Page 83 - BV16

YEHOVAH’s Tithe in Scripture 83

The book of Tobit is especially useful in showing that it was thought right for a good man, as
already observed, to pay three tithes; that is to say, an annual tenth for the Levites, a second tenth for
the yearly festivals, and, triennially, a tenth for the poor, Tobit 1:7-8.

Tobit himself is represented as a liberal giver. To Gabael, who had accompanied Tobias, the
son of Tobit, to Nineveh, and faithfully brought him back with goods, servants, cattle, and money,
both father and son thought it not too much to give a half of what had been brought, which repre-
sented ample wages and something more, Tobit 12:1-2. Also we read of Tobit that he did many
alms deeds to his brethren and his nation, for in the days of Shalmaneser he gave his bread to the
hungry and his garments to the naked, and if he saw any of the race of Israel dead and cast forth on
the wall of Nineveh, he buried him, Tobit 1:3-16.

Passing now to the book of Judith, we find recorded an instance of the world-wide practice
of vows and offerings made in prospect of war, followed by presentation of spoils after victory.
Thus:

Joakim the high priest . . . offered the continual burnt offering, and the vows and free gifts of
the people: and they had ashes on their mitres, and they cried unto the Lord with all their
power, that He would look upon the house of Israel for good (Judith 4:14-15).

Further, when Judith had cut off the head of Holofernes, we read that the people offered
their whole burnt offerings, freewill offerings, and their gifts, and that Judith dedicated all the stuff
of Holofernes which the people had given her, and gave the canopy, which she had taken for herself,
out of his bedchamber, for a gift unto the Lord, Judith 16:18-19.

Some regard the books of Tobit and Judith not as real histories, but as pious and instructive
stories only. But even if this be so, the stories may be presumed to reflect the manners and customs
of their age; and for our purpose they harmonize with the statements of the first book of the
Maccabees, which is certainly, in the main, historical. Thus, on the cleansing of the Temple by Ju-
das Maccabeus, we read they “offered sacrifice according to the law, upon the new altar of burnt of-
ferings," I Maccabees 4:53, and in the same chapter it is related that among the promises made by
Demetrius to secure the support of the Jews, one was that Ptolemais and its lands should be given to
the Temple at Jerusalem, for the expenses that befit the sanctuary, I Maccabees 4:39.

Furthermore, in the second book of the Maccabees it is stated that the kings of the Gentiles
glorified the Temple with the noblest presents, and that Seleucus, the king of Asia, of his own reve-
nues bore all the costs belonging to the service of the sacrifices, II Maccabees 3:3.

Likewise, in the case of Heliodorus, chancellor of the governor of Coelo-Syria, we have a
Gentile officer who, being struck with a loathsome disease, was prayed for by Onias, the
high-priest; whereupon, on recovery, Heliodorus offered a sacrifice unto YEHOVAH, and vowed
great vows unto Him that had saved his life, II Maccabees 3:35.

Again, king Seleucus, smitten on his way to Jerusalem by disease, vowed unto the Sover-
eign Lord, saying on this wise:

The Berean Voice July-August 2002