The following propositions on patriotism were recently published in the New York Evening Post and the Yonkers Statesman (N. Y.). The author, Mr. John C. Havemeyer, of Yonkers, states that after having for years “carefully studied the popular idea of patriotism, both as a sentiment and as a practical truth,” he feels prompted “at this time of special patriotic fervor” to put forth these statements as his conclusions on the subject, the error of which he challenges any person to prove. He appeals to the Bible as the standard of truth, which should be the accepted standard of all persons calling themselves Christians. He says:—
There is not in any part of the Bible even a sentence that requires or justifies “patriotism.”
The usual definition of patriotism is “love of country.” The man who seeks to learn what this phrase means, and to carry out its teachings in his life, attempts a hopeless task.
It is an exaggerated form of selfishness, and is one of the devil’s most successful devices to deceive and mislead the human race.
It is, in fact, a delusive method of inducing a violation of the sixth commandment,—“Thou shalt not kill,”—and is practically in opposition to the spirit of the other nine.
Ministers and others who teach the co-ordinate obligation of religion and patriotism have no warrant in reason or Scripture, and the practice largely accounts for the diminished moral tone and tendency to skepticism among the people.
The religious organization which sends missionaries to foreign nations to preach the gospel of peace and good will and the duty of self-surrender and obedience to God, and rests its claims for support on the value of the human soul, and at the same time approves of, and advises its members to enlist for, war, occupies a position so absurd as to be essentially grotesque.
No man has a right to risk his own life, which is a trust for which an account must be rendered, except in the effort to benefit his fellow men.
The claims of the state are inferior to the claims of God, and should be regulated by our relations and obligations to him.
The continued life and prosperity of nations depend primarily and indispensably upon righteousness.
No government has a right to make a training for war a fixed employment for its citizens, and every man who thus devotes his life violates divine law, and jeopardizes his happiness for eternity.
The maintenance of a navy, except for police purposes, such as may be required to suppress piracy or other open violations of human and divine law, can not be justified.
It follows that the study of the art of war in military and naval academies has a demoralizing influence, and that the tendency is to blunt the moral perception, and unfit men who pursue it for useful lives.
It is a disgrace to Christian people that men who have excelled in the deceptive arts and brutal destruction of life, limb, and property involved in war should be hailed as benefactors, treated with exceptional honor, and often placed in high official positions.
This high estimate of the merit and proper reward for military service disparages self-denying men and women who consecrate their lives to the effort to lift up and save their fellow men, and makes a false standard of excellence.
It places brute force above moral worth, fosters worldliness and low ideals, and ignores the fact that a man is to be judged by mind and heart, and that what he thinks and how much he loves is the true test of worth.
The teaching of “patriotism” in public schools is illogical and harmful, and will lower the tone of citizenship with the coming generation. The salutation offered the flag is a form of idolatry.
The true patriot interprets “love of country” to signify love for the people who are in it. He will express this feeling by a special interest in their welfare, and by an effort to make them the purest, noblest, and happiest among the nations of the earth. This love will necessarily expand into a world-wide love; for all men have a common origin, need, nature, and destiny.
For Christians, the only patriotism should be Christian patriotism, which is love of the Christian’s country and its laws—that country sought by Abraham and other faithful worthies who confessed that as regards this earth they were strangers and pilgrims. L. A. S.
Death of a Hypnotism Victim
The case of Mrs. Marshall Mink, of Monmouth, Ill., the victim of hypnotism, of whom mention was made in last week’s issue, has terminated in her death, at the Watertown, Ill., insane asylum. From the Monmouth Review and other local papers we learn that Mr. and Mrs. Mink began their course in hypnotism mainly from a motive of curiosity to find out what was in it. The very first lesson brought them both under a hypnotic spell, which the woman was unable to shake off. She grew worse, and at times became violent. Their two little children, one a mere infant, were cared for by neighbors. The efforts of a local hypnotist to give relief were partially successful, but their effect was not lasting. Mrs. Mink grew worse again, and it was seen that she was hopelessly insane. When she was not violent, she sat staring into vacancy. She told those around her that the world had been burned up, and that she had been melted, turned to stone, and born again. Finally she sank into a comatose state, in which she died.
