Not only did the Christians of Macedonia give of their own accord (aidalpeToi), but they were even clamorous to be permitted to share in the work wliich lay so near to the Apostle's heart. His ]3rofound joy is intensified by the fact that he is able to recognize in their generosity the outcome of their previous complete self-surrender to the cause and Person of the Lord (note the emphatic phrase, iavToij% ^bojKav Trpwrov t^J Kvpii^ of 2 Co 8^). Even in writing to the church in Kome, which he had not at the time visited, he is careful to remind his readers that the duty of giving to their poorer brethren is fundamental to the outward expression of a true Christian faith (Ko 12'" ; cf. \b'") ; and, if we accept the Epistle to the Ephesians as St. Paul's, he makes this duty a grace to be anxiously sought and laboured for (note the 'iva in Eph 4'''''). This teaching was, indeed, not peculiar to the Apostle of the Gentiles. Liberality to the needy is the infallible test of the genuineness of Christian love (1 Jn 3") and of a living faith (Ja 2'='-). It is a sacrifice evoking a Divine response to him who oti'ers it (He IS'") and constitutes the foundation stone u)>on which to build that perfect character which alone can appropriate for itself (eTriXd^ui'Tai; cf. Westcott, The Epistle to the Hebreivs, London, 1889, p. 54 f.) 'the life which is life indeed' (1 Ti 6"').
In all the cases referred to, the essential freedom ofChristian action is implied. There is no legal code formulated for the guidance of those whose love of the brethren is thus tested (oi> /tar ivtraYnv \iyo>, 2 Co 8*). On the contrary, each one has the choice and determination as to his attitude (fxao-Tos KaSuis wporjpriTaL tjj KapSif, 2 Co 9'). There is no external compulsion (i^ dvdyKTjs) to detract from the joy, or to set a mechanical boundary to the inclination, of the Christian's giving to the poor. We thus recog-
TITHES
TITUS
595
nize the truth of IienaMis' words : ' Whilst they [the Jews] used to hoUl the titlies of their projierty as consecriiled, they, <>ii tlie other liaiui, who have grasped freeilom, itiMlieate to the use of the Lord all things which they possess, giving joyfully and freely in greater abundance, because they have a greater hope' {liter, iv. 34).
The other purpose for which tithes were paid was the maintenance of the Temple services and of the attendant priests and Levites. Now there can be no doubt that the apostles and those who spent themselves in the propagation of the gospel from the first considered it their due to be sup- ported by the gifts and contributions of their followers and converts. The aphorisms, ' The labourer is worthy of his hire' (cf. Mt 10'"), 'Thou shalt not muzzle the ox when he treadeth out the corn ' (1 Co 9', 1 Ti 5'*), are quoted as appli(al>le to the Christian missionary and his work. The fact that tSt. Haul so emphatically refused to accept any monetary aid from the Corinthian church (see Ac IS-' [cf. 2(>3], 2 Co ll'->°, 1 Co 9"*) makes all the stronger the words in which he asserts and presses the just rights of all the Christian teachers ' to live out of the gospel ' (^k toO euayyeXlov i;yv, 1 Co 9'^). The Apostle is insistent that he is forgoing with purpose his most elementary right in main- taining his financial independence. The scathing irony of his question, ' Did I commit a sin in de- basing myself [by working for his daily bread] in order you might be raised up?' is followed by the startling emphasis of his expressions (note the collocation d^p^av rd toO BeoO evcL-yy^Xtof , and his use of the military terms ^(Tu\yj<ra, oxj/uii'Loi', 2 Co IP'- ; cf. 1 Co 9"). He had accepted liis ' wages ' from others in order that they mi^ht have his labours free of charge {duipedy). The force of his claim as a teacher is strengthened by his determination to act as he thought best, and refuse what he had a perfectly well recognized right to and what his detractors were in the habit of receiving. If the Corinthians chose to make his refusal a handle to accuse him of conscious charlatanry, he vehemently avers that what he did he did out of pure love for them {see the questions Sia. ri ; dVi bvk ayawCi iifias ; and the solemn assertion 6 9e6s otSef, 2 Co 11") ami for their benefit (^x' Travrl d^api} iixavrbv ufuv ^r^ptjaa, 2 Co IP). Whatever may have been the original reason for this line of conduct on the part of the Apostle, we know that he solemnly reminded other churches of his own foundation that the recognition of this obligation to their spiritual teachers was an essential feature of true discipleship (/»■); TrKavaade, 8iM ov fivKTiipl^eTai, Ci.al 6'), and bis touching grati- tude to the Philippians for their loyal and repeated support when he was in want (Fh 4''"'-) is suthcient proof that he was willing to accept what was due to him (ttX?)!' KaXUs ewoir/aaTe) not only for his own sake but still more for theirs {(tti^titw Tbv Kap-wbv Tbv TrX^ovdi^OfTa cts X670C unCiv, 4'^). Not only is the general principle of maintaining the clergy a de- ci<led feature of the early Apostolic Church, but towards the close of the period we have evidence that there were gradations in the payment given, proportionate to the value of the work accom- plislied {ol KaXuJs jrpoeffrwres Trpea^irrepoi 5t7r\7)s Tt/xijs aiiov<rOaa-av, 1 Ti 5") — a not unexpected develop- ment of the old law, 'the labourer is worthy of his hire' (Lk 10').