30 33. Laws concerning tithes<\/p>\n <\/em><\/p>\n A distinction is here made between the tithe on the yield of the land or of fruit trees, and that on animals. The former according to this passage may be redeemed on payment of 1 1\/5th of the estimation. In Num 18:21-24<\/span> there is no such permission given. See McNeile ( C.B.<\/em>) there for comparison of the two passages. The tithe on cattle here imposed is, as he points out, a fresh demand, found nowhere else in O.T. except 2Ch 31:6<\/span>.<\/p>\n Lev 27:30-33<\/span><\/p>\n All the tithes of the land . . . is the Lords.<\/em><\/p>\n <\/em><\/p>\n The history of tithes<\/strong><\/p>\n 1. <\/strong>Antecedent to the Mosaic legislation. The principle of dedicating a tenth to God was recognised in the act of Abraham, who paid tithes of his spoils to Melchizedek in his sacerdotal rather than his sovereign capacity (Gen 14:20<\/span>; Heb 7:6<\/span>). Later, in Jacobs vow (Gen 28:22<\/span>), the dedication of a tenth presupposes a sacred enactment, or a custom in existence which fixed that proportion rather than any other proportion, such as a seventh or twelfth.<\/p>\n 2. <\/strong>The Mosaic statutes. These given in this section lay claim in Gods name to the tenth of produce and cattle. An after enactment fixed that these tithes were <\/strong>to be paid to the Levites for their services (Num 18:21-24<\/span>), who were to give a tithe of what they received to the priests (Lev 27:26-28<\/span>). The sacred festivals were later made occasion for a further tithe (Deu 12:5-6<\/span>; Deu 12:11<\/span>; Deu 12:17<\/span>; Deu 14:22-23<\/span>); which was allowed to come in money value rather than in kind (Deu 14:24-26<\/span>).<\/p>\n 3. <\/strong>Hezekiahs reformation. This was signalised by the eagerness with which the people came with their tithes (2Ch 31:5-6<\/span>).<\/p>\n 4. <\/strong>After the Captivity. Nehemiah made marked and emphatic arrangements concerning the tithing (Neh 10:37<\/span>; Neh 12:44<\/span>).<\/p>\n 5. <\/strong>Prophets teachings. Both Amos (4:4) and Malachi (3:10) enforce this as a duty, by severely rebuking the nation for its neglect-as robbing God.<\/p>\n 6. <\/strong>In Christs day. Our Lord exposed and denounced the ostentatious punctiliousness of the Pharisees over their tithing (Mat 23:23<\/span>).<\/p>\n 7. <\/strong>Teaching of the New Testament. The fact of the existence of ministers as a distinct Mass, assumes provision made for their maintenance. The necessity for such provision, and the right on which it is founded, are recognised in such texts as Mat 10:10<\/span>; Luk 10:7<\/span>; Rom 15:27<\/span>; 1Co 9:7-14<\/span>.<\/p>\n 1. <\/strong>The Fathers urged the obligation of tithing on the earliest Christians. The Apostolical Canons, the Apostolical Constitutions, St. Cyprian on The Unity of the Church, and the writings of Ambrose, Chrysostom, Augustine, and other Fathers of both divisions of the early Church, abound with allusions to this as a duty; and the response was made, not in enforced tithing, but by voluntary offerings.<\/p>\n 2. <\/strong>The legislation of the first Christian emperors recognised the obligation of maintaining the ministers of Christ. But while they assigned lands and other property to their support, they enacted no general payment of the tenth of the produce of the lands.<\/p>\n 3. <\/strong>Ancient Church councils favoured tithings of land and produce, e.g., <\/em>the Councils of Tours, A.D. 567; the second Council of Macon, A.D. 585; the Council of Rouen, A.D. 650; of Nantes, A.D. 660; of Metz, 756.<\/p>\n 4. <\/strong>Its first imperial enactment. Charlemagne (king of the Franks, A.D. 768-814, and Roman Emperor, A.D. 800-814) originated the enactment of tithes as a public law, and by his capitularies formally established the practice over the Roman Empire which his rule swayed. From this start it extended itself over Western Christendom; and it became general for a tenth to be paid to the Church.<\/p>\n 5. <\/strong>Introduction of tithes into England. Offa, king of Mercia, is credited with its assertion here, at the close of the eighth century. It spread over other divisions of Saxon England, until Ethelwulf made it a law for the whole English realm. It remained optional with those who were compelled to pay tithes to determine to what Church they should be devoted, until Innocent III. addressed to the Archbishop of Canterbury, A.D. 1200, a decretal requiring tithes to be paid to the clergy of the parish to which payees belonged. About this time also, tithes, which had originally been confined to those called praedial, or the fruits of the <\/strong>earth, was extended to every species of profit and to the wages of every kind of labour.