[242] _Ibid._
After the general acceptance of the whole law, the covenant specifies certain important details. First comes the separation from the heathen--the burning question of the day. Next we have Sabbath observance--also made especially important, because it was distinctive of Judaism as well as needful for the relief of poor and oppressed labourers. But the principal part of the schedule is occupied with pledges for the provision of the temple services. Immense supplies of fuel would be required for the numerous sacrifices, and therefore considerable prominence was given to the collecting of wood; subsequently a festival was established to celebrate this action. According to a later tradition, Nehemiah kindled the flames on the great altar of the burnt-offerings with supernatural fire.[243] Like the Vestal virgins at Rome, the temple officials were to tend the sacred fire as a high duty, and never let it go out. "Fire shall be kept burning upon the altar continually,"[244] was the Levitical rule. Thus the very greatest honour was given to the rite of sacrifice. As the restoration of the religion of Israel began with the erection of the altar before the temple was built, so the preservation of that religion was centred in the altar fire--and so, we may add, its completion was attained in the supreme sacrifice of Christ.
[243] 2 Macc. i. 19-22.
[244] Lev. vi. 13.
Finally, special care was taken for what we may call "Church finance" in the collection of the tithes. This comes last; yet it has its place. Not only is it necessary for the sake of the work that is to be carried on; it is also important in regard to the religious obligation of the worshipper. The cry for a cheap religion is irreligious, because real religion demands sacrifices, and, indeed, necessarily promotes the liberal spirit from which those sacrifices flow. But if the contributions are to come within the range of religious duties, they must be voluntary. Clearly this was the case with the Jewish tithes, as we may see for two reasons. First, they were included in the covenant; and adhesion to this was entirely voluntary. Secondly, Malachi rebuked the Jews for withholding the payment of tithes as a sin against God,[245] showing that the payment only rested on a sense of moral obligation on the part of the people. It would have been difficult to go further while a foreign government was in power, even if the religious leaders had desired to do so. Moreover, God can only accept the offerings that are given freely with heart and will, for all He cares for is the spirit of the gift.
[245] Mal. iii. 8-12.