Surely the reader can draw the proper moral from this narrative.
The Work Before Us
By Ellen G. White
I HAVE been carrying a very heavy burden. For the last three nights I have slept very little. Many scenes are presented to me. I feel an intense interest in the advancement of the work of God, and I say to our leading brethren, As you consider the questions that shall come before you, you are to look beneath the surface. You are to give careful consideration to every question discussed.
There is need of means in foreign missionary work and in missionary work in America. It is a painful fact that although we have had a special message for the world for so many years, there are many, many cities in which we have done nothing to proclaim this message. In the calamities that have befallen our institutions in Battle Creek, we have had an admonition from God. Let us not pass this admonition carelessly by, without trying to understand its meaning. There are those who will say, "Of course the Review and Herald must be rebuilt in Battle Creek." Why did the Lord permit Jerusalem to be destroyed by fire the first time? Why did he permit his people to be overcome by their enemies, and carried into heathen lands?—It was because they had failed to be his missionaries, and had built walls of division between themselves and the people round them. The Lord scattered them, that the knowledge of his truth might be carried to the world. If they were loyal and true and submissive, God would bring them again into their own land.
We have a great work before us. The needs of the field demand that there shall be liberality on the part of the people of God. I point you to the city of New York. One hundred workers might be laboring there where now there is but one. How many of you have taken a practical interest in the work in this city? We have scarcely touched this field with the tips of our fingers. A few faithful workers have been trying to do something in this great, wicked city. But their work has been difficult, because they have had so few facilities. Elder Haskell and his wife have labored faithfully. But who has felt the burden of sustaining them in their labors? Who among our leading men have visited them, to learn the needs of the work, and have then gone forth to raise means for its advancement?
Who has visited the Southern field to do something to build up the work there? Who has gone there to study its needs? Some have allowed their minds to be leavened by prejudice and distrust. Some have tried to put blocks before the wheels of progress, though again and again our brethren have been warned against doing this.
A proposition has been made that our people purchase sanitarium bonds. But light has been given me that means is not to be thus drawn from our people. Last night, place after place that is still unworked was presented before me. These places are all ripe for the harvest. They are calling for workers, and the means of our people is not to be tied up so that it can not be used in this work.
If all our people paid a faithful tithe, there would be more means in the treasury to support the laborers already in the field, and to send forth still more laborers into the fields that are ripe for the harvest. One of authority, who pointed out these fields to me, asked the question, "Who will go forth to proclaim the message in these places?" Christ's commission is, "Go ye into all the world, and preach the gospel to every creature."
There is a great and solemn work to be done for Seventh-day Adventists, if they will only be converted. The great trouble is the lack of unity among them. This is a sin in the sight of God,—a sin which, unless God's people repent, will withhold from them his blessing. There are those who are ready to die, those who are without God and without hope in the world. Those need to be sought out and labored for. We may endeavor to be faithful in our own little compass, but this is not sufficient. We are to have a faithfulness that goes outside of our little compass to the needy fields beyond.
God is not pleased with the present showing. Our means is not to be bound up for years where it is not available for missionary work. This God forbids. He sees the great work to be done in various places throughout the world. He sees the cities in which memorials for him are to be established to proclaim the truth for this time.
Regarding investment in bonds, I am instructed to say further, that if no voice were raised against this arrangement, if our people should tie up their money in such investment, when it became necessary to call for means for aggressive missionary work, it would be found that there was a greater dearth of means among us than there is now.