<\/p>\n 6. <\/strong>The great and small tithe. The great tithe was made upon the main products of the soil, corn, hay, wood, &c.; the small on the less important growths. To the rector the great tithes of a parish are assigned, and to the vicar the small.<\/p>\n 7. <\/strong>Tithes paid in kind. These claim the tenth portion of the product itself (verses <\/strong>30-33). This is varied by a payment of an annual valuation; or an average taken over seven years; or by a composition, which, in a bulk sum, redeems the land from all future impost, rendering it henceforth tithe flee. (W. H. Jellie.<\/em>)<\/p>\n<\/p>\n Tithes<\/strong><\/p>\n I know of two men who started business with this view: We will give to God one-tenth of our profits. The first year the profits were considerable; the tithe was consequently considerable. The next year there was increase in the profits, and, of course, increase in the tithe. In a few years the profits became very, very large indeed, so that the partners said one to another: Is not a tenth of this rather too much to give away? Suppose we say we will give a twentieth? And they gave a twentieth; and the next year the profits had fallen down; the year after they fell down again, and the men said to one another, as Christians should say in such a case, Have not we broken our vow? Have we not robbed God? And in no spirit of selfish calculation, but with humility of soul, self-reproach and bitter contrition they went back to God and told Him how the matter stood, prayed His forgiveness, renewed their vow, and God opened the windows of heaven and gave back to them all the old prosperity. (Joseph Parker, D. D.<\/em>)<\/p>\n<\/p>\n Giving to God<\/strong><\/p>\n What Abraham gave to Melchizedek, and Jacob vowed at Bethel, has ever appeared most natural for men to set aside for the Lord regularly–the tenth of all. Among the Israelites, there were several kinds of tithe, and yet all cheerfully paid; the <\/strong>tenth for the Lord, paid to the Levites (Num 18:21<\/span>), and the next tenth, consecrated and feasted on <\/strong>at Jerusalem, or given away to <\/strong>the poor (Deu 12:6<\/span>; Deu 28:29<\/span>). Seed or fruit might be redeemed; and there might be good reasons for a man wishing to redeem this part of the tithe. He might require to sow his field, and be in need of the seed of dates or pomegranates to replenish his orchard. Therefore permission is given to redeem these, though still with the addition of a fifth, in order to show that the Lord is jealous, and marks anything that might be a retraction, on the mans part, of what was due to the Lord. He may redeem this tithe, but it is done cum nota <\/em>As to the tithe of herd and flock, this is not allowed. Whatever passes under the rod, good or bad, is tithed and taken, inalienably. The Lord does not seek a good animal, where the rod, in numbering, lighted on a bad as the tenth passed by; neither does He admit of the substitution of an inferior animal, if the rod has lighted on the best in the whole flock. He seeks just what is His due, teaching us strict and holy disregard of bye-ends and selfish interests. And thus this book–this Gospel of the Old Testament–ends with stating Gods claims on us, and His expectation of our service and willing devotedness. As the first believers at Pentecost, rejoicing in pardon and the love of God, counted nothing dear to them, nor said that aught they possessed was their own, so ought we to live. We must sit loose from earth; and true love to our Redeemer will set us loose. This giving up of our possessions at Gods call, teaches us to live a pilgrim life, and that is an Abrahamic life–nay, it is the life of faith in opposition to sight. The whole of this concluding chapter has been leading us to the idea of giving to the Lord all we have. It has been making us familiar with the idea, and by example inculcating the practice of like devotedness. God should be all in all to us; he is God all-sufficient. Let us part even with common, lawful comforts, and try if He alone be not better than all. Like the child with the stalk of grapes, who