Deuteronomy 14:22-29 -

A threefold cord; or, the triple use of property.

These details which so frequently occur respecting the use of property, specially of that which is possessed or gained in the form of produce, may seem burdensome. Probably, to us, they would be so, but it is nevertheless a topic of perpetual interest for our day, to see how tenderly and lovingly the Great Father trained his people, by such minute regulations as were needful for them, to the practice and perception of principles which were to be ultimately the possession of the world—principles which would be a perpetual spring of holy and benevolent gladness. We say, advisedly, "practice and perception of principles," rather than " perception and practice." For though it may seem as if perception must come first, yea, though indeed it is logically prior to practice, yet when a race tainted with heathen customs and tendencies has to be educated out of them, the sure mode of effecting this is by giving them rules to be put into practice, as m leverage to raise them to value the principles which were the basis of those rules. Now in the paragraph before us we have "a threefold cord" of duty with regard to the religious use of the produce of the field. The question (with which the Exposition has dealt) whether the third-named tithe was actually such, or simply a special application of the second, does not affect the homiletic treatment of the paragraph before us. There is here indicated to us a triple use which was to be made of the produce of the land. The enactment, however, is so framed as to be an appeal to the religion and devotion of the people; it is not a mere civil statute, enjoining that, if such devotement is not made, it is to be recoverable under pains and penalties. If a man failed in his duty in these respects, there was no compulsory enforcement thereof. It was a sin before the Lord.

I. THE FIRST APPLICATION OF PRODUCE WAS FOR GOD 'S SERVICE . It is taken for granted here that this was well understood (cf. Le 27:30). Hence we find the general precept in Proverbs 3:1-35 , " Honor the Lord with thy substance, and with the firstfruits of all thine increase." There was to be a thankful recognition of God as the Author of all their mercies, without whose care and bounty no land would yield its supply; while there was also to be a recognition of themselves as devoted to the Lord, and that so completely and entirely, that the maintenance of his Name, honor, worship, and ordinances among them, was to be their first and chief concern. This twofold recognition was to find corresponding practice in the offering of the first tenth of their produce for God. Now we have, under the New Testament, no such detailed precepts. The appeal of apostles there is rather to honor, gratitude, love; while for the most part they take for granted that these emotions will prompt to a worthy course. Take, e.g. such an exhortation as this, "See that ye abound in this grace also … for ye know the grace of our Lord Jesus Christ," etc. If love to Christ is maintained in due fervor, it will prompt to corresponding devotion; and if by such constraining devotion, offerings to and for God are regulated, there will be no need, as indeed no one now has the right, to tell any man how much he ought to give to God. When a man carries out in all respects the precept," Seek ye first the kingdom of God and his righteousness," that will certainly include and ensure his honoring the Lord with his substance. The faith was " once delivered to the saints," i . e . once for all, that they might guard and honor it, and also diffuse it through the world, and, without much detailed injunction, it is assumed that believers will be ready to devote themselves, heart and soul, to the spread of their Master's honor.

II. A SECOND RELIGIOUS APPLICATION THEREOF WAS TO FAMILY AND HOUSEHOLD USE . ( Proverbs 3:22-27 .) When Israel should go up to the place the Lord their God should choose, they would go up to religious sacrifice and service. Hence all their family meals, then and there, would be baptized with the religious spirit. So all-pervading would be the presence of, and so sure the fellowship with, the Lord their God, that their family feasts on such occasions would be regarded as " eating before the Lord their God." And by thus eating before the Lord on these special occasions, they would learn to hallow home joys on every occasion. So Proverbs 3:23 intimates: "that thou mayest learn to fear the Lord thy God always." Considerable latitude was allowed them according to their distance from the place of meeting, etc.; they might first turn the produce into money, and then the money into provision, and so on. And they might purchase what they desired. For they were not slaves, but free men. They were the loved and happy people of the Lord, and as such were to rejoice before him in their family feasts, at their sacred festivals, that from the impulses of joy and gladness so sanctified then, they might come to realize how near God was to them, and how he would have them glory in him as theirs all the year round. It is not possible to overrate the value of this, even now . By a truly religious and devout man all the minor affairs of life are lifted up into the religious region. And he is not only at liberty to enjoy his possessions, when he has sanctified the firstfruits for God, but he ought so to enjoy them. God "hath given us all things richly to enjoy." And when a godly man gathers his family around him at his table, with the table abounding in ample provision, he may then joyfully "eat before the Lord his God," in the full assurance that such enjoyment is a part of the Divine intent, and that the love and care of God may and do put their own seal of hallowed and hallowing mirth upon the use of common things.

II. A THIRD RELIGIOUS APPLICATION OF PRODUCE WAS FOR THE USE AND ENJOYMENT OF OTHERS . ( Proverbs 3:28 , Proverbs 3:29 .) Whether this special use which was enjoined for every third year involved the setting apart a third tithe, or whether it was a triennial application of the second, is a point the discussion of which belongs to others. But either way, the principle, we conceive, is the same, which we understand to be this, "Let a man be a man all round." God first, then home, then him neighbors. Such is to be the order of his action. A special care was to be taken of the Levite (who, by the way, was to be thought of every year), as having charge of religious arrangements, but, besides these, how wide a scope is here opened up to a man's kindness and generosity! "The stranger, and the fatherless, and the widow … shall come, and shall eat and be satisfied." Is this an instance of the hardness of Judaism? They do not understand it who speak thus of it. Its spirit was kindness itself; for here the showing of goodness and benevolence to the poor and the needy is made a part of their religion. Need we ask the question whether Christianity has dropped this out? Details may change; principles, never! The Apostle James tells that the New Testament ritual is, "To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." Let us ask, in conclusion, Which part of this threefold cord could be broken without serious injury? For we see here that Judaism, in this triple direction of duty, does but recognize the triple relations of human life. We are related first and foremost to our God, to whom our supreme allegiance is due. We are related next to our home, to our families and households, whose interests and happiness it is our first earthly business to promote; and then to our fellow-citizens, to whom we are bound to do good, where we can and when we can. Finally, by way of ensuring the right discharge of other duties, special care is taken to guide Israel in regard to the right use of property. There is singular, yea, superhuman wisdom in this. Where a man's getting and giving are right, he is not likely to be far wrong in anything. Wisdom in adding to, and giving from, the contents of the purse, is a fair guarantee of wisdom in other directions. "The love of money is a root of all evil," and by so much as love of money tends to deteriorate character, by so much will its right use tend to elevate it. And the lifting up of character is the surest sign of the blessing promised (verse 29).

HOMILIES BY J. ORR