Plans may be started that at the beginning seem very promising, but often the foresight would be much more pleasant than the aftersight, were these plans carried out. I have been commissioned to instruct our people to be economical, and always ready to give of their means to the Lord's work. If you have a thousand dollars to spare, God wants it; it belongs to him. If you have twenty dollars to spare, God wants it. His vineyard is waiting to be worked.
The light God has given me is that there are proper ways that the conference shall devise to help the Sanitarium in Battle Creek. I wish that a portion of the work of this institution had been taken elsewhere. But the Sanitarium has been erected in Battle Creek, and it must be helped. God will institute ways and means by which it can be helped. But he does not wish his people to invest their money in bonds.
There is a great field to be worked. God wants us to labor intelligently. We are not to grasp every advantage that we can for the part of the field in which we are laboring. We are to do for those working in hard, needy fields just what we would wish our brethren to do for us were we placed in similar circumstances. There are small sanitariums to be established in various places. Medical missionary work is the helping hand of God. This work must be done. It is needed in new fields, and in fields where the work was started years ago. Since this work is the helping hand of God and the entering wedge of the gospel, we want you to understand that you are to have a part in it. It is not to be divorced from the gospel. Every soul before me this morning should be filled with the true medical missionary spirit.
I present this matter before you that you may understand that our people are not to be encouraged to tie up their money for years by the purchase of bonds. I have nothing to say in regard to the sale of these bonds to the people of the world. It is in regard to our people tying up their money that I speak particularly. It is said that only a few of our people would take the bonds. But how long would it be before the few would increase to many? No; God wants his people to look upon the world as their great harvest field, and to use their resources in working this field.
More must be done to sustain the work in the Southern field. There are ministers there who are not properly paid, who are suffering for the comforts of life. I know this to be so. The Lord has kept the needs of this field before me all these years. He has shown me what should be done, and I dare not hold my peace. Do not all who have heard the truth belong to God? Did he not purchase all with the blood of his only begotten Son? Did not Christ die for all? Would you wish to come into judgment having done no more than you have for the colored people? Ever since their release from slavery, God has been appealing to you to help them. Yet how little has been done for them!8
Earnest efforts must be put forth to raise means to sustain our workers. God does not approve of sending men to the most difficult fields, and then not giving them enough to sustain them. God calls for equality. The workers in our institutions have no right to grasp for high wages, while there are those laboring in the field who are suffering because there is not sufficient money in the treasury to sustain them.
The question has been asked, "Would it not be well to pay men of ability wages that are in accordance with their experience and ability, so as to secure the very best talent?" The most valuable workers that can be secured for service in the cause of God are those who understand and obey the word, "If any man will come after me, let him deny himself, and take up his cross, and follow me." Justice, mercy, and the love of God are to be brought more decidedly into our work.
God bids me say to this people, "You have left your first love. You have left many fields unworked, and yet you appear to feel perfectly at ease." Will you heed the instruction that God is sending you? and will you work upon it? God desires his work to be carried forward on solid lines. He does not want one part of his vineyard to be left destitute of facilities, while to another part many facilities are gathered.
All that is done is to be carefully done. The standing of the Sanitarium is to be carefully examined. God's people are to understand just how it is to be conducted. It is to be managed by men whose feet are firmly planted on the platform of eternal truth, so that the helpers connected with the Sanitarium shall be taught how to present the gospel to people in their words and deportment. If the workers believe the truth, and are in living connection with the God of heaven, Christ will appear in their lives, and souls will be won to him.
We need to understand what our conferences are held for, whether to talk over a few preliminaries, or to set our souls in order before God, that when we return to the work, we may carry right principles into our churches and institutions. When we remember constantly that God has taken us into covenant relation with himself, our work in connection with his churches and institutions will be of such a character that he can say to us, "Well done, thou good and faithful servant." Do we not all wish to hear these words?
