tenth part to you.
And this stone whiche I haue set vp on an ende, shalbe Gods house: and of all that thou shalt geue me, I wyl surely geue the tenth vnto thee.
And this stone, which I have set up [for] a pillar, shall be God's house; and of all that thou wilt give me I will without fail give the tenth to thee.
I am setting this stone up as a memorial stone. It will show that this is a holy place for God, and I will give God one-tenth of all he gives me."
and this stone, which I have set up for a pillar, shall be God's house; and of all that Thou shalt give me I will surely give the tenth unto Thee.'
And this stone which I haue set for a pillar, shall be Gods house: and of all that thou shalt giue me, I will surely giue the tenth vnto thee.
And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.
I have set up this stone as a pillar to be God's house. And I will give You a tenth part of all You give to me."
and this stone, which I have set up for a pillar, shall be God's house; and of all that you give me I will surely give one-tenth to you."
And, this stone which I have put for a pillar, shall be the house of God, - And, of all which thou shalt give me, a tenth, will I tithe unto thee.
And this stone, which I haue set vp as a pillar, shall be Gods house: and of all that thou shalt giue me, wil I giue the tenth vnto thee.
And this stone which I have set up for a pillar shall be Gods house and of all that thou shalt give me I will give the tenth to thee.
This memorial stone which I have set up will be the place where you are worshiped, and I will give you a tenth of everything you give me."
And this stone, which I have set up for a title, shall be called the house of God: and of all things that thou shalt give to me, I will offer tithes to thee.
and this stone, which I have set up for a pillar, shall be God's house; and of all that thou givest me I will give the tenth to thee."
And this stone, which I have set up for a pillar, shall be to me a house of God; and of all whatsoever thou shalt give me, I will tithe a tenth for thee.
and this stone, which I have set up for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.
This stone that I have set up as a marker will be God’s house, and I will give to you a tenth of all that you give me.”
then this stone, which I have set up for a pillar, will be God's house. Of all that you will give me I will surely give the tenth to you."
And this stone that I have set up as a pillar shall be the house of God, and of all that you give to me I will certainly give a tenth to you."
and this stone which I have placed as a memorial pillar shall become the house of God; and all which You shall give to me, I will tithe the tenth to You.
and this stone that I haue set vp, shalbe an house of God: and all that thou geuest me, I wyl geue the the tenth therof.
"And this stone, which I have set up as a memorial stone, will be God's house, and of everything that You give me I will assuredly give a tenth to You."
And this memorial pillar I have set up will become a place for worshiping God, and I will present to God a tenth of everything he gives me."
"This stone, which I have set up as a pillar, will be God's house, and of all that You give me I will surely give a tenth to You."
Now this stone, which I have set up as a pillar, will be God's house, and of all that You give me I will surely give a tenth to You."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
God's: Genesis 28:17, Genesis 12:8, Genesis 21:33, Genesis 33:20, Genesis 35:1, Genesis 35:15
I will: Genesis 14:20, Leviticus 27:30-33, Deuteronomy 14:22, Deuteronomy 14:23
Reciprocal: Genesis 35:6 - Luz Genesis 35:7 - General Genesis 48:15 - fed me Exodus 15:2 - an habitation Exodus 24:4 - twelve pillars Joshua 4:3 - twelve stones 1 Samuel 10:3 - Bethel 1 Chronicles 29:14 - all things Nehemiah 10:32 - to charge Proverbs 3:9 - General Ecclesiastes 5:2 - not rash Hebrews 7:2 - a tenth
Cross-References
And he moved from there to the mountain east of Bethel, and he pitched his tent with Bethel on the west and Ai on the east; there he built an altar to the LORD and called on the name of the LORD.
And blessed be God Most High, Who has delivered your enemies into your hand." And he gave him a tithe of all.
Then Abraham planted a tamarisk tree in Beersheba, and there called on the name of the LORD, the Everlasting God.
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.
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."
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!"
And this stone which I have set as a pillar shall be God's house, and of all that You give me I will surely give a tenth to You."
20 Then he erected an altar there and called it El Elohe Israel. [fn]
Then God said to Jacob, "Arise, go up to Bethel and dwell there; and make an altar there to God, who appeared to you when you fled from the face of Esau your brother."
