TRV
Translation
King James Version
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.
Complete Jewish Bible
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."
Berean Standard Bible
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.”
American Standard Version
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.
World English Bible Messianic
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.”
Geneva Bible (1599)
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.
Young's Literal Translation
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.'
See also
See on the biblical-era map
In the KJVVerse 796 of 31,102
Study This Verse
Commentary on Genesis 28 verses 16–22
16 ¶ And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.
17 And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
18 And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.
19 And he called the name of that place Bethel: but the name of that city was called Luz at the first.
20 And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
21 So that I come again to my father's house in peace; then shall the LORD be my God:
22 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.
God manifested himself and his favour to Jacob when he was asleep and purely passive; for the spirit, like the wind, blows when and where he listeth, and God's grace, like the dew, tarrieth not for the sons of men, Mic 5:7. But Jacob applied himself to the improvement of the visit God had made him when he was awake; and we may well think he awaked, as the prophet did (Jer 31:26), and behold his sleep was sweet to him. Here is much of Jacob's devotion on this occasion.
I. He expressed a great surprise at the tokens he had of God's special presence with him in that place: Surely the Lord is in this place and I knew it not, Gen 28:16. Note, 1. God's manifestations of himself to his people carry their own evidence along with them. God can give undeniable demonstrations of his presence, such as give abundant satisfaction to the souls of the faithful that God is with them of a truth, satisfaction not communicable to others, but convincing to themselves. 2. We sometimes meet with God where we little thought of meeting with him. He is where we did not think he had been, is found where we asked not for him. No place excludes divine visits (Gen 16:13, here also); wherever we are, in the city or in the desert, in the house or in the field, in the shop or in the street, we may keep up our intercourse with Heaven if it be not our own fault.
II. It struck an awe upon him (Gen 28:17): He was afraid; so far was he from being puffed up, and exalted above measure, with the abundance of the revelations (Co2 12:7), that he was afraid. Note, The more we see of God the more cause we see for holy trembling and blushing before him. Those to whom God is pleased to manifest himself are thereby laid, and kept, very low in their own eyes, and see cause to fear even the Lord and his goodness, Hos 3:5. He said, How dreadful is this place! that is, "The appearance of God in this place is never to be thought of, but with a holy awe and reverence. I shall have a respect for this place, and remember it by this token, as long as I live:" not that he thought the place itself any nearer the divine visions than other places; but what he saw there at this time was, as it were, the house of God, the residence of the divine Majesty, and the gate of heaven, that is, the general rendezvous of the inhabitants of the upper world, as the meetings of a city were in their gates; or the angels ascending and descending were like travellers passing and re-passing through the gates of a city. Note, 1. God is in a special manner present where his grace is revealed and where his covenants are published and sealed, as of old by the ministry of angels, so now by instituted ordinances, Mat 28:20. 2. Where God meets us with his special presence we ought to meet him with the most humble reverence, remembering his justice and holiness, and our own meanness and vileness.
III. He took care to preserve the memorial of it two ways: 1. He set up the stone for a pillar (Gen 28:18); not as if he thought the visions of his head were any way owing to the stone on which it lay, but thus he would mark the place against he came back, and erect a lasting monument of God's favour to him, and because he had not time now to build an altar here, as Abraham did in the places where God appeared to him, Gen 12:7. He therefore poured oil on the top of this stone, which probably was the ceremony then used in dedicating their altars, as an earnest of his building an altar when he should have conveniences for it, as afterwards he did, in gratitude to God for this vision, Gen 35:7. Note, Grants of mercy call for returns of duty, and the sweet communion we have with God ought ever to be remembered. 2. He gave a new name to the place, Gen 28:19. It had been called Luz, an almond-tree; but he will have it henceforward called Beth-el, the house of God. This gracious appearance of God to him put a greater honour upon it, and made it more remarkable, than all the almond-trees that flourished there. This is that Beth-el where, long after, it is said, God found Jacob, and there (in what he said to him) he spoke with us, Hos 12:4. In process of time, this Beth-el, the house of God, became Beth-aven, a house of vanity and iniquity, when Jeroboam set up one of his calves there.