We are not to tie up our means so that it can not be used in missionary enterprises. We are to help the fields in which the people know nothing of the truth. Those who go to these fields are to be missionaries in every sense of the word. No one man is to carry the work by himself. The different workers with their varied gifts, are to be linked together. Let none say, We can not do anything, because a certain brother is determined to do a special work. We are not all to take hold of the same lever. There are many different levers to be worked.
God wants us to receive the holy oil from the two anointed ones, "which through the two golden pipes empty the golden oil out of themselves." And as we receive the holy oil, we are to go forth for the saving of those who are ready to die. But let us not forget that different methods are to be employed to save different ones. "Of some have compassion, making a difference: and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh."
When the work is done that should be done in our cities, we shall not have to present the needs of this work before every conference that assembles. You will have a wonderful testimony to bear regarding the way the Lord has blessed you as you have tried to follow his instructions.
These things are before me day and night. I pray that our conference presidents shall be very careful how they sanction this move or that move, until they are sure that it is according to the will of the Lord. If you are not sure whether by sanctioning these moves, you are helping or hindering the work of God, I beg of you to fall on your knees before God in prayer, and seek him until you find out.
Do not cut off any man's hands. I once read of a drowning man who was making desperate efforts to get into a boat close beside him. But the boat was full, and as he grasped the side, those in the boat cut off his hand. Then he grasped the boat with the other hand, and that hand was cut off. Then he grasped it with his teeth, and those inside had mercy on him, and lifted him in. But how much better it would have been if they had taken him in before they had cut off his hands.
My brethren, do not cut a man to pieces before you do anything to help him. God wants us to have hearts of pity. He wants us to have reason and judgment and the sanctification of his Spirit. He is in earnest with us. We are but his little children, and we should ever be learning of him. Do not stand in the way of others. Do not lose your first love. You may have much knowledge and much intelligence, but if the love of God is lacking, you are not prepared to enter heaven.
I have given you the instruction that has been presented to me. I felt constrained to speak these words this morning. I beg of you, for Christ's sake, to remember the words, Ye are laborers together with God. Alone, you can do no good thing. Let the Spirit of God guide and control you, and you will be rich in thoughts and suggestions. You will know how to plan and work intelligently. "Ye are God's husbandry, ye are God's building." Then act as if you were.
These are the words that last night I was speaking to the people. May God give us a fresh baptism of his Holy Spirit.
My Father Rules the World
By Wm. A. Gay
WHEN adverse forces block my way,
And turn to night my every day,
How grand the thought if I can say,
“My Father rules the world.”
When all the lights of earth go out,
And budding hope gives place to doubt,
Blest be the faith which bids me shout,
“My Father rules the world.”
When sorrow steeps my heart in woe,
And robs my little heaven below,
Grief is my friend if I can not know,
“My Father rules the world.”
And when I reach the borderland,
And grasp my Saviour by the hand,
This truth I then shall understand,
“My Father rules the world.”
— Rev. Wm. A. Gay, D. D., in The Presbyterian.
Some Things About the Book of Psalms
By G. W. Amadon
G. W. AMADON
For a whole quarter our Sabbath-schools have been studying four of the psalms with both pleasure and profit. This study has been confined to psalms 104, 105, 106, and 107; and the writer is quite certain that the study of the whole book would be no less interesting and useful.
The book of Psalms is in itself a wonderful piece of composition. In the opinion of thoughtful men, it contains an epitome of the doctrines and teachings of the entire Bible. Here is what that eminent servant of God, Martin Luther, said of this part of the Scriptures: “Where9canst thou find nobler words of joy than in the psalms of praise and thanksgiving? There thou mayest look into the hearts of all good men, as into beautiful and pleasant gardens, yea, as into heaven itself. How do grateful and fine and charming blossoms spring up there, from every kind of pleasing and rejoicing thoughts toward God and his goodness! Again, where canst thou find more deep or mournful words of sorrow than in the psalms of lamentation and woe?”