picked one grape after another from the cluster, and held it out to her father, till, as affection waxed warm and self faded, she gaily flung the whole into her fathers bosom, and smiled in his face with triumphant delight; so let us do, until, loosening from every comfort, and independent of the help of broken cisterns, we can say, I am not my own! Whom have I in heaven but Thee? and there is none upon earth whom I desire besides. Thou art to me, as Thou wert to David at the gates of death, All my salvation and all my desire. After so much love on Gods part to us, displayed in rich variety of type and shadow, shall we count any sacrifice hard? (A. A. Bonar.<\/em>)<\/p>\n<\/p>\n Are tithes binding on Christians<\/strong><\/p>\n In attempting to settle for ourselves this question, it is to be observed, in order to clear thinking on this subject, that in the law of tithe as here declared there are two elements–the one moral, the other legal–which should be carefully distinguished. First and fundamental is the principle that it is our duty to set apart to God a certain fixed proportion of our income. The other and–technically speaking–positive element in the law is that which declares that the proportion to be given to the Lord is precisely one-tenth. Now, of these two, the first principle is distinctly recognised and reaffirmed in the New Testament, as of continued validity in this dispensation; while, on the other hand, as to the precise proportion of our income to be thus set apart for the Lord, the New Testament writers are everywhere silent. As regards the first principle, St. Paul, writing to the Corinthians, orders that on the first day of the week–the day of the primitive Christian worship–every one shall lay by him in store as God hath prospered him. He adds that he had given the same command also to the churches of Galatia (1Co 16:1-2<\/span>). This most clearly gives apostolic sanction to the fundamental principle of the tithe, namely, that a definite portion of our income should be set apart for God. While, on the other hand, neither in this connection, where a mention of the law of the tithe might naturally have been expected, if it had been still binding as to the letter, nor in any other place does either St. Paul or any other New Testament writer intimate that the Levitical law, requiring the precise proportion of a tenth, was still in force–a fact which is the more noteworthy that so much is said of the duty of Christian benevolence. To this general statement with regard to the testimony of the New Testament on this subject, the words of our Lord to the Pharisees (Mat 23:23<\/span>), regarding their tithing of mint and anise and cummin–these ye ought to have done–cannot be taken as an exception, or as proving that the law is binding for this dispensation; for the simple reason that the present dispensation had not at that time yet begun, and those to whom He spoke were still under the Levitical law, the authority of which He there reaffirms. From these facts we conclude that the law of these verses, in so far as it requires the setting apart to God of a certain definite proportion of our income, is doubtless of continued and lasting obligation; but that, in so far as it requires from all alike the exact proportion of one-tenth, it is binding on the conscience no longer. Nor is it difficult to see why the New Testament should not lay down this or any other precise proportion of giving to income as a universal law. It is only according to the characteristic usage of the New Testament law to leave to the individual conscience very much regarding the details of worship and conduct, which under the Levitical law was regulated by specific rules: which St. Paul explains (Gal 4:1-5<\/span>) by reference to the fact that the earlier method was intended for and adapted to a lower and more immature stage of religious development; even as a child, during his minority, is kept under guardians and stewards, from whose authority, when he becomes of age, he is free. But, still further, it seems to be forgotten by those who argue for the present and permanent obligation of this law, that it was here for the first time formally appointed by God as a binding law, in connection with a certain Divinely instituted system of theocratic government, which, if carried out, would effectively prevent excessive accumulations of wealth in the hands of individuals, and