And he built an altar there and called the place El Bethel, [fn] because there God appeared to him when he fled from the face of his brother.
Gill's Notes on the Bible
And this stone, which I have set for a pillar, shall be God's house,.... Building an altar of it with some others, and sacrificing to God on it; and wherever God is worshipped, that place is his house, be it what or where it will; and Jacob did as he promised to do, see
Genesis 35:3:
and of all that thou shalt give me, I will surely give the tenth unto thee; for the support of his worship; for the maintenance of such that were employed in it; for the provision of sacrifice, and for the relief of the poor, or for any use or service in which God might be glorified: this was imitated by the Heathens in later times, who gave the tenth of their substance to their gods, Jupiter, Hercules, and others w.
w Herodot. Clio sive, l. 1. c. 89. Varro apud Macrob. Saturnal. l. 3. c. 12. Pompon. Laet. de Sacerdot. Rom. c. 3.
Barnes' Notes on the Bible
- Jacobâs Journey to Haran
3. ק×× qaÌhaÌl, âcongregation.â
9. ×××ת maÌchaÌlat, Machalath, âsickness, or a harp.â
19. ××Ö¼× luÌz, Luz, âalmond.â
The blessing of his sons was the last passage in the active life of Isaac, after which he retires from the scene. Jacob now becomes the leading figure in the sacred history. His spiritual character has yet come out to view. But even now we can discern the general distinction in the lives of the three patriarchs. Abrahamâs is a life of authority and decision; Isaacâs, of submission and acquiescence; and Jacobâs, of trial and struggle.
Genesis 28:1-5
Isaac has now become alive to the real destiny of Jacob. He therefore calls for him to bless him, and give him a command. The command is to take a wife, not from Kenaan, but from the kindred of his parents. The blessing comes from âGod Almightyâ (Genesis 17:1). It is that belonging to the chosen seed, âthe blessing of Abraham.â It embraces a numerous offspring, the land of promise, and all else that is included in the blessing of Abraham. âA congregation of peoples.â This is the word âcongregationâ (ק×× qaÌhaÌl) which is afterward applied to the assembled people of God, and to which the Greek εÌκκληÏιÌα ekkleÌsia, âecclesia,â corresponds. Jacob complies with his motherâs advice and his fatherâs command, and, at the same time, reaps the bitter fruit of his fraud against his brother in the hardship and treachery of an exile of twenty years. The aged Isaac is not without his share in the unpleasant consequences of endeavoring to go against the will of God.
Genesis 28:6-9
Esau is induced, by the charge of his parents to Jacob, the compliance of the latter with their wishes, and by their obvious dislike to the daughters of Kenaan, to take Mahalath, a daughter of Ishmael, in addition to his former wives. âWent unto Ishmael;â that is, to the family or tribe of Ishmael, as Ishmael himself was now thirteen years dead. Esauâs hunting and roving career had brought him into contact with this family, and we shall presently find him settled in a neighboring territory.
Genesis 28:10-22
Jacobâs dream and vow. Setting out on the way to Haran, he was overtaken by night, and slept in the field. He was far from any dwelling, or he did not wish to enter the house of a stranger. He dreams. A ladder or stair is seen reaching from earth to heaven, on which angels ascend and descend. This is a medium of communication between heaven and earth, by which messengers pass to and fro on errands of mercy. Heaven and earth have been separated by sin. But this ladder has re-established the contact. It is therefore a beautiful emblem of what mediates and reconciles John 1:51. It here serves to bring Jacob into communication with God, and teaches him the emphatic lesson that he is accepted through a mediator. âThe Lord stood above it,â and Jacob, the object of his mercy, beneath. First. He reveals himself to the sleeper as âthe Lordâ Genesis 2:4, âthe God of Abraham thy father, and of Isaac.â It is remarkable that Abraham is styled his father, that is, his actual grandfather, and covenant father. Second. He renews the promise of the land, of the seed, and of the blessing in that seed for the whole race of man. Westward, eastward, northward, and southward are they to break forth. This expression points to the world-wide universality of the kingdom of the seed of Abraham, when it shall become the fifth monarchy, that shall subdue all that went before, and endure forever. This transcends the destiny of the natural seed of Abraham. Third. He then promises to Jacob personally to be with him, protect him, and bring him back in safety. This is the third announcement of the seed that blesses to the third in the line of descent Genesis 12:2-3; Genesis 22:18; Genesis 26:4.
