p. 473 | The Sabbath School

Seventh-day Adventist Missionary Society · Oakland, California · Oct 27, 1881

The Sabbath School.

LESSON FOR PACIFIC COAST. — NOV. 5.

The Tribute Money—Dispute Among the Disciples.—Matt. 17: 22-27; 17:1-9; Mark 9:30-50; Luke 9:43-50.

LESSON COMMENTS.

"JESUS' entrance into Capernaum was marked by an application to Peter by the local collectors of the temple tax, for its payment by his Master. Moses had provided funds for the erection of the tabernacle by the imposition of a tax of half a shekel on each male, payable at the 'numbering of the people,' and this, since the Babylonian captivity, had been required yearly. It was equal, nominally, to about one and threepence of our money, but really to at least six times as much, and was demanded from every Israelite of the age of twenty—even the poorest. "It was mainly from this heavy tax, paid as a sacred duty by every Jew, in whatever country, that the temple treasury was filled with the millions of silver coins which were so strong a temptation to lawless greed. Crassus, Sabinus, and Pilate, in succession, had laid violent hands on this unmeasured wealth, and the reckless greed of Florus in its plunder was the proximate cause of the last great war, which destroyed both temple and city.

"The Shelihim, or 'messengers,' who collected this tax in Judea, used each town at fixed times. In foreign countries, places were appointed for its collection in every city or district where there were Jews, the chief men of their community in each acting as treasurer, and conveying the amounts in due course to Jerusalem. Three huge chests, carefully guarded in a particular chamber in the temple, held the yearly receipts, which served, besides providing the beasts for sacrifice, to pay the Rabbis, inspectors of victims, copyists, bakers, judges, and others connected with the temple service, and numerous women who wove or washed the temple linen. It supplied, also, the costs of the water supply, and the repairs of the vast temple buildings.

"The collection began in the Holy Land on the 1st of Adar—part of our February and March—the month of the 'returning sun,' and the next before that of the Passover. By the middle of it the official exchangers in each town had set up their tables, and opened their two chests for the tax of the current and of the past year, for many paid the tax for two years, together. They supplied the old sacred shekel, coined by Simon the Maccabee, for a trifling charge, to all who required it, for only that coin was received by the temple authorities in homage to Pharisaic and national sentiment. At first everything was left to the good will of the people, but after the 25th, prompt payment was required, and securities, such as under garments, or the like, were taken even from the pilgrims coming up to the feast.

"It was very likely, therefore, that the time of grace had expired before Jesus reached Capernaum, so that the collectors—apparently respectable citizens—felt themselves justified in broaching the question to Peter, whether his teacher did not pay the two drachmas? Perhaps they fancied he was of the irreconcilable school of Judas the Galilæan, who would pay no temple tax so long as the Holy City was polluted by the heathen Roman. His enemies, indeed, very likely had insinuated that this was the case, to bring him into suspicion with government.

"Peter, ever zealous for his Master's honor, and, as usual, impulsive, no sooner heard the application than he answered affirmatively, on his own authority, and forthwith set off to find Jesus and report the matter to him.

"The exact time for payment had passed while Christ had been away from Capernaum, and the collectors were, doubtless, anxious to gather all arrears, to take with them to Jerusalem at the approaching Feast of Tabernacles in September. As if to show that not even the most insignificant matter that concerned his disciples escaped his notice, even when not bodily present, Peter no sooner appeared than his errand was anticipated by asking him his opinion, whether, when kings levy taxes or tolls, they exacted them from their own children, or only from their subjects?

" 'I think,' replied Peter, 'that only the subjects.' 'Then of course,' replied Jesus, 'the king's children are free.'

"He wished to show that it would have been no failure of duty to leave the tax unpaid. Peter had already owned him as the 'Son of God,' and it was for the Temple of God the impost was levied. It might, therefore, be just and proper to collect it from the nation at large, but it was not fitting to ask it from him. 'I am a king's son; for I am the Son of God, as thou hast said, and this tax is for my Father—God—the Great King; for his temple, and thus I should be free.'

"But while thus maintaining to his apostle his rightful immunity, he was too prudent to urge it in public. He was not recognized as the Son of God outside the little circle of his disciples, but was only an Israelite, like others, to men at large, and as such, was under the law. It would have given ground of accusation and misconception had he hesitated to pay what all Jews paid cheerfully, as a religious duty.

" 'It would not do for me, nevertheless,' continued he, therefore, 'to seem to refuse. They would not understand what I have been saying to you. Take your line, and go to the lake; you need not wait till you catch a number of fish to make up the amount. Take the first that comes to your hook, and you will find in its mouth a stater, which is twice as much as is needed. With it you can pay for me and for yourself.'

"The result is not given, but there can be no question that the command secured its own fulfillment. No lesson could have been given more suited to benefit Peter and his companions. It taught them that, though they were his apostles, they could not claim exemption from labor for their own support, but yet quickened them to a firm repose on his watchful care, which could help them in any extremity.

"They remained for a short time in Capernaum, and, happily, we have a glimpse of their quiet private intercourse; doubtless the picture of many such occasions. He had delayed allusion to their hot discussion on the way till the quiet of evening and home.

" 'Tell me,' said he, turning to one of them, 'about what were you disputing among yourselves on the road?' But the question received no answer, for all were alike ashamed of their unworthy jealousies and ambitions, and sat humbled and silent.

"Jesus had sat down in the house and called the twelve before putting the question. As they stood round him—for disciples of a Rabbi always stood when their masters sat down to teach them—his first words scattered the whole unworthy dream of their hearts.

" 'Whoever of you,' said he, 'it matters not which, seeks to be before the other, and would distinguish himself in my kingdom, can only do so by cheerfully stooping to render even the humblest services to all the rest. He must show himself the willing servant of all, by doing whatever he can to serve the others. He must seek and find his greatness in being the humblest, and, therefore, the servant of all.'

"Calling to him a little boy of the household, lifting him in his arms, and pressing him fondly to his breast,—as if to show how much nearer such an one was to him than the twelve standing at a distance round,—he drew their attention to the child. Love of children and of their childish traits, had always marked him. A child, in his eyes, was a type of the grace so dear to him—humility. It raises no overweening claims such as men advance, and accepts all its relations in life as it finds them; it adapts itself unconsciously to the lowliest and most ungenial lot, and finds happiness in it. It is the embodiment of dependence and need; of having nothing, and yet looking with simple trust to a higher than itself.

"The twelve noted his act with wonder, not knowing what it meant. He now proceeded to explain it.

" 'You see this child,' said he; 'I tell you solemnly that unless you abandon your present worldly ideas and ambitious thoughts, and become as simple and humble as it, and as lovingly dependent on God as it is on man, you shall not even enter my kingdom, far less hold a high place in it. You see how this child has no thought but of perfect loving trust towards me; how it does not pretend to give the worth of what it receives, but opens its whole soul to me with artless innocence. Such sweet humility must be found in him who would seek to be greatest in my kingdom. To have the heart of a child is the fixed abiding condition of admission, of accepted service, or of honor. Self-denial, self-sacrifice; the surrender of person and goods for the sake of the brotherhood; unselfish love—are the only path to the highest place.'—Geikie's Life of Christ."