thus secure for the Israelites, in a degree the world has never seen, an equal distribution of property. In such a system it is evident that it would be possible to exact a certain fixed and definite proportion of income for sacred purposes, with the certainty that the requirement would work with perfect justice and fairness to all. But with us social and economic conditions are so very different, wealth is so very unequally distributed, that no such law as that of the tithe could be made to work otherwise than unequally and unfairly. To the very poor it must often be a heavy burden; to the very rich, a proportion so small as to be a practical exemption. While, for the former, the law, if insisted on, would sometimes require a poor man to take bread out of the mouth of wife and children, it would still leave the millionaire with thousands to spend on needless luxuries. The latter might often more easily give nine-tenths of his income than the former could give one-twentieth. It is thus no surprising thing that the inspired men who laid the foundations of the New Testament Church did not reaffirm the law of the tithe as to <\/strong>the latter. And yet, on the other hand, let us not forget that the law of the <\/strong>tithe, as regards the moral element of the law, is still in force. It forbids the <\/strong>Christian to leave, as so often, the amount he will give for the Lords work, to impulse and caprice. Statedly and conscientiously he is to lay by him in store as the Lord hath prospered him. If any ask how much should the proportion be, one <\/strong>might say that by fair inference the tenth might safely be taken as an average minimum of giving, counting rich and poor together (see 2Co 8:7-9<\/span>). (S. H. Kellogg, D. D.<\/em>)<\/p>\n Verse 30<\/span>. All the tithe of the land<\/B><\/I>] This God claims as his own; and it is spoken of here as being a point perfectly settled, and concerning which there was neither doubt nor difficulty. See my view of this subject “<\/I>Ge 28:22<\/I><\/span>“<\/I>, to which I do not see the necessity of adding any thing.<\/P> <\/p>\n There are divers sorts of tithes, but this seems to be understood only of the ordinary and yearly tithes belonging to the Levites, &c., as the very expression intimates, and the addition of the fifth part in case of redemption thereof implies. <\/P> <\/p>\n 30-33. all the tithe of the land,whether of the seed of the land<\/B>This law gave the sanction ofdivine authority to an ancient usage (Gen 14:20<\/span>;Gen 28:22<\/span>). The whole produce ofthe land was subjected to the tithe tributeit was a yearly rentwhich the Israelites, as tenants, paid to God, the owner of the land,and a thank offering they rendered to Him for the bounties of Hisprovidence. (See Pro 3:9<\/span>; 1Co 9:11<\/span>;Gal 6:6<\/span>).<\/P><\/p>\n And all the tithe of the land<\/strong>,…. Of which there were various sorts, the first tithe, the tithe out of the tithe, the second tithe, and the poor’s tithe, which are generally reduced to three,<\/p>\n “The first tenth part of all increase I gave to the sons of Aaron, who ministered at Jerusalem: another tenth part I sold away, and went, and spent it every year at Jerusalem:” (Tobit 1:7)<\/p>\n so Maimonides p says,<\/p>\n “after they had separated the first tithe every year, they separate the second tithe, as it is said De 14:22<\/span>; and in the third year, and in the sixth, they separate the poor’s tithe, instead of the second tithe:”<\/p>\n so that, properly speaking, there were but two tithes, though commonly reckoned three; the tithes of all eatables were given to the Levites every year, and a tenth part of that given by the Levites to the priests, and the second tithe was eaten by the owners; instead of which, according to the above writer, in the third and sixth years it was given to the poor, and called theirs; of this second tithe, Jarchi interprets this law, and so does Maimonides q:<\/p>\n [whether] of the seed of the land, [or] of the fruit of the tree, [is] the Lord’s<\/strong>: is to be given to him as an acknowledgment of his being the proprietor of the land, and that all the increase of it is owing to his blessing, and therefore is given in way of gratitude to him: the former of these takes in all sorts of corn that is man’s food, as wheat and barley; and the latter wine and oil, and all sorts of fruits that are eatable; for it is said to be a general