632. 1CH 29:5. THE DUTY OF PECUNIARY CONTRIBUTIONS TO RELIGIOUS PURPOSES
1Ch_29:5. The Duty of Pecuniary Contributions to Religious Purposes
By The Rev. John Brown, Of Biggar, North Britain.
"Who is willing to consecrate his service this day unto the Lord?”971Ch_29:5.
We are met to promote an object, the magnitude of which cannot be exaggerated; and in comparison of which, the erection of the temple itself shrinks into insignificance. At the command of Messiah our Prince, we are assembled to unite our deliberations, and contributions, and prayers, for the erection of a spiritual temple, in which not one favored people only, but "every kindred, and tongue, and people, and nation," may present spiritual sacrifices to "the God and Father of our Lord and Saviour Jesus Christ;" and it is he who now, by the voice of one of the humblest of his ministers, proclaims, "Who is willing to consecrate his service this day unto the Lord?" The voice is on earth, the Speaker is in heaven. "The Lord is in his holy temple: let all the earth keep silence before him," Hab_2:20.
My object in the following discourse, is to illustrate and recommend the duty of pecuniary contributions to religious purposes. But, instead of discussing this subject in a general way, I wish to show that "whatsoever things were written aforetime (of the liberality of David and his people) were written for our learning," Rom_15:4; and from the passage of Scripture connected with our text, to collect some instructions respecting the manner in which this duty ought to be performed, and some arguments calculated to enforce it. Consider,
I. The instructions in reference to the manner in which the duty of pecuniary contributions to religious purposes should be performed, suggested by this portion of sacred writ. We are taught by this passage of Scripture,
1. That in contributing of our substance to the service of God, we should consider ourselves as performing a religious duty.
It is a service’97an act of duty; and as a service consecrated to God, it is an act of religious duty. There are too many, even among those who bear the Christian name, who look on pecuniary contributions to pious purposes as a matter not of obligation, but of convenience. They consider it as discretionary to give or not to give. To withhold they scarcely account a fault; to contribute they view as a kind of supererogatory virtue. This mode of thinking is utterly unreasonable and unscriptural. Reason plainly teaches us that we are bound to devote our property, and every thing else, to the great purposes of our being’97the honor of God, and the happiness of mankind. Christianity connects every thing with Divinity’97Whether we eat, or drink, or whatsoever we do, we are to do all to the glory of God; "giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ," 1Co_10:31; Eph_5:20. The whole of the moral as well as of the strictly religious duties is described, as presenting our "bodies a living sacrifice, holy, acceptable unto God," Rom_12:1; 1Pe_2:5; and acts of beneficence, and almsgiving are, in particular, represented as "sacrifices"’97religious services. This passage teaches us,
2. That in pecuniary oblations to religious purposes, we should give only what is really our own property.
"Moreover," said the Israelitish monarch, "because I have set my affection to the house of my God, I have of my own proper good, of gold and silver, which I have given to the house of my God," 1Ch_29:3. The claims of generosity, even of the noblest kind of generosity, must never be allowed to encroach on the inviolable rights of justice. "For I the Lord love judgment, I hate robbery for burnt-offering," Isa_61:8. However much we may deny ourselves, in order to increase our pious donations (it is scarcely possible for us to exceed in this way), let us never, in the slightest degree, trench on the property of another. A third lesson respecting the duty of pecuniary contribution, suggested by this passage, is,
3. That our donations should be liberal.
The donations of David and his people astonish us by their magnitude. In addition to the immense sums which he had amassed during his reign for the building of the temple, he, on the occasion referred to in the text, devoted to this pious purpose what is equivalent to about eighteen millions of our money, and his peoples’ joint contributions considerably exceeded thirty millions.
(1.) From the circumstance of the tenth of the income of the Israelites being appropriated, by express Divine law, to pious purposes, it is surely a fair conclusion, that among the middle and higher classes, in all ordinary cases, Christians should not devote a less proportion of their worldly substance to the service of God. The liberal genius of the dispensation under which we live, manifested in rather fixing general principles, than in laying down particular rules, has certainly not produced in us its appropriate and intended effect, if it be used as a cloak for our avarice, pleaded as an apology for our parsimony; instead of being felt as an appeal to Christian honor, a stimulus to Christian liberality.
(2.) Another means of arriving at something like a general principle for determining what constitutes a liberal donation, in particular circumstances, is, reflection on the portion of our substance which we expend on what may be termed the comforts, the luxuries, the superfluities of life.
