THE TRIBUTE MONEY—SUPPLIED BY A MIRACLE.[806]

Jesus and His followers were again in Capernaum. There Peter was approached by a collector of the temple tax, who asked: "Doth not your Master pay tribute?"[807] Peter answered "Yes." It is interesting to find that the inquiry was made of Peter and not directly of Jesus; this circumstance may be indicative of the respect in which the Lord was held by the people at large, and may suggest the possibility of doubt in the collector's mind as to whether Jesus was amenable to the tax, since priests and rabbis generally claimed exemption.

The annual capitation tax here referred to amounted to half a shekel or a didrachm, corresponding to about thirty-three cents in our money; and this had been required of every male adult in Israel since the days of the exodus; though, during the period of captivity the requirement had been modified.[808] This tribute, as prescribed through Moses, was originally known as "atonement money," and its payment was in the nature of a sacrifice to accompany supplication for ransom from the effects of individual sin. At the time of Christ the annual contribution was usually collected between early March and the Passover. If Jesus was subject to this tax, He was at this time several weeks in arrears.

The conversation between Peter and the tax-collector had occurred outside the house. When Peter entered, and was about to inform the Master concerning the interview, Jesus forestalled him, saying: "What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free."

Peter must have seen the inconsistency of expecting Jesus, the acknowledged Messiah, to pay atonement money, or a tax for temple maintenance, inasmuch as the temple was the House of God, and Jesus was the Son of God, and particularly since even earthly princes were exempted from capitation dues. Peter's embarrassment over his inconsiderate boldness, in pledging payment for his Master without first consulting Him, was relieved however by Jesus, who said: "Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee."

The money was to be paid, not because it could be rightfully demanded of Jesus, but lest non-payment give offense and furnish to His opponents further excuse for complaint. The "piece of money," which Jesus said Peter would find in the mouth of the first fish that took his bait, is more correctly designated by the literal translation "stater,"[809] indicating a silver coin equivalent to a shekel, or two didrachms, and therefore the exact amount of the tax for two persons. "That take, and give unto them for me and thee" said Jesus. It is notable that He did not say "for us." In His associations with men, even with the Twelve, who of all were nearest and dearest to Him, our Lord always maintained His separate and unique status, in every instance making the fact apparent that He was essentially different from other men. This is illustrated by His expressions "My Father and your Father," "My God and your God,"[810] instead of our Father and our God. He reverently acknowledged that He was the Son of God in a literal sense that did not apply to any other being.

While the circumstances of the finding of the stater in the fish are not detailed, and the actual accomplishment of the miracle is not positively recorded, we cannot doubt that what Jesus had promised was realized, as otherwise there would appear no reason for introducing the incident into the Gospel narrative. The miracle is without a parallel or even a remotely analogous instance. We need not assume that the stater was other than an ordinary coin that had fallen into the water, nor that it had been taken by the fish in any unusual way. Nevertheless, the knowledge that there was in the lake a fish having a coin in its gullet, that the coin was of the denomination specified, and that that particular fish would rise, and be the first to rise to Peter's hook, is as incomprehensible to man's finite understanding as are the means by which any of Christ's miracles were wrought. The Lord Jesus held and holds dominion over the earth, the sea, and all that in them is, for by His word and power were they made.

The Lord's purpose in so miraculously supplying the money should be studiously considered. The assumption that superhuman power had to be invoked because of a supposed condition of extreme poverty on the part of Jesus and Peter is unwarranted. Even if Jesus and His companions had been actually penniless, Peter and his fellow fishermen could easily have cast their net, and, with ordinary success have obtained fish enough to sell for the needed amount. Moreover, we find no instance of a miracle wrought by the Lord for personal gain or relief of His own need, however pressing. It appears probable, that by the means employed for obtaining the money, Jesus intentionally emphasized His exceptional reasons for redeeming Peter's pledge that the tax would be paid. The Jews, who did not know Jesus as the Messiah, but only as a Teacher of superior ability and a Man of unusual power, might have taken offense had He refused to pay the tribute required of every Jew. On the other hand, to the apostles and particularly to Peter who had been the mouth-piece of all in the great confession, the payment of the tax in ordinary course and without explanation by Jesus might have appeared as an admission that He was subject to the temple, and therefore less than He had claimed and less than they had confessed Him to be. His catechization of Peter had clearly demonstrated that He maintained His right as the King's Son, and yet would condescend to voluntarily give what could not be righteously demanded. Then, in conclusive demonstration of His exalted status, He provided the money by the utilization of knowledge such as no other man possessed.

AS A LITTLE CHILD.[811]

On the way to Capernaum the apostles had questioned among themselves, as they supposed beyond the Master's hearing; questioning had led to argument, and argument to disputation. The matter about which they were so greatly concerned was as to who among them should be the greatest in the kingdom of heaven. The testimony they had received convinced them beyond all doubt, that Jesus was the long-awaited Christ, and this had been supplemented and confirmed by His unqualified acknowledgment of His Messianic dignity. With minds still tinctured by the traditional expectation of the Messiah as both spiritual Lord and temporal King, and remembering some of the Master's frequent references to His kingdom and the blessed state of those who belonged thereto, and furthermore realizing that His recent utterances indicated a near crisis or climax in His ministry, they surrendered themselves to the selfish contemplation of their prospective stations in the new kingdom, and the particular offices of trust, honor, and emolument each most desired. Who of them was to be prime minister; who would be chancellor, who the commander of the troops? Personal ambition had already engendered jealousy in their hearts.