In the same paragraph Luther continues: “The Psalter is the book of all good men; and every one, whatever his circumstances may be, finds in it psalms and words suited to his circumstances, and which are to him just as if they had been put there on his very account, and in such a way that he himself could not have made or found or wished for better.”
This is a very important statement, and is in perfect accord with Christian experience. The meaning of the word “psalm” is a sacred song. And it invariably refers to the Creator, his attributes and revelations, and the varied experiences of the people of God. The original Hebrew word for psalms—tehillim—is praises, and this is literally what the book of Psalms is; it is a book of praises, even the high praises of our God.
The authorship of the psalms is universally ascribed to David, that sweet singer of Israel. But in the judgment of prudent men, King David wrote only about half of the entire number of the one hundred and fifty. The others are believed to be the production of Moses, Solomon, Hezekiah, Ezra, Zechariah, Asaph, Heman, Ethan, and a number of other writers.
In the late revised version the psalms are divided into five sections, or books, and this is just as the Hebrew Bible divides the book. And it should be added that each of the five books ends with a very full doxology. The first book ends with psalm 41, the second with psalm 72, the third with psalm 89, the fourth with psalm 106, and the fifth book ends with psalm 150, which is in itself an extended doxology, a glorious outburst of rapturous praise. Should the reader be interested in this, by turning to the five psalms just mentioned, he can see how very emphatic these doxologies are. It may be added that the division of the psalms into five books is supposed to be in reference to the five books of the Pentateuch,—Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.
The psalms are either directly quoted or referred to nearly eighty times in the New Testament, and in ten different books. And the Saviour gave his testimony in favor of the credibility of the psalms by directly mentioning the book several times. See Luke 24:44 and Matt. 22: 41-45.
One peculiarity of the psalms is their unequal length, some being very short, and others exceedingly long. Were the psalms all of the same length, there would be one hundred and fifty poems of about ten verses each.
The shortest psalm is the 117th, but though so exceedingly brief, consisting of but two verses, it contains a great depth of thought. The sentiment of this short psalm is the praise of God, his merciful kindness, and the eternity of truth.
By far the longest psalm is the 119th. It contains 176 verses, and is divided into twenty-two sections, each containing exactly eight verses. The different sections are in reference to the Hebrew alphabet, the names of all the letters being given. This psalm is a Hebrew acrostic; so in the first section each of the eight verses begins with the Hebrew letter Aleph, answering to our A, the second section with Beth, the same as B, and so on through the twenty-two letters of the alphabet. But the more interesting feature of this psalm is the reference in every verse to the word or law of God, or his covenant of grace; thus in every verse there is either the word “law,” “testimonies,” “precepts,” “statutes,” “commandments,” “judgments,” “ordinances,” “word,” “faithfulness,” “name,” or “surety.” This is a remarkable testimony in favor of God’s law; and the Jewish reason for this long psalm being written as an acrostic is that it might the more easily be remembered.
One of the psalms, the 136th, has this chorus to each of its twenty-six verses: “For his mercy endureth forever.” When we bear in mind that “mercy” is to treat another better than he deserves, and that “to endure” is to bear with patience, we at once see the attitude of God toward the race.
At the end of the 72d psalm it is said, “The prayers of David the son of Jesse are ended.” Now of course this does not mean that David did not pray any more, either in public or otherwise, but that this was the last of his royal compositions. If the query arises how this statement could be made when a dozen or more of the psalms further on are called psalms of David, it is sufficient to say that the arrangement and classification of the psalms is ascribed to other persons.
Another interesting singularity of the Psalter is that psalms 14 and 53 are just alike with the exception of a few verbal changes. It is also noticeable that one of the three Hebrew names for God—JEHOVAH—which occurs four times in psalm 14, in psalm 53 is changed for another of the divine names.
Also the first fifteen verses of psalm 105 are found almost word for word in the sixteenth chapter of First Chronicles.
And the 18th psalm, with very slight changes, is the same as the twenty-second chapter of Second Samuel.