(3.) A circumstance which must be taken into consideration, in forming a judgment of what is a liberal donation in common cases (and this is the question we are chiefly interested in), is the degree in which God has prospered us. This is proposed by the apostle to the Corinthians as the measure of their almsgiving, "Let every one of you lay by him in store, as God hath prospered him," 1Co_16:2. This passage further teaches us that we should,
4. Present our pecuniary oblations from proper motives.
In consequence of the decidedly spiritual character of the religion of the Bible, mere external action is accounted of but little value. It is only as it embodies right principle, that it assumes the form of acceptable duty. Donations for religious purposes, however liberal, if they spring from unworthy motives, cannot be pleasing to God. It is no uncommon thing to give to a religious institution from the mere force of custom’97from an easiness of temper, which cannot resist solicitation’97from the fear of censure’97from the love of praise’97from a dim, indistinct expectation that such an employment of property may have a favorable influence on the final destiny. In every such case, I need scarcely say, the donation, as a piece of religious service, cannot be acceptable to God; and as a piece of moral discipline, must be Dot only useless, but hurtful. They who give from such motives, can have no reward of our Father which is in heaven. The motives by which we ought to be actuated, in making pecuniary donations, are chiefly’97submission to the Divine authority, regard for the Divine honor, and sympathy for the worst miseries of our fellowmen. We are taught by this passage,
5. That our pecuniary contributions to religious purposes should be yielded in the exercise of proper dispositions.
In performing religious and moral duties we must pay attention to the manner, as well as the motive of action, though the shortest and surest way of securing the former property, is to secure the purity of the latter. Every duty has a set of appropriate tempers, in which it ought to be performed. Cheerfulness, humility, and gratitude, are those which should peculiarly characterize our donations for religious purposes. All these tempers were admirably exemplified by David, and his pious nobles. They gave cheerfully. "Then the people rejoiced, for that they offered willingly, because with perfect heart, they offered willingly to the Lord. As for me," says David, "in the uprightness of mine heart I have willingly offered all these things," 1Ch_29:9, 1Ch_29:17. "God loveth a cheerful giver," 2Co_9:7. David and his people gave also in the spirit of humility. "Who am I, and what is my people, that we should be able to offer so willingly after this sort," 2Co_9:14. Closely allied with humility is gratitude. "Now, therefore, our God," says David, "we thank thee, and praise thy glorious name," 2Co_9:13.
6. A sixth lesson, in reference to the duty of pecuniary contribution, taught by this passage, is, that we ought to connect prayer with our donations.
The great object to which our donations are devoted, is one which no donations of themselves, however munificent, can accomplish. David added prayer to the liberal donations of himself and people, knowing that "except the Lord build the house, they labor in vain that build it," Psa_127:1. "O Lord God of Abraham, of Isaac, and of Israel our fathers," said he, "give unto Solomon my son, a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision," 1Ch_29:18, 1Ch_29:19. While we lay our humble offerings on his altar, let our ardent supplications rise before his throne. "Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth," Isa_62:6, Isa_62:7. The last lesson, in reference to the duty of pecuniary contribution, taught us by this passage, is,
7. That we should not only give ourselves, but use all our influence to induce others to give.
We are to "consider one another to provoke unto love and to good works," Heb_10:24. David did so; he not only presented a most princely offering himself, but he urged all his nobles to follow his example. "Who then is willing to consecrate his service this day unto the Lord?" Influence is a talent of prodigious value, it multiplies a man’s power of doing good indefinitely.
II. The arguments calculated to urge us to the performance of the duty of pecuniary contribution, in the manner now explained, suggested by the passage under consideration.
These are chiefly derived from the magnitude, the design, and the Divine appointment of the work to which our offerings are devoted, the inadequacy of the immediate agents, the pleasantness of the duty, the religious relations of property, and the short and uncertain duration of human life.
1. The magnitude of the work to which our pecuniary contributions are devoted, furnishes a powerful argument for liberality.
"The work is great," said David to the congregation of Israel. To erect an edifice so costly and magnificent as the temple of Jerusalem, was, no doubt, a great enterprise for such people as the Israelites, and called for the cooperation of all. But the work to which we are called on to contribute is immeasurably greater; it is nothing short of the Christianization of the whole world. A second argument for liberality in our pecuniary contributions, suggested by the passage, is to be found in,
2. The design of the work to which they are devoted.
The temple of Jerusalem was intended to promote the honor of Jehovah, and the welfare of the Israelitish people; and we find David urging its object as a motive to stimulate the liberality of the nobles. "The palace is not for man, but for the Lord God." The design of that great work to which we are this day called on to yield our support, may be viewed in a twofold aspect’97in reference to God, and in reference to mankind; and in both, it furnishes us with invincible arguments for cheerful and liberal donations.