IV. He made a solemn vow upon this occasion, Gen 28:20-22. By religious vows we give glory to God, own our dependence upon him, and lay a bond upon our own souls to engage and quicken our obedience to him. Jacob was now in fear and distress; and it is seasonable to make vows in times of trouble, or when we are in pursuit of any special mercy, Jon 1:16; Psa 66:13, Psa 66:14; Sa1 1:11; Num 21:1-3. Jacob had now had a gracious visit from heaven. God had renewed his covenant with him, and the covenant is mutual. When God ratifies his promises to us, it is proper for us to repeat our promises to him. Now in this vow observe, 1. Jacob's faith. God had said (Gen 28:15), I am with thee, and will keep thee. Jacob takes hold of this, and infers, "Seeing God will be with me, and will keep me, as he hath said, and (which is implied in that promise) will provide comfortably for me, - and seeing he has promised to bring me again to this land, that is, to the house of my father, whom I hope to find alive at my return in peace" (so unlike was he to Esau who longed for the days of mourning for his father), - "I depend upon it." Note, God's promises are to be the guide and measure of our desires and expectations. 2. Jacob's modesty and great moderation in his desires. He will cheerfully content himself with bread to eat, and raiment to put on; and, though God's promise had now made him heir to a very great estate, yet he indents not for soft clothing and dainty meat. Agur's wish is his, Feed me with food convenient for me; and see Ti1 6:8. Nature is content with a little, and grace with less. Those that have most have, in effect, no more for themselves than food and raiment; of the overplus they have only either the keeping or the giving, not the enjoyment: if God give us more, we are bound to be thankful, and to use it for him; if he give us but this, we are bound to be content, and cheerfully to enjoy him in it. 3. Jacob's piety, and his regard to God, which appear here, (1.) In what he desired, that God would be with him and keep him. Note, We need desire no more to make us easy and happy, wherever we are, than to have God's presence with us and to be under his protection. It is comfortable, in a journey, to have a guide in an unknown way, a guard in a dangerous way, to be well carried, well provided for, and to have good company in any way; and those that have God with them have all this in the best manner. (2.) In what he designed. His resolution is, [1.] In general, to cleave to the Lord, as his God in covenant: Then shall the Lord be my God. Not as if he would disown him and cast him off if he should want food and raiment; no, though he slay us, we must cleave to him; but "then I will rejoice in him as my God; then I will more strongly engage myself to abide with him." Note, Every mercy we receive from God should be improved as an additional obligation upon us to walk closely with him as our God. [2.] In particular, that he would perform some special acts of devotion, in token of his gratitude. First, "This pillar shall keep possession here till I come back in peace, and then it shall be God's house," that is, "an altar shall be erected here to the honour of God." Secondly, "The house of god shall not be unfurnished, nor his altar without a sacrifice: Of all that thou shalt give me I will surely give the tenth unto thee, to be spent either upon God's altars or upon his poor," both which are his receivers in the world. Probably it was according to some general instructions received from heaven that Abraham and Jacob offered the tenth of their acquisitions to God. Note, 1. God must be honoured with our estates, and must have his dues out of them. When we receive more than ordinary mercy from God we should study to give some signal instances of gratitude to him. 2. The tenth is a very fit proportion to be devoted to God and employed for him, though, as circumstances vary, it may be more or less, as God prospers us, Co1 16:2; Co2 9:7.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–22. Public domain.
Copy as
John ChrysostomAD 407
HOMILIES ON GENESIS 54.25-26
See the good man’s gratitude: In making his request Jacob did not bring himself to ask for anything lavish—just bread and clothing. On the other hand, he promised to the Lord what lay within his power, realizing God’s generosity in giving and the fact that he surpasses our expectations in rewarding us. And so he said, “I will consider the monument God’s house, and of all the things provided me by you I will set aside a tenth.” Do you see his godly attitude? He still had not received anything, and yet he promised to devote to God a tenth of what was due to be given him.Let us not pass idly by these words, dearly beloved. Instead, may we all imitate this good man, we in the age of grace imitating this man who lived before the law, and let us ask the Lord for nothing of this world. After all, he does not wait for a reminder from us. Even if we don’t ask, he grants us what we need. “He makes the sun rise on evil people and good, and rains on just and unjust.” Let us believe him as he advises us in these words, “Seek first the kingdom of God, and all these things will come to you in addition.” Do you see that he personally has made the former things ready for us and promises to give the latter as a bonus? Accordingly, don’t request as an initial favor what you are likely to receive as a bonus, thus reversing the due order. Instead, let us seek the former things, as he directed, so that we may come to enjoy the former and the latter.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Genesis 28:22 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 28:22 records Jacob's solemn vow made at Bethel, a pivotal moment following his profound dream of a ladder to heaven. In response to God's gracious revelation and covenant promises, Jacob consecrates the stone he used as a pillow, declaring it "God's house," and pledges a tithe—a tenth of all God will give him. This verse encapsulates Jacob's personal devotion, his recognition of God's sovereignty and presence, and his commitment to stewardship, laying foundational principles for worship and acknowledging divine provision in his life.