rule, that whatever is for food, and is preserved (having an owner, and not being common), and grows up out of the earth, is bound to tithes r:<\/p>\n [it is] holy unto the Lord<\/strong>; the first tithe was eaten by the priests and Levites only, and the other before the Lord in Jerusalem only, and that by clean persons. Something of this kind obtained among the Heathens, it may be in imitation of this, particularly among the Grecians; Pisistratus s tells Solon, that everyone of the Athenians gave a tenth part of his inheritance, not to me, says he, who was their governor, but for public sacrifices, and the common good, and when engaged in war, to defray the charge of it; and so, by the oracle of Apollo, the Corcyraenans were directed to send to Olympia and Delphos the tenth part of the produce of their fields t; and by the same oracle, the island of the Syphnians, in which was a golden mine, were ordered to bring the tenth of it to the same place u. So the Pelasgi w in a time of scarcity vowed the tithes of all their increase to the gods, and having obtained their wish, devoted the tenth of all their fruits and cattle to them.<\/p>\n p Hilchot Maaser Sheni, c. 1. sect. 1. q Hilchot Maaser, c. 1. sect. 2. r Misn. Masserot, c. 1. sect. 1. s In Laert. Vit. Solon. p. 36. t Pausan. Phocica, sive, l. 10. p. 624. u Ibid. p. 628. w Dionys. Halicarnass. apud Euseb. Evangel. Praepar. l. 4. p. 159.<\/p>\n Lastly, the tenth of the land, both of the seed of the land – i.e., not of what was sown, but of what was yielded, the produce of the seed (Deu 14:22<\/span>), the harvest reaped, or “corn of the threshing-floor,” Num 18:27<\/span> – and also of the fruit of the tree, i.e., “the fulness of the press” (Num 18:27<\/span>), the wine and oil (Deu 14:23<\/span>), belonged to the Lord, were holy to Him, and could not be dedicated to Him by a vow. At the same time they could be redeemed by the addition of a fifth beyond the actual amount.<\/p>\n Verses 30-34:<\/strong><\/p>\n The law of the tithe applied alike to the produce of the field, and to the increase of the flock and the herd. One tenth of all the increase belonged to the Lord.<\/p>\n Traditionally, animals were tallied in this manner: a rod was dipped in red paint and handed to the Levite, who then touched every tenth animal with the rod. No attempt was to be made to select which animal was thus touched, whether the prize bull or heifer, or the runt. Each tenth one was the Lord’s. If an attempt was made to substitute for it, both animals were then declared holy, and could not be redeemed.<\/p>\n A tithe animal or produce could be redeemed by paying the appraised value, plus twenty percent.<\/p>\n The principle of the tithe dates to Abraham, Ge 19:20; Heb 7:4. Jacob vowed to tithe unto the Lord, Ge 28:22.<\/p>\n God prescribed that the tithes should be the portion given to the Levites, by the rest of Israel’s tribes, see Nu 18:21; De 14:28. Paul affirmed that this is the principle by which the preaching of the Gospel is to be maintained, 1Co 9:7-14. The writer of the Hebrew Epistle affirms that Jesus receives tithes today from those who would honor Him, Heb 7:8.<\/p>\n Verse 34 concludes the writing of the Law given to Moses for Israel from Sinai.<\/p>\n 30. And all the tithe of the land. In these words God shews that in assigning the tithes to the Levites, He ceded His own rights, inasmuch as they were a kind of royal revenue; and thus He bars all complaint, since otherwise the other tribes might have murmured on being unduly burdened. He therefore appoints the priests as His receivers, to collect in His name what could not be refused without impious and sacrilegious fraudulency. In the provision that, where the tithes are redeemed by a money payment, a fifth part should be added to their value, the object is not that the Levites should make a gain of the loss of others; but, because the owners of property craftily aimed at some advantage in this commutation of corn for money, frauds are thus prevented whereby something would be lost to the Levites by this deceptive exchange. On the same grounds He commands that the animals, whatever they might be, should be given as tithe, and does not permit them to be redeemed by money, since, if the choice had been free, no fat or healthy animal would have ever come to the Levites. Therefore, in this law a remedy was applied to avarice and meanness, and not without good cause; for