There remains one feature of the Jewish priestly system upon which the chronicler lays great stress: the endowments and priestly dues. In the case of the high-priest and the Levites, whose whole time was devoted to sacred duties, it was obviously necessary that those who served the altar should live by the altar. The same principle would apply, but with much less force, to the twenty-four courses of priests, each of which in its turn officiated at the Temple. But, apart from the needs of the priesthood, their representative character demanded that they should be able to maintain a certain state. They were the ambassadors of Israel to Jehovah. Nations have always been anxious that the equipment and suite of their representative at a foreign court should be worthy of their power and wealth; moreover, the splendour of an embassy should be in proportion to the rank of the sovereign to whom it is accredited. In former times, when the social symbols were held of more account, a first-rate power would have felt itself insulted if asked to receive an envoy of inferior rank, attended by only a meagre train. Israel, by her lavish endowment of the priesthood, consulted her own dignity and expressed her sense of the homage due to Jehovah. The Jews could not express their devotion in the same way as other nations. They had to be content with a single sanctuary, and might not build a multitude of magnificent temples or adorn their cities with splendid, costly statues in honour of God. There were limits to their expenditure upon the sacrifices and buildings of the Temple; but the priesthood offered a large opportunity for pious generosity. The chronicler felt that loyal enthusiasm to Jehovah would always use this opportunity, and that the priests might consent to accept the distinction of wealth and splendour for the honour alike of Israel and Jehovah. Their dignity was not personal to themselves, but rather the livery of a self-effacing servitude. For the honour of the Church, Thomas à Becket kept up a great establishment, appeared in his robes of office, and entertained a crowd of guests with luxurious fare; while he himself wore a hair shirt next his skin and fasted like an ascetic monk. When the Jews stinted the ritual or the ministrants of Jehovah, they were doing what they could to put Him to open shame before the nations. Julian’s experience in the grove of Daphne at Antioch was a striking illustration of the collapse of paganism: the imperial champion of the ancient gods must have felt his heart sink within him when he was welcomed to that once splendid sanctuary by one shabby priest dragging a solitary and reluctant goose to the deserted altar. Similarly Malachi saw that Israel’s devotion to Jehovah was in danger of dying out when men chose the refuse of their flocks and herds and offered them grudgingly at the shrine.