Psalm 70, slightly revised, is the same as the last five verses of the fortieth psalm.
And the 96th psalm, revised and somewhat altered, will be found in 1 Chron. 16:23-33. An excellent reason could be given for those revisions in the psalms, but this is not the place to do so.
In the New Testament record of the last passover supper, as recorded by Matthew and Mark, it says, “And when they had sung an hymn [“psalm,” margin], they went out into the mount of Olives.” The Hebrew psalm-song sung on the occasion of the passover and some other Hebrew feasts was The Hallel, or psalm of praise. It was the six psalms, numbers 113-118 inclusive.
Several of the psalms are prophecies referring to the Saviour in his work of redemption for the race, but three of them dwell so explicitly on his work that they are called “Messianic Psalms.” These are psalms 2, 45, and 110.
Seven of the psalms are known as “The Penitential Psalms.” All will recognize psalm 51 as one of these. This class includes psalms 6, 25, 32, 35, 38, 51, and 130.
The “Historical Psalms” are four in number. They are so called because they dwell with such minuteness on the ancient history of the Hebrew people. Psalms 78, 105, 106, and 114 belong to this class.
A large number of the psalms have some title prefaced to them. There are one hundred and twenty-five of these. Those which do not have any title are known as “Orphan Psalms.” There are twenty-five such.
There is one word peculiar to the book of Psalms, which occurs seventy-one times. It is the word “selah.” It is generally found at the end of a sentence. A number of explanations have been proposed for this word, but none seem more reasonable than that of Rabbi Aben Ezra, who, on Ps. 3:2, said that this was a word of emphasis used to give weight to what was said, and to indicate its importance. In this sense it would-be about like the well-known abbreviation N. B.—“take notice.”
Certain of the psalms are often spoken of as being of an imprecatory character. There are several such, and perhaps as strong as any is Ps. 137:8, 9: “O daughter of Babylon, . . . happy shall he be, that taketh and dasheth thy little ones against the stones.” But does not this statement refer rather to the cruel spirit of the Medo-Persian soldiers than to that of the writer of this psalm? It would seem so.
The 107th psalm contains two verses which are given four times. The first of these verses is a record of a precious phase of human experience: “Then they cried unto the Lord in their trouble, and he saved them out of their distresses.” The psalmist here instances four classes of persons,—those whom God has redeemed from the oppression of Satan; such as were in rebellion against the Lord; those who through affliction were brought near the gates of death; and those who in storms on the great deep, through prayer were saved from a watery grave. And four times this intercalary verse is used: “Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!” Such precious verses will bear repetition.
The arrangement and classification of the psalms is attributed to Ezra the scribe, about 450 B. C.
Timothy and the Scriptures
“TIMOTHY never would have been a companion of Paul if he had never been a student of the Scriptures.”
Winning Souls
THERE are many ways of doing good. The farmer who plows the ground, plants the seed, and reaps the harvest confers a great benefit on his fellow men. The inventor who contrives an ingenious device like the telegraph, the telephone, or the steam engine, is a benefactor of the race. One who writes a noble poem or paints a grand picture contributes something toward the elevation of men. The physician who goes about healing diseases, relieving pain, and saving life deserves the respect and gratitude of every member of the community in which he lives and labors. The philanthropist who pours out his money freely to feed the hungry, clothe the naked, educate the ignorant, and improve the condition of the unfortunate classes is a messenger of mercy to the sons of men.
But he that winneth souls is above all the rest. The greatest work that man can do is to win a soul. This is the work of the Lord. God is a soul-winner. We have reason to believe that among all the mighty works of God in the universe none is greater than the salvation of the soul. It was for this that the Son of God came into the world. “The Son of man is come to seek and to save that which was lost.” To his disciples Jesus said, “As my Father hath sent me, even so send I you.” And again he said, “He that believeth on me, the works that I do shall he do also; and greater works than these shall he do.” These greater works are the works of the wise who win souls.