if the proverb be true, that “good laws spring from evil habits,” (216) it was necessary that so covetous and ill-disposed a people should be restrained in the path of duty by the utmost severity. And although such careful provision was made for the Levites, yet there was scarcely any period in which they did not suffer from want, and sometimes they wandered about half-starved; nay, after the return from the Babylonish captivity, the memory of so great a blessing did not prevent a part of the tithes from being surreptitiously withheld from them; as God complains in Mal 3:8<\/span>. Whence it appears that it was not without purpose that the people were so imperiously enjoined to pay them. <\/p>\n (216) See Tacitus Ann. 15:20. “ Usu probatum est, patres conseripti, leges egregias, exempla honesta, apud bonos ex delictis aliorum gigni, etc.” <\/p>\n (30) And all the tithe of the land.<\/strong>That is, of the soil, or what grows on it, in contradistinction to the tithes of the land mentioned in Lev. 27:32<\/span>. The last things mentioned which cannot be dedicated to the Lord by a vow are tithes. Like the firstborn of Animals (see Lev. 27:26<\/span>), they already belong to God by another statute. A man, therefore, cannot vow to God <\/strong>what is not his own.<\/p>\n Whether of the seed of the land.<\/strong>That is, what the seed when sown produced in the soil (Num. 18:21-24<\/span>; Deu. 14:22-29<\/span>).<\/p>\n 30<\/strong>. <\/strong> All the tithe <\/strong> This already was the Lord’s, and could not be the object of an acceptable vow. Yet if for any reason it was desirable to redeem it, it could be done by adding a fifth. In reckoning the tithes, the firstfruits were first set aside. Lev 2:12<\/span>, note. Out of the rest the tithes were taken for the Levites. Num 18:21<\/span>. Another tenth was to be eaten by the owner in Jerusalem. Deu 12:6-7<\/span>. Every third year it was distributed to the poor. <\/p>\n Of the land <\/strong> This law gave the sanction of divine authority to an ancient usage. The whole produce of the land was subjected to the tithe tribute it was a kind of yearly rent which the Israelites, as tenants, paid to God as owner of the land.<\/p>\n The Law Concerning Tithes ( Lev 27:30-34<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n Lev 27:30<\/strong><\/span><\/p>\n “And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is Yahweh’s. It is holy to Yahweh.” <\/p>\n That part of the produce of the land which is a tithe is holy to Yahweh. The tithe was one tenth which had originally, while it was relatively sparse in the wilderness, to be set aside for the Levites and priests (see Num 18:21<\/span>; Num 18:24<\/span>). It was their inheritance from Yahweh. Later, in view of the abundance that the land would produce, while still sanctified to Yahweh, the tithe could both be used for a celebratory feast by the producing family as well as in order to provide for the Levites (Deu 14:22-27<\/span>; Deu 15:19-20<\/span>). Every third year, in ‘the year of tithing’, the poor were also to receive a share (Deu 14:28<\/span>). A one tenth share of all the produce in the land would amply provide for all three, with the Levites receiving the major part left over after the feasting <\/p>\n Lev 27:31<\/strong><\/span><\/p>\n “And if a man will redeem aught of his tithe, he shall add to it the fifth part of it.” <\/p>\n But if for some reason a man wished to retain part of what he would normally give as a tithe he must redeem it by paying its value plus one fifth. <\/p>\n Lev 27:32<\/strong><\/span><\/p>\n “And all the tithe of the herd or the flock, whatever passes under the rod, the tenth shall be holy to Yahweh.” <\/p>\n This does not, however, apply to the tithe of the herd or the flock. The Levites would be present to ensure that proper tithes were being paid, and in the case of herd and flock would pass them under a rod, taking aside every tenth one. That was then holy to Yahweh. <\/p>\n Lev 27:33<\/strong><\/span><\/p>\n “He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and that for which it is changed shall be holy; it shall not be redeemed.” <\/p>\n Once this was done a man could not change any of these animals for another. He cannot check whether the ones set aside for celebratory feasts or for the Levites are better or worse than the others. The choice was irrevocable. If in fact he does seek to change one then both