Vera. 22-29.-The second tithe. We adopt the usual view, that the law!!'iver is here regulating the disposal of what, in later times, was called" the second tith[" The hypothesis that the book was written at a late date, when the gift of tithes to the Levites, prescribed in Numb. xviii., had fallen into· disuse, is unsupported by evidence. The provision in Deuteronomy would have furnished no support worth speakina- of to the enormous Levitical establishments of the post-Davidic period (1 Chron. x~iii.- xxvii.; 2 Chron. xxix.); nor are we prepared to concede, what is often so conveniently assumed, the non-authenticity of these sections of the chronicler. We learn- I. THAT PIETY AND CHARITY ARE TO BE LIBERALLY PBOVIDED FOR IN THE APPOR- TIONMENT OF INCOME. The tithes were to be faithfully and punctually set apart as a first charge upon the Jew's income. The second or vegetable tithe was appointed to be consumed in feasts at the sanctuary, or, in the third year, at home. A lesson is taught here as to the duty of liberal, systematic, and conscientious giving for religious and charitable purposes. Christians, it is true, are not under Law, but under grace. But it will scarcely be pleaded that on this account they are less bound to liberality than Jews were. The argument is all the other way: if this was done under Law, how much more ought to be done under the impulse of love to Christ! Unfortunately, the duty of systematic and proportionate giving is but little recognized. Jt would y,ut many a Christian to the blush if he would sit down at the year's end, and (1) reckon up the sum of bis year's givings to Christ, and (2) calculate its proportion to what he has thought himself at liberty to expend upon his own comforts and p1easures. Nor will there be improvement in this matter till giving for religious and charitable objects is made a point in conscience, and till a suitable proportion of income is set apart for this purpose in advance. '!'hat proportion is to be determined by the degree to which God has prospered us (1 Cor. xvi. 2). The ever-widening operations of the Church at home and abroad, the constantly multiplying claims of a wise Christian philanthropy, render liberal gh·ings increasingly necessary. II. TllAT OBEDIENCE TO THE SPIRIT OF A LAW IS OF GREATER DIPOIIT.c!.NCE TlllN OBEDIENCE TO ITS LETTER. (V\lrS. 24---26.) God is not a hard master-reaping where he has not sown, and gathering where he has not strawed (Matt. ::i:::i:v. 4). He is tenderly considerate of the circumstances of his people. He asks no more from them than they are able to render. Where laws could not be kept in the letter, modifications were introduced which made obedience practicable. This is seen in the accommodation of the laws of sacrifice to the circumstances of the poor (Lev. v. 7, etc.), in the rules for commutation (Lev. xxvii.), in the relaxation of the law about eating flesh (eh. xii. 21), in this law of tithes. Gleaming through these changes, it is easy to detect the principle that the letter of an ordinance is in all cases subordinate to the spirit of obedience which manifests itself through it; and that, while obedience to the letter is required where possible, the will, in circumstances where it cannot be observed, will readily be accepted by Jehovah for the deed. Ill. THAT PROVIDED RELIGIOUS MOTIVES PREOOllllNATE, AND OTHER DUTIES ARE NOT NEGLECTED, THE ENJOYMENT.OF WHAT WE HAVE IS PLEASD1G TO GOD. (Vers. 25, :26.) True religion is not ascetic. It docs not frown our joy. It regulates, but does not ~eek to banish, the pleasures of the festive·board, and the flow of the soul connected there- with (John ii. 1-12; 1 Cor. ::i:, 27; 1 Tim. vi. 18). The sanctuary services were associated with feasts, in which, of course, religious motives were expected to predomi- nate. The eatino- was "before the Lord," and the guests were invariably to include the Lovite, tho st~anger, tho fath6rless, and the widow. This would give a high-toned charncter to tho feast, and wouM preclude coarse debauchery. Festivities should be s~ 246 TIIE BOOK OF DEUTERONOMY. (ou. XIV, 1-29.
cond ncted that God's presence can be invoked, and his blessing asked on all that is said and done. IV. THAT THE ENJOYMEJ\'T OF WHAT WE RAVE IS ENBAN0ED DY SHARING IT WITH OTHERS. (Ver. 29.) This is a truth recognized in all festivity. Duttho Law gave the truth a peculiar turn when it bade the Jew seek his guests among the classes who were most in need. The Sa~iour would have us recall our feasting to the like pattern (Luke xiv. 12-14). Each feast of the kind prescribed would be an invaluable education of the disinterested affections in their purest exercise. How far we have departed from this idea may be seen in the stiff, exclusive, and ceremonious, if often superb and stately dinner-parties and public frasts of modern society. Which type of feast contribute~ most to happiness? And is it not in fulfilling the duties of a warm-hearted love that we are most entitled to expect blessing from our Jlfaker (ver. 29)? When Jesus made his great supper, he acted on his own principle, and invited the" poor, and the maimed, and the halt, and the blind," to come and sit down at it (Luke xiv. 21).-J. 0.