Withholding Tithes As Robbing God Biblically

The concept of withholding tithes as robbing God is rooted in biblical teachings, particularly in Malachi 3:8, which asks, "Will a man rob God? Yet you have robbed Me. But you say, 'In what have we robbed You?' In tithes and offerings" ^[2]. This passage establishes that failing to provide tithes and offerings is considered a form of robbery against God.

Biblical Foundations

The practice of tithing has its roots in the Old Testament. Abraham's payment of tithes to Melchizedek is recorded in Genesis 14:20, and Jacob vows to give God a tenth of all that God gives him in Genesis 28:22 ^{[1, 3]}. The Mosaic law further codified the practice, dedicating a tenth of the produce of the earth and cattle to God (Leviticus 27:30-32) ^[1].

The biblical concept of tithing is not merely about giving a portion of one's income to God or the priests but is deeply connected to acknowledging God's sovereignty over all possessions. As noted in Tyndale House's commentary on Genesis 28:22, paying a tithe acknowledges that everything is a gift from God and belongs to Him ^[9].

Interpretation of Malachi 3:8

Malachi 3:8 is a pivotal text in understanding the concept of withholding tithes as robbing God. The verse rhetorically asks if a man can rob God, and then asserts that the Israelites have done so in the matter of tithes and offerings. The question "In what have we robbed You?" indicates a lack of awareness or acknowledgment of their actions as robbery ^[2].

Commentators across various traditions have interpreted this passage as emphasizing the seriousness of neglecting to give tithes. John Gill, in his commentary on Malachi 3:8, notes that the act of robbing God is likened to defrauding civil magistrates or judges, highlighting the gravity of the offense ^[4]. Similarly, Jamieson, Fausset & Brown's commentary on Malachi 3:8 explains that the term "rob" literally means "to cover," hence to defraud, and that the Israelites were guilty of defrauding God by withholding tithes due to the Levites and priests ^[5].

Tradition and Interpretation

The understanding of tithing and its relation to robbing God has been interpreted across different Christian traditions. In Reformed theology, the concept is often linked to the broader principle of stewardship, where believers are seen as stewards of God's resources. Charles Hodge's Systematic Theology touches on the idea that everything belongs to God, and humans are merely stewards of what they have been given ^[8].

In Jewish tradition, as reflected in Rashi's commentary on Malachi 3:8, the tithes and terumah levy stolen from the priests and Levites are considered tantamount to robbing God. This underscores the importance of giving to those who serve in religious capacities ^[7].

Historical and Theological Significance

The practice of tithing and the concept of robbing God by withholding it have historical and theological significance. The Babylonian Talmud discusses the intricacies of tithing laws and their application, highlighting the complexity and importance of these practices in Jewish tradition ^{[10, 11]}.

In Christian theology, the concept has evolved, with the emphasis shifting from the legalistic observance of tithing to a broader understanding of generosity and stewardship. Calvin's commentary on Genesis suggests that Abraham's tithe to Melchizedek was a one-time act of acknowledgment rather than an annual practice, indicating a nuanced view of tithing in Reformed thought ^[12].

The idea that withholding tithes is a form of robbing God remains a significant theological concept, emphasizing the importance of honoring God with one's possessions. As Matthew Henry's commentary on Proverbs 20:25 notes, sacrilege, or the alienation of holy things for personal use, is a serious offense against God ^[6].

The biblical and theological understanding of tithing underscores its role in acknowledging God's sovereignty and provision. The various interpretations across traditions highlight the complexity and depth of this concept, emphasizing its significance in the religious and ethical lives of believers.

The practice of tithing, rooted in biblical teachings and interpreted across different traditions, remains a vital aspect of religious observance, symbolizing the acknowledgment of God's ownership and provision. As such, the concept of robbing God by withholding tithes serves as a powerful reminder of the importance of faithful stewardship.