the one being changed, and the one changed for it are both holy to Yahweh, and so he loses out financially. This may for example have been done in order to ensure that at the family feast at the Central Sanctuary the best was available for them to eat. <\/p>\n Lev 27:34<\/strong><\/span><\/p>\n “These are the commandments, which Yahweh commanded Moses for the children of Israel in mount Sinai.” <\/p>\n This colophon sums up all the commandments which Yahweh commanded Moses for the children of Israel in Mount Sinai. The content – the commandments listed. The author – Moses from Yahweh. The place – in Mount Sinai. It possibly sums up the whole book. It may, however, just refer to this last chapter.<\/p>\n Lev 27:30<\/span><\/em><\/strong>. <\/strong>And all the tithe of the land<\/em><\/strong><\/strong> The tithe is here spoken of as a thing fixed and known; upon which subject see Gen 28:22<\/span>. All these tithes (whether of the seed of the land, i.e.<\/em> the corn; or of the fruit of the tree, i.e.<\/em> wine and oil; Num 18:12<\/span>; Num 20:5<\/span>. <\/span>Deu 14:23<\/span>.) were to be appropriated to God; i.e. to the maintenance of his priests and ministers. There is a law, indeed, in the last quoted passage of Deuteronomy, which ordains the owners to eat the tithe of their corn, wine, and oil, before the Lord; i.e.<\/em> in the place where his sanctuary was. But this is to be understood of the tithe of the remainder, after the tenth had been given to the Levites: For, first <\/em>of all, the first-fruits <\/em>were to be paid to the priests; Exo 22:29<\/span> chap. Lev 2:12<\/span> which is reckoned to have been about a sixtieth part of the whole. Then, out of the remainder, they offered the tithes, <\/em>which were divided into the first and second; the first tithes were paid to the Levites, under which name are comprehended all the ministers of religion of an inferior order to the priests; as the aeditui, door-keepers of the temple, the singers, &c. Out of these tithes, again, the Levites paid a tenth to the priests, Num 26:28<\/span> and by this offering they owned the priests to be as far superior to them in their office, as they were to the people in general in their office. The second tithes were the tithe of the residue, or remaining nine parts, out of which the owner was obliged either to take a tithe in kind, and carry to Jerusalem, or to the place where the sanctuary was, &c. there to feast before the Lord, with the Levites and the poor; or, if the place was too remote, he turned it into money, to be applied to the same use. Deu 14:23<\/span>; Deu 14:29<\/span>. But these second tithes were every third year to be distributed among the Levites and the poor within their respective cities; of which see Deu 14:28-29<\/span>. Therefore all the difference was, that what was spent in other years at Jerusalem upon the Levites and the poor, was, the third year, spent in their own cities. Thus, according to Selden, the owner paid near one fifth of his whole yearly income. For instance, suppose it was 6000 ephahs, then the terumah, <\/em>or oblation of first-fruits was 100, i.e. a sixtieth part; of the remaining 5900, the first tithe, 590 was for the Levites; out of which the priest had 59 for his tithe. Then remains 5310, of which the second tithe 531, was, the first and second year, for the Levites and poor at Jerusalem; and every third year for the same at home; see Selden’s Dissertation on Tithes.<\/em> <\/p>\n Lev 27:30 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 unto the LORD.<\/p>\n Ver. 30. And all the tithe.<\/strong> ] See here in this chapter what a liberal maintenance God allowed the priests: (1.) Various votive oblations, or their redemptions; (2.) All the firstborn, or their redemptions; (3.) Every devoted thing, unless devoted to some particular use; (4.) All the tithes of what kind soever: besides firstfruits, oblations, portions of sacrifices, &c. And I see not, saith a reverend man, a<\/em> but that tithes at least, or some better thing, should be due to the ministers of the gospel by Divine ordinance: and that those that take them from us should give us a better thing, as those here that had a mind to redeem their tithe, were bound by the law to add to the price every fifth penny above the true value. <\/p>\n<\/p>\n a<\/em> Mr Wilkinson’s Debt Book.