CONTEXT
EXPOSITION AND ANALYSIS
Jacob's declaration in Genesis 28:22 is a profound and personal response to the preceding divine encounter. Having witnessed God's majestic presence and received profound covenant promises, Jacob formalizes his commitment. His vow is not a condition for God's blessings, which are unconditional, but rather a grateful pledge of devotion and stewardship in light of those blessings. The consecration of the stone and the promise of a tithe are tangible expressions of his newfound faith and recognition of God's sovereignty.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Symbolism is prominent, as the ordinary stone transforms into a sacred pillar (matstsêbâh), symbolizing the tangible presence of God and serving as a memorial of the divine encounter. It becomes a physical representation of spiritual reality. The act of naming the place "Bethel" (God's house) is an example of Etiology, providing the origin story for a significant geographical and theological location. Furthermore, the entire verse functions as a Vow or Covenant Language, where Jacob articulates a personal commitment in response to God's unconditional promises. This highlights the reciprocal nature of the relationship between God and humanity, even when God's grace is freely given. The repetition of "give" (in "give me" and "give the tenth") also subtly emphasizes the principle of divine provision leading to human response.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jacob's vow in Genesis 28:22 is a powerful theological statement about human response to divine grace. It demonstrates that genuine faith, while rooted in God's unconditional promises, often expresses itself through tangible acts of devotion and commitment. The consecration of the stone and the promise of a tithe underscore the principle that all we have comes from God, and therefore, a portion is to be returned to Him as an act of worship, gratitude, and acknowledgment of His sovereignty. This voluntary act of stewardship, predating the formal Mosaic Law, sets a precedent for honoring God with one's resources and recognizing His active involvement in every aspect of life. It also emphasizes that God's presence can sanctify any place, transforming the ordinary into the sacred, making it a "house of God" where humanity can encounter the divine.
REFLECTION AND APPLICATION
Genesis 28:22 offers profound insights into how we, as believers, are called to respond to God's unfailing grace and promises. Like Jacob, who encountered God in a desolate place, we are reminded that God's presence is not confined to specific buildings but can transform any moment or location into a sacred encounter. Our worship and devotion should flow from a grateful heart that recognizes God's constant presence and generous provision in our lives. This verse challenges us to consider our own "vows" to God—not as conditions for His blessing, but as heartfelt responses to His already given grace. Furthermore, Jacob's voluntary act of tithing serves as a powerful and enduring reminder of the principle of stewardship: all we possess ultimately belongs to God, and returning a portion to Him is an act of trust, gratitude, and obedience. It's an acknowledgment that our resources are not merely our own but are entrusted to us by a generous God. This act of honoring God with our "firstfruits" (Proverbs 3:9-10) fosters a deeper relationship built on recognition of His ownership and invites His continued blessing and guidance in our lives.
Questions for Reflection
FAQ
Was Jacob's vow in Genesis 28:22 conditional?
Answer: Yes, Jacob's vow, as stated in the preceding verses (Genesis 28:20-21), clearly presents conditions: "If God will be with me and will keep me in this way that I go, and will give me bread to eat and clothing to wear, so that I come again to my father's house in peace, then the Lord shall be my God, 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 the tenth to you." While God's covenant promises to Jacob were unconditional and based solely on His own character and faithfulness, Jacob's personal response and commitment were framed as a reciprocal action to God's promised provision and protection. This highlights a human desire to formalize a relationship with God, even when God's grace is freely given.
Why did Jacob declare the stone to be "God's house"?
Answer: Jacob declared the stone "God's house" (Bethel) because it marked the physical location of his profound divine encounter. The dream of the ladder and the Lord's direct address revealed God's presence in that specific, ordinary place. Consecrating the stone as a pillar and naming the site "Bethel" served as a memorial to this revelation, signifying that God had chosen to meet with him there, transforming a desolate spot into a sacred space. It was a tangible way to acknowledge the holiness of the ground where God had revealed Himself.
Does Jacob's tithe in this verse establish a universal command for tithing for all believers?
Answer: While Jacob's act of tithing is one of the earliest explicit mentions in the Bible, following Abraham's tithe to Melchizedek (Genesis 14:20), it does not establish a universal command for all time in the same way the Mosaic Law later did. Jacob's tithe was a voluntary, personal vow made in response to a specific divine encounter and promise. It serves as an important precedent for the principle of stewardship and honoring God with one's possessions, which is a recurring theme throughout Scripture. For New Testament believers, giving is encouraged as an act of worship, generosity, and love, often exceeding a mere tenth, based on grace rather than legal obligation (2 Corinthians 9:7). The emphasis shifts from a legalistic percentage to a joyful, Spirit-led generosity that reflects a heart transformed by Christ.
CHRIST-CENTERED FULFILLMENT
Genesis 28:22, particularly the concept of "God's house" and the ladder dream preceding it, finds its ultimate fulfillment in Jesus Christ. Jesus Himself alludes to Jacob's ladder in John 1:51, declaring that believers will see "heaven open, and the angels of God ascending and descending upon the Son of Man." This profound statement signifies that Christ is the true "Bethel," the ultimate meeting place between God and humanity, the living bridge through whom divine revelation and access to the Father are made possible. He is the very embodiment of God's dwelling among us, making the invisible God visible (John 1:18). In the New Covenant, our "tithe" and worship are not merely a tenth of our possessions or a conditional vow, but the offering of our entire lives—our bodies as living sacrifices, holy and acceptable to God (Romans 12:1)—in response to the immeasurable grace and presence of God found in Christ. Through Christ, we become part of God's spiritual house (1 Peter 2:5), built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone (Ephesians 2:20-22).