The wisdom that winneth souls is not the wisdom of this world. It is not the wisdom of the farmer, or the inventor, or the scholar, or the statesman. It is not mere knowledge or learning or genius. It is the wisdom that cometh from above, the wisdom of God, which he has promised to bestow freely on all those who ask him. There is a holy secret in the heart of the soul-winner. Do we possess that secret? If so, we are, indeed, workers together with God. Our labor is not in vain in the Lord. We shall see souls converted from the error of their way. Perhaps we had it once, but it has slipped away from us. Are we longing to have it restored unto us? If we search diligently, we shall find it again.—The Christian Advocate.
Gospel Finance
By William Covert
How the Tithe Was Collected and Used
WILLIAM COVERT
The first tithe of all the income in Israel went wholly to the tribe of Levi, as Moses said, because of “the services of the tabernacle of the congregation.” The sanctuary service, performed by them, was the work of first importance. Its relation to all the civil and evangelistic interests of the whole nation, however, was such that in some way it connected with the whole people. For these reasons it became a matter of convenience to distribute the Levites throughout the whole kingdom of Israel. To provide for this, and also to give them homes, forty-eight cities were assigned for this purpose. As these were quite equally distributed over the whole kingdom, the religious workers were thereby placed in convenient touch with all the nation. These Levitical cities are named and their locations described in Joshua 21: 1-42. According to their measurement outlined in Num. 35: 1-8, each one of them contained an area equal to about one thousand acres of land.
The head of this tribe was the father of three sons, named Gershon, Kohath, and Merari. The posterity of these three sons of Levi constituted the three houses of the Levites. Amram, the first son of Kohath, was the father of Moses and Aaron. The most numerous and influential of these houses was that of the Kohathites, and among the Kohathites the family of Aaron predominated. Twenty-three of the forty-eight cities were given to the Kohathite family, and the priesthood family of Aaron had thirteen of these twenty-three cities. All the six cities of refuge were in possession of the Kohathites. The Aaronic family was given first choice of the Levitical cities, and these were selected in the territory of Simeon, Judah, and Benjamin. This position placed that division in close proximity to Jerusalem, and therefore near to the sanctuary and temple service.
While the ministry of the sanctuary was of the utmost importance, and required much time and means to carry it on, and many helpers to do the work, yet a careful study of the whole system will show that a large amount of work and a great number of workers were demanded for the civil and ecclesiastical service of the nation outside of Jerusalem.
Judging from the whole situation, it seems reasonable to believe that the first tithe was received in the forty-eight Levitical districts, and, when in the hands of the proper officers, disbursed in harmony with the whole Levitical plan. An additional reason for this belief appears when it is considered that the Levites themselves were required to give a tithe of all the tithe they received from all Israel for the support of the central or general service at Jerusalem. “And the Lord spake unto Moses, saying, Thus speak unto the Levites, and say unto them, When ye take of the children of Israel the tithes which I have given you from them for your inheritance, then ye shall offer up an heave offering of it for the Lord, even a tenth part of the tithe. And this your heave offering shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fullness of the wine-press. Thus ye also shall offer an heave offering unto the Lord of all your tithes which ye receive of the children of Israel; and ye shall give thereof the Lord’s heave offering to Aaron the priest. Out of all your gifts ye shall offer every heave offering of the Lord, of all the best thereof, even the hallowed part thereof out of it. Therefore thou shalt say unto them, When ye have heaved the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press.” Num. 18: 25-30.
Here it is plainly stated that the tenth part of this tithe was offered by the Levites to the sanctuary service. Besides this tithe, many offerings were carried to Jerusalem to supply funds for the work there. This plan indicates that nine tenths of the first tithe was needed to support the Lord’s workers outside of Jerusalem, simply because their homes were away from that city. Because nine tenths of the first tithe was used outside of Jerusalem does not signify that it was used for a purpose different from that to which the other tenth was devoted. The men who did the sanctuary service in Jerusalem for the most part resided with their families in the Levitical cities, and these were located, as already mentioned, in different parts of the whole kingdom.