<\/p>\n or. Some codices, with Samaritan Pentateuch, The Targum of Jonathan ben Uzziel Septuagint, Syriac, and Vulgate, have this “or” in the text. <\/p>\n tithe <\/p>\n (See Scofield “2Co 8:1”). <\/p>\n Gen 14:20, Gen 28:22, Num 18:21-24, Deu 12:5, Deu 12:6, Deu 14:22, Deu 14:23, 2Ch 31:5, 2Ch 31:6, 2Ch 31:12, Neh 10:37, Neh 10:38, Neh 12:44, Neh 13:5, Neh 13:12, Mal 3:8-10, Mat 23:23, Luk 11:42, Luk 18:12, Heb 7:5-9 <\/p>\n Reciprocal: Deu 12:17 – the tithe Deu 26:12 – the tithes 2Ch 11:14 – their possession 2Ch 31:4 – the portion Pro 20:25 – a snare<\/p>\n Lev 27:30. The tithe There were divers sorts of tithes, but this seems to be understood only of the ordinary and yearly tithes belonging to the Levites, as the very expression intimates, and the addition of the fifth part in case of the redemption thereof implies.<\/p>\n 3033. Tithes (cf. Deu 14:22 ff; Deu 26:12 ff., Numbers 21-32*).The tithe offered in kind may be commuted for its value (estimated presumably by the priest) plus 20 per cent. (cf. Lev 27:13; Lev 27:15; Lev 27:27). A tithe on cattle is not mentioned elsewhere save in 2Ch 31:5 ff. (q.v.), though a royal tax of a tenth on animals is spoken of in 1Sa 8:19 (see p. 99).<\/p>\n 4. The redemption of tithes 27:30-34<\/span><\/p>\n God claimed as His possession one tenth of the seed, fruit, and livestock of the Israelites. If the owner wished to keep some of this himself, he had to pay the value of what he kept to God plus 20 percent. This tithe was a commonly recognized obligation to God and for this reason it was not part of the Mosaic Law (cf. Gen 14:20; Gen 28:22). This was one of two tithes the Israelites had to pay (cf. Deu 14:22-27), the other being the tithe they paid every three years to support the poor (Deu 14:28-29). Probably Moses included the directions concerning it in this section of Leviticus because this tithe was a gift to God.<\/p>\n The Israelites were to devote the Sabbath entirely to God as a reminder that all their days belonged to Him. Likewise they were to tithe their income as a reminder that all their possessions belonged to Him. The tithe was not just the part the Israelites owed God. It was a reminder that they owed everything to God. [Note: James Philip, Numbers, p. 212.] <\/span><\/p>\n "Leviticus 27 points out that holiness is more than a matter of divine call and correct ritual. Its attainment requires the total consecration of a man’s life to God’s service. It involves giving yourself, your family, and all your possessions to God." [Note: Wenham, The Book . . ., p. 343.] <\/span><\/p>\n God has given quite different directions to guide the giving of Christians under the New Covenant (cf. 1 Corinthians 16; 2 Corinthians 8-9; Philippians 4). He has not specified a percentage that His people must give. He wants us to give joyfully, sacrificially, proportionately, and as He has prospered us. Teaching Christians to give as God instructed the Israelites under the Old Covenant often has the effect of limiting their giving rather than increasing it. Many Christians erroneously think that when they have given 10 percent they have satisfied God.<\/p>\n "In order to reflect God’s faithfulness, God demands that his people be faithful to do all that they vow or promise and be careful that their vows and promises are appropriate." [Note: Ross, p. 495.] <\/span><\/p>\n The New Testament emphasizes keeping our word more than keeping our vows. All our words should be trustworthy and reliable (Mat 5:37). This is an important aspect of personal integrity.<\/p>\n <\/p>\n 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 unto the LORD. 30 33. Laws concerning tithes A distinction is here made between the tithe on the yield of the land or of fruit trees, and that … Continue reading “Exegetical and Hermeneutical Commentary of Leviticus 27:30”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3609","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3609","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3609"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3609\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3609"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3609"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3609"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I<\/strong>. <\/em><\/strong>The scripture records concerning the law of tithes.<\/p>\n
II. <\/strong>The ecclesiastical development of the demand for tithes.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"