II. A DEFIKITE PROPORTION DEMA?-."DED. It was competent for God to make such terms as be pleased with men. He might justly lrnve permitted for our own use a bare existence, and required us to devote to him the residue of our gains. Or he might very properly have exacted as his tribute one-half. Whatever bad been his will in the mntter, it would become us meekly to acquiesce. He did make known his will very clearly to the Jews, and his terms were very generous. So small o. portion as one-tenth he condescended to take, and even this was expended in advantage for the nation. Many significant hints barn we that, in unwritten form, this part of his will was mado known to other nations. Among heathen tribes we find the custom prevails of con- secrating one-tenth of their harvests unto idol gods; and when .Abraham returned from the conquest of the invaders, he gave to Melchizedek the tithe of all his spoils. Hence we may regard the law, not as exclusively Jewish, but as intended for all peoples. III. THE METHOD oF ASSESSMENT. No official assessor was appointed. 'l'he cost of collection was nil. Each man was to act as his own assessor, and to separate, at harvest- time, God's share of corn and wine and oil. It was a transaction between each man and his God. It was Israel's privilege to live under the shield of Jehovah's arm, and therefore "ever in bis Great Taskmaster's eye." The penalty for dishonesty was not immediate, nor visible. Every plan was devised to suit the convenience of the debtor. He might bring his tithe to the temple, either in kind or in coin. Jehovah was no hard Taskmaster, but a considerate and generous King. Giving to him was only another form of rccci,ing. The absence of intermediary officers was a spiritual advantage. It brought each man into direct contact with God, and taught him to act with inte"rity towards the " Searcher of hearts." " IV. 'l'HE EMPLOYMEKT OF Gon's TITHE. The tithe here spoken of is not the tithe of all profits, which was due to the Levite, but a second tithe. The first tithe was regardec. as an equivalent to the tribe of Levi, for Levi's share in the allotted posses- sions. Each man in the twelve tribrs received, in the original distribution ofland, one- twelfth more than his due, from the fact that Levi did not participate. In return for this increment of property, each proprietor paid to the tribe of Levi yearly one-tenth of the produce of the land. This was due as a legal right., and as a just equivalent for non- participation in the territory. But this second tithe was peculiarly the Lord's. Never- theless, it was returned, with added blessing, into their own bosoms. Its first uso was to afford a banquet for the offerers themselves. The temple was to be the scene of sacred feasting. The guests might select such viands as pleased their taste. The over- shado~ing presence of Jehovah would serve asasufficient check against excess. To this banquet, in which the entire household shared, they were to invite the Levite, the stranger, the 'l"l'idow, and the orphan. The essenti~l idea thus embodied was philan- thropy. The institution was intended to foster a spirit of benevolence and charity. The presence of the poor in their midst was to be accounted a benefit. It offered scope for the exercise of noblest dispositions. 'l'here was to be no niggardly stint in this provision, for it was at Jehovah's cost, and the occasion was to be characterized by unrestrained joy. V. THE MORAL ADVA?-.'TAGES WHICH ENSUED, 1. It served as a practical reminder of God's proprietorship in them and in their possessions. Nothing is more easy than to forget our obligations ; and such forgetfulness is an immeasurable loss. Not an item was there in their persons, property, or enjoyments, but came from the hand of a generous God. 2. It was a potent check upon their worldly-mindedness. 'l'he propen- sity for selfish avarice is indigenous in human nature. Every wise man will welcome any breakwater that will withstand this mischievous tide of cupidity. Thus God, with wondrous forethought, provided a safeguard against the abuse of prosperity. He designs to make even worldly gain serve as a stepping-stone to piety. Money is nothing more than means to an end. Reconciliation with God, and personal holiness,-these are to be the aims of human life. 3. It fostered kindly dispositions among all classes of the people. Though, as the children of Abraham, they enjoyed great external privileges, they were not to despise the stranger. Yea, he too might be admitted to a full share in their blessings. Brotherly love is a reciprocal boon: both parties are blessed. 'l'he fountain of love is replenished in the very act of giving. The helped to-day may becon..,~-~ helpf:,!f' to-morrow. We are ooly stewards of God's poeseesione.-D. en. xv. 1-28.J THE BOOK OF DEUTERONOMY. 253
EXPOSITION.