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In the East the custom of giving gifts affects all the relationships of life — domestic, social, commercial, political, and religious. It is difficult in lands of law-defended liberty, democratic representation, and freedom of the press to realise how much is awanting where these are absent, and how great an importance comes to be attached to the means and resources by which, when right cannot be legally enforced, promises may nevertheless obtain fulfilment, the indifferent be made interested, the alienated reconciled, and the powerful and rich become considerate and gracious. It is in this connection that the giving and receiving of gifts plays a prominent part. Amid much variety as to the occasions of giving, and the character of the things given, there are two principal uses. The first and fundamental meaning is affectionate and sincere, and owes its popularity to the warm and impulsive feelings of the people within a certain area. It is the expression and proof of the sincerity of love (2 Corinthians 8:8). The second is utilitarian. "A man's gift maketh room for him." The abounding hypocrisy that surrounds this second meaning is a tribute to the reality and strength of the original affectionate meaning thus simulated. For illustration we must turn to the circumstances in Oriental life that make gift-giving popular and expedient. To the visitor to the East, beset on all hands by demands for backshish, "a present," the principle of gift-giving seems to be the summary of Oriental life and all its institutions.

I. FAMILY LIFE. Here the giving of gifts is pleasant and unconstrained: the proof of the abundance rather than merely the sincerity of love. Special occasions are birth, betrothal, marriage, recovery from sickness, and return of a member of the family from a journey. Money is freely given and lent, the refusal of it being considered shameful, and causing alienation not easily forgotten. A favourite gift is that of jewellery or clothing taken from the person and given to a friend to be a constant memorial of the absent, and a proof that he will be treasured in the heart even as his body is now encased in the clothes of his friend.

II. SOCIAL LIFE. Public life is conducted, as far as possible, on family lines. The family is not merely an inner circle of affectionate devotion; it is also a guild of common interests. A daughter is, if possible, married among her relatives. A father putting his son in a shop or office says to the manager, "He is your son," implying complete authority over him and regard also for his welfare. The Oriental laws of neighbourhood teaching sympathy, toleration, and helpfulness spring from the family. The conditions of industrial life and the patriarchal form of government have further tended to develop the habit of giving gifts, making an affectionate act the means of attaining mercenary ends, and leading the way to bribery, intrigue, and dishonesty. The Oriental landowner has always paid his labourers in kind — giving them a certain portion of the produce. It is a gift out of what is his personal estate. The sheikh or emir of the leading family further protected the peasantry from the marauding Bedouin, "the children of the East," and presents given to him were a grateful acknowledgment of protection and prosperity. Such gifts, putting the receiver in the position of a benefactor, easily took the form of blackmail, and the omission of them was a grave discourtesy. Thus David regarded Nabal after having protected his shepherds. Starting from the simple conditions of pastoral and industrial life, the habit became resorted to wherever dignity had to be flattered or favourable intervention was needed. To the Oriental litigant the chief thing is to obtain the judge's personal favour, and a present to him seems a more direct and effective outlay than feeing counsel and collecting witnesses. Even when the judge is known to be intelligent and upright, Orientals pay respect and send presents to the personal friends of the judge in order that they may use their influence with him. Thus, even under the rule of David, Absalom could spread sedition and discontent by declaring how he would revolutionise the administration of the land. Absolute freedom from this taint was a chief item in Samuel's testimony as to his own official life.

III. RELIGION. The claims of religion are much more intimately interwoven with common affairs in the East than they are in the West. There is nothing of Sunday segregation. All business prosperity is publicly declared to be from God, whatever may be the means taken to obtain it. Two sentences especially are often seen written over shop doors, "Prosperity is in God's hand," and " This is also from the grace of my Lord." Street beggars recognise this, and pause for a gift when they see a purchase being effected. Something is due to them as a share of the profits from the same Lord. A beggar at the door does not plead his poverty or attempt to explain his circumstances, but pronounces the name of God, and says, "I am a guest at your door!" and if the door is not opened calls aloud, "You are also servants!" The beggar is seldom dismissed from the door with the declaration that there is nothing for him. He is told, "God will give you." Similarly, the constant cry at the side of the street is, "God will bless you"; "God will direct your path"; "God will repay it." The custom of giving gifts in its best and most sincere applications thus has its origin in duty to the family and indebtedness to God. Its adaptation to more social and public relationships is the result of these two. Indifference to family honour and the claims of religion makes the "profane person" or "fool" of the Bible. The unjust judge (Luke 18:1-8) is sharply silhouetted by the omission of these two principal regards. Orientally there was no third position such as that of an official acting justly for the sake of justice, although atheistical and immoral in personal life.

(G. M. Mackie, M. A.)

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KJV: The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.

WEB: The heart of the discerning gets knowledge. The ear of the wise seeks knowledge.