Genesis 28:16-19
Jacob awakes, and exclaims, âSurely the Lord is in this place, and I knew it not.â He knew his omnipresence; but he did not expect a special manifestation of the Lord in this place, far from the sanctuaries of his father. He is filled with solemn awe, when he finds himself in the house of God and at the gate of heaven. The pillar is the monument of the event. The pouring of oil upon it is an act of consecration to God who has there appeared to him Numbers 7:1. He calls the name of the place Bethel, âthe house of God.â This is not the first time it received the name. Abraham also worshipped God here, and met with the name already existing (see on Genesis 12:8; Genesis 13:3; Genesis 25:30.)
Genesis 28:20-22
Jacobâs vow. A vow is a solemn engagement to perform a certain duty, the obligation of which is felt at the time to be especially binding. It partakes, therefore, of the nature of a promise or a covenant. It involves in its obligation, however, only one party, and is the spontaneous act of that party. Here, then, Jacob appears to take a step in advance of his predecessors. Hitherto, God had taken the initiative in every promise, and the everlasting covenant rests solely on his eternal purpose. Abraham had responded to the call of God, believed in the Lord, walked before him, entered into communion with him, made intercession with him, and given up his only son to him at his demand. In all this there is an acceptance on the part of the creature of the supremacy of the merciful Creator. But now the spirit of adoption prompts Jacob to a spontaneous movement toward God. This is no ordinary vow, referring to some special or occasional resolve.
It is the grand and solemn expression of the soulâs free, full, and perpetual acceptance of the Lord to be its own God. This is the most frank and open utterance of newborn spiritual liberty from the heart of man that has yet appeared in the divine record. âIf God will be with me.â This is not the condition on which Jacob will accept God in a mercenary spirit. It is merely the echo and the thankful acknowledgment of the divine assurance, âI am with thee,â which was given immediately before. It is the response of the son to the assurance of the father: âWilt thou indeed be with me? Thou shalt be my God.â âThis stone shall be Godâs house,â a monument of the presence of God among his people, and a symbol of the indwelling of his Spirit in their hearts. As it comes in here it signalizes the grateful and loving welcome and entertainment which God receives from his saints. âA tenth will I surely give unto thee.â The honored guest is treated as one of the family. Ten is the whole: a tenth is a share of the whole. The Lord of all receives one share as an acknowledgment of his sovereign right to all. Here it is represented as the full share given to the king who condescends to dwell with his subjects. Thus, Jacob opens his heart, his home, and his treasure to God. These are the simple elements of a theocracy, a national establishment of the true religion. The spirit of power, and of love, and of a sound mind, has begun to reign in Jacob. As the Father is prominently manifested in regenerate Abraham, and the Son in Isaac, so also the Spirit in Jacob.
Clarke's Notes on the Bible
Verse Genesis 28:22. This stone shall be God's house — That is, (as far as this matter refers to Jacob alone,) should I be preserved to return in safety, I shall worship God in this place. And this purpose he fulfilled, for there he built an altar, anointed it with oil, and poured a drink-offering thereon.
For a practical use of Jacob's vision, Genesis 28:12.
ON the doctrine of tithes, or an adequate support for the ministers of the Gospel, I shall here register my opinion. Perhaps a word may be borne from one who never received any, and has Done in prospect. Tithes in their origin appear to have been a sort of eucharistic offering made unto God, and probably were something similar to the minchah, which we learn from Gen. iv. was in use almost from the foundation of the world. When God established a regular, and we may add an expensive worship, it was necessary that proper provision should be made for the support of those who were obliged to devote their whole time to it, and consequently were deprived of the opportunity of providing for themselves in any secular way. It was soon found that a tenth part of the produce of the whole land was necessary for this purpose, as a whole tribe, that of Levi, was devoted to the public service of God; and when the land was divided, this tribe received no inheritance among their brethren. Hence, for their support, the law of tithes was enacted; and by these the priests and Levites were not only supported as the ministers of God, but as the teachers and intercessors of the people, performing a great variety of religious duties for them which otherwise they themselves were bound to perform. As this mode of supporting the ministers of God was instituted by himself, so we may rest assured it was rational and just. Nothing can be more reasonable than to devote a portion of the earthly good which we receive from the free mercy of God, to his own service; especially when by doing it we are essentially serving ourselves. If the ministers of God give up their whole time, talents, and strength, to watch over, labour for, and instruct the people in spiritual things, justice requires that they shall receive their support from the work. How worthless and wicked must that man be, who is continually receiving good from the Lord's hands without restoring any part for the support of true religion, and for charitable purposes! To such God says, Their table shall become a snare to them, and that he will curse their blessings. God expects returns of gratitude in this way from every man; he that has much should give plenteously, he that has little should do his diligence to give of that little.