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Tithe — A tenth of the produce of the earth consecrated and set apart for special purposes. The dedication of a tenth to God was recognized as a duty before the time of Moses. Abraham paid tithes to Melchizedek (Gen. 14:20; Heb. 7:6); and Jacob vowed unto the Lord and said, "Of all that thou shalt give me I will surely give the tenth unto thee." The first Mosaic law on this subject is recorded in Lev. 27:30-32. Subsequent legislation regulated the destination of the tithes (Num. 18:21-24, 26-28; Deut. 12:5, 6, 11, 17; 14:22, 23). The paying of the tithes was an impor”
Malachi “Malachi 3:8 (LITV) — Will a man rob God? Yet you have robbed Me. But you say, In what have we robbed You? In the tithe and the offering!”
Torrey's Topical Textbook “Torrey's Topical Textbook: Tithe — The tenth of anything -- 1Sa 8:15,17. Antiquity of the custom of giving to God's ministers -- Ge 14:20; Heb 7:6. Considered a just return to God for his blessings -- Ge 28:22. Under the law belonged to God -- Le 27:30. Consisted of a tenth Of all the produce of the land. -- Le 27:30. Of all cattle. -- Le 27:32. Of holy things dedicated. -- 2Ch 31:6. Given by God to the Levites for their services -- Nu 18:21,24; Ne 10:37. The tenth of, offered by the Levites as an heave offering to God -- Nu 18:26,27. The tenth of, given by the Levites to the priests as their ”
Malachi (Baptist/Reformed) “John Gill on Malachi 3:8: Will a man rob God?.... Or "the gods"; the false gods, the idols of the Gentiles; the Heathens will not do that, accounting sacrilege a great sin, and yet this the Jews were guilty of: or "the judges" (c), as the Targum; civil magistrates; will any dare to defraud them of their due? see Mal 1:8. Yet ye have robbed me; keeping back from the priests and Levites, his ministers, what was due to them; and which, being no other than a spoiling or robbing of them, might be interpreted a robbing of God: But ye say, wherein have we robbed thee? as not being conscious of an”
Malachi (Presbyterian) “Jamieson, Fausset & Brown on Malachi 3:8: rob--literally, "cover": hence, defraud. Do ye call defrauding God no sin to be "returned" from (Mal 3:7)? Yet ye have done so to Me in respect to the tithes due to Me, namely, the tenth of all the remainder after the first-fruits were paid, which tenth was paid to the Levites for their support (Lev 27:30-33): a tenth paid by the Levites to the priests (Num 18:26-28): a second tenth paid by the people for the entertainment of the Levites, and their own families, at the tabernacle (Deu 12:18): another tithe every third year for the poor, &c. (Deu 14:28-”
Proverbs (Nonconformist/Puritan) “Matthew Henry on Proverbs 20:25: Two things, by which God is greatly affronted, men are here said to be ensnared by, and entangled not only in guilt, but in trouble and ruin at length: - 1. Sacrilege, men's alienating holy things and converting them to their own use, which is here called devouring them. What is devoted in any way to the service and honour of God, for the support of religion and divine worship or the relief of the poor, ought to be conscientiously preserved to the purposes designed; and those that directly or indirectly embezzle it, or defeat the purpose for which it was given,”
Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Malachi 3:8: With tithes and with the terumah levy The tithes and the terumah - levy that you steal from the priests and the Levites is tantamount to robbing Me.”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 126: substance of the Virgin Mary.” This is involved in the Scriptural statement that He was born of a woman, which can only mean that He was born in the sense in which other children of men are born of women. This is essential to his true humanity, and to that likeness to men which makes them his brethren, and which was se cured by his taking part in flesh and blood. ( Heb. ii. 14 .) The incarnation of the Son of God, his stooping to take into personal and perpetual union with Himself a nature infinitely lower than his own, was an act of uns”
Genesis (Protestant academic) “Tyndale House on Genesis 28:22: 28:22 I will present to God a tenth: By paying a tithe (a tenth) as an act of worship, a person acknowledges that everything is a gift from God and belongs to God (see 14:19-20; Num 18:21-32; Deut 14:22-29; 2 Chr 31:5-6; Mal 3:7-12; Matt 23:23).”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 176a.166:6: The Gemara rejects this: Even if you say that Rabba holds in accordance with the view of Rabbi Yehuda HaNasi, Rabbi Yehuda HaNasi is saying that one should not separate tithes only there, with regard to the requirement to take the tithe from vegetables, like leeks, which is rabbinic in origin. This requirement was decreed lest one come to confuse vegetables with produce that is untithed by Torah law. However, with regard to the tithe of grains, which have the status of untithed produce by Torah law, although in this particular circumstance their untithed sta”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Bekhorot 53b.7: The Gemara answers: The mishna is referring to offerings of lesser sanctity, e.g., peace offerings, and it is in accordance with the opinion of Rabbi Yosei HaGelili, who says: Offerings of lesser sanctity are the monetary property of their owners, and therefore the owner can consecrate them. As it is taught in a baraita with regard to the guilt offering of a robber who takes a false oath, that the verse: “And he commits a trespass against the Lord” (Leviticus 5:21), serves to include one who takes a false oath with regard to offerings of lesser sanctity belon”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 18.17: spoils or of the goods which he possessed at home. But, since it is improbable that he should have been liberal with other persons’ goods, and should have given a very a tenth part of the prey, of which he had resolved not to touch even a thread, I rather conjecture, that these tithes were taken out of his own property. I do not, however, admit that they were paid annually, as some imagine, but rather, in my judgment, he dedicated this present to Melchizedek once, for the purpose of acknowledging him as the high priest of God: no”

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