Moses, by special advice from the Lord, assigned work in connection with the sanctuary and its services to all men of the Levitical tribe who were between the ages of thirty and fifty years. This advice comprehended both priests and Levites. Num. 4: 1-49. David, in the latter part of his reign, found thirty-eight thousand available men of Levi, and all were given work to do, which in some way connected with the sanctuary service, yet many of these bore responsibilities which connected with business outside of Jerusalem. 1 Chron. 23: 1-5. As proof of the outward service, read 1 Chron. 26: 29-32. “Of the Izharites, Chenaniah and his sons were for the outward business over Israel, for officers and judges. And of the Hebronites, Hashabiah and his brethren, men of valor, a thousand and seven hundred, were officers among them of Israel on this side Jordan westward in all the business of the Lord, and in the service of the king. Among the Hebronites was Jerijah the chief, even among the Hebronites, according to the generations of his fathers. In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valor at Jazer of Gilead. And his brethren, men of valor, were two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenites, the Gadites, and the half tribe of Manasseh, for every matter pertaining to God, and affairs of the king.” Thus the men of Levi superintended all the kingdom of Israel outside of Jerusalem, both east and west of the Jordan and the Dead Sea.
The priests and their attendants were divided into twenty-four courses, and the music into twenty-four choirs. The reader who wishes to learn about this, is invited to study the twenty-fourth and twenty-fifth chapters of First Chronicles. This plan gave change of service every few weeks, and sent thousands of laborers away from Jerusalem to mingle with the people in all parts of the kingdom. All the priests and Levites who did the Lord’s work in the country and in the villages were kept abreast with the times by their acquaintance with that which was done at Jerusalem. It certainly had many advantages over that method of service which keeps one person or set of persons constantly in one place to do one routine of work. This management was better because of physical reasons, spiritual needs, and financial advantages. It was in harmony with this rotation of priestly service that Zacharias, the father of John the Baptist, was at Jerusalem when the angel of the Lord brought him tidings concerning the son which was to be born in his family. This visit of the angel “came to pass . . . while he executed the priest’s office before God in the order of his course. And it came to pass that as soon as the days of his ministration were accomplished, he departed to his own house.” Luke 1: 8, 23. Zacharias’ home was in a city of the hill country of Judah. Luke 1: 39, 40.
It was necessary to provide some adequate means of support for all the laborers and their families, whether they were in Jerusalem or in some other place. The Lord’s work is a unit, regardless of places and dispensations, and the finances necessary for its support should always have the careful attention of a united and efficient management.
In a sense the whole tribe did priestly work, for all were expected to labor for the Lord in behalf of the spiritual needs of the people. The teacher was called a “teaching priest.” 2 Chron. 15: 3. He might have been one of the anointed sons of Aaron or otherwise, as qualification and circumstances brought matters around. See 2 Chron. 17: 7-9. The teachers in the congregations of ancient Israel certainly were persons of mature age and experience.
(To be concluded)
The Bible
By E. J. Hardy
WHAT the Bible is may best be learned from the Bible itself. Perhaps in our day we read too much about the Bible and too little in it. We should be less concerned to prove that it says what we have been taught to accept, and more concerned to let it speak directly for itself. Above all, we should be prepared not only to believe certain things contained in it, but to act upon its teaching as a whole. What is wanted is to distinguish between essential Biblical truth and the dogmatic formulation of it. Not seldom when we imagine that we are contending for revelation we are11really only contending for our own interpretation of it. Let a man be honest with himself and with his Bible; let him accept if he will without any misgiving the canon that the Bible must be interpreted “like any other book,” and his reward will be to find that by a reverent use of this freedom he becomes assured that the Bible is not like any other book.