It is not the business of these notes to dispute on the article of tithes; certainly it would be well could a proper substitute be found for them, and the clergy paid by some other method, as this appears in the present state of things to be very objectionable; and the mode of levying them is vexatious in the extreme, and serves to sow dissensions between the clergyman and his parishioners, by which many are not only alienated from the Church, but also from the power as well as the form of godliness. But still the labourer is worthy of his hire; and the maintenance of the public ministry of the word of God should not be left to the caprices of men. He who is only supported for his work, will be probably abandoned when he is no longer capable of public service. I have seen many aged and worn-out ministers reduced to great necessity, and almost literally obliged to beg their bread among those whose opulence and salvation were, under God, the fruits of their ministry! Such persons may think they do God service by disputing against "tithes, as legal institutions long since abrogated," while they permit their worn-out ministers to starve: - but how shall they appear in that day when Jesus shall say, I was hungry, and ye gave me no meat; thirsty, and ye gave me no drink; naked, and ye clothed me not? It is true, that where a provision is established on a certain order of priesthood by the law, it may be sometimes claimed and consumed by the worthless and the profane; but this is no necessary consequence of such establishment, as there are laws which, if put in action, have sufficient energy to expel every wicked and slothful servant from the vineyard of Christ. This however is seldom done. At all events, this is no reason why those who have served God and their generation should not be comfortably supported during that service; and when incapable of it, be furnished at least with the necessaries of life. Though many ministers have reason to complain of this neglect, who have no claims on a legal ecclesiastical establishment, yet none have cause for louder complaint than the generality of those called curates, or unbeneficed ministers, in the Church of England: their employers clothe themselves with the wool, and feed themselves with the fat; they tend not the flock, and their substitutes that perform the labour and do the drudgery of the office, are permitted at least to half starve on an inadequate remuneration. Let a national worship be supported, but let the support be derived from a less objectionable source than tithes; for as the law now stands relative to them, no one purpose of moral instruction or piety can be promoted by the system. On their present plan tithes are oppressive and unjust; the clergyman has a right by law to the tenth of the produce of the soil, and to the tenth of all that is supported by it. He claims even the tenth egg, as well as the tenth apple; the tenth of all grain, of all hay, and even of all the produce of the kitchen garden; but he contributes nothing to the cultivation of the soil. A comparatively poor man rents a farm; it is entirely out of heart, for it has been exhausted; it yields very little, and the tenth is not much; at the expense of all he has, he dresses and manures this ungrateful soil; to repay him and keep up the cultivation would require three years' produce. It begins to yield well, and the clergyman takes the tenth which is now in quantity and quality more in value than a pound, where before it was not a shilling. But the whole crop would not repay the farmer's expenses. In proportion to the farmer's improvement is the clergyman's tithe, who has never contributed one shilling to aid in this extra produce! Here then not only the soil pays tithes, but the man's property brought upon the soil pays tithes: his skill and industry also are tithed; or if he have been obliged to borrow cash, he not only has to pay tithes on the produce of this borrowed money, but five per cent interest for the money itself. All this is oppressive and cruelly unjust. I say again, let there be a national religion, and a national clergy supported by the state; but let them be supported by a tax, not by tithes, or rather let them be paid out of the general taxation; or, if the tithe system must be continued, let the poor-rates be abolished, and the clergy, out of the tithes, support the poor in their respective parishes, as was the original custom.