3. The Divine appointment of the work, to which our pecuniary contributions are devoted, should operate as a motive to cheerful liberality.
The building of the temple was expressly commanded by God. Jehovah said to David, "Thou shalt not build a house to my name,’97but Solomon thy son, he shall build my house and my courts," 1Ch_28:3, 1Ch_28:6 This command, when connected with the circumstance that the donations of the Israelites were necessary to its being obeyed, was certainly a powerful motive to liberality. The diffusion of Christianity throughout the world, is plainly the will of heaven. This is intimated in the very nature of that religion. In "the Scriptures of the prophets," we have "the commandment of the everlasting God," that "the mystery, which was kept secret since the world began, but which is now made manifest,’97should be made known to all nations for the obedience of faith," Rom_16:25, Rom_16:26. "I will declare the decree: Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." "All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before thee," Psa_2:8; Psa_22:27. "All power," said the Saviour, "is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," Mat_28:18, Mat_28:19.
4. The inadequacy of the direct agents to the accomplishment of the work to which our contributions are devoted, is another argument to liberality suggested by the passage.
"Solomon my son," says David, "is tender, and the work is great." I insist that without the support, the liberal support of the Christian public, all the admirably adapted agency will be utterly inadequate. The machinery is complete, but there must be the power to put it and to keep it in motion. Another consideration suggested by the passage, calculated to enforce the duty of pecuniary contribution, is,
5. Its pleasantness, as exemplified in the experience of David and his people.
"The people rejoiced for that they offered willingly, and David the king also rejoiced with great joy." Wherever the duty is performed from right principles, and with right dispositions, it is productive of pleasure. In this case the maxim holds true: "In keeping of God’s commandments there is great reward;" and the words of the Lord Jesus are verified, "It is more blessed to give than to receive."
6. The religious relations of property, as stated in the context, furnish another argument for liberality in our contributions to religious purposes.
It is God who gives us whatever property we possess. It is "a good gift," which, like every other, "is from above, and cometh down from the Father of lights," Jam_1:17. If we have inherited a fortune, it is by the arrangement of his providence that it has come into our possession. But this is not all. God is not only the Giver of wealth, but, in strict correctness of speech, he is its Proprietor. He can never cease to be the Proprietor of the universe, for it can never cease to be true, that he is the Creator of the universe. He gives us wealth, not in property, but in trust. Our wealth, if honestly acquired, is our own, in reference to other men; but in reference to God, it is not our own. "The silver is mine and the gold is mine, saith the Lord of hosts," Hag_2:8.
7. Finally. The short and uncertain duration of human life is suggested in the context as a motive to liberality in our contributions to religious purposes.
"We are strangers before thee," says David, "and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is no abiding." The period for exertion is extremely limited. Yet a little while, and our property shall have passed to others, and over its destination we shall have no longer any control. "Your fathers, where are they? and the prophets, do they live forever?" Zec_1:5. Many of those, who, at the earlier celebration of this our British annual festival of Christian benevolence, took a part in the solemn, joyful services, are gathered to the congregation of the dead. Let us cheerfully give a portion, a liberal portion, of that wealth to our God, the whole of which, ere long, we must surrender into the hands of his dread messenger. Solomon says, "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest," Ecc_9:10.
It is our consolation and joy that the progress of the work does not depend on the inferior agents’97whose days are as a shadow, and have no abiding; but on the supreme Agent, who "is the same yesterday, and today, and forever," Heb_13:8. "Thou art the same, and thy years shall have no end," Psa_102:27. And he will raise successive generations to carry forward his glorious designs. "A seed shall serve him." "One generation shall praise thy works to another, and shall declare thy mighty acts," Psa_22:30; Psa_145:4. The magnificent structure shall continue to extend and advance, till it reach its destined dimensions; and then, "He shall bring forth the headstone thereof," amid the plaudits of all the innocent and restored intelligences in the universe of God; and it shall stand through eternity, the fairest monument of the power, and wisdom, and holiness, and love of the Divine Author. As it rises, and extends under our hands, let us raise the first notes of that anthem, which, on its completion shall peal through the universe, loud as the thunder of heaven, sweet as the music of angels, crying, "Grace, Grace unto it!" Zec_4:7.
Autor: JABEZ BURNS