(St. Matt. xvii. 22, xviii. 22; St. Mark ix. 30-50; St. Luke ix. 43-50.)
Now that the Lord's retreat in the utmost borders of the land, at Cæsarea Philippi, was known to the Scribes, and that He was again surrounded and followed by the multitude, there could be no further object in His retirement. Indeed, the time was coming that He should meet that for which He had been, and was still, preparing the minds of His disciples - His Decease at Jerusalem. Accordingly, we find Him once more with His disciples in Galilee - not to abide there, [3743] nor to traverse it as formerly for Missionary purposes, but preparatory to His journey to the Feast of Tabernacles. The few events of this brief stay, and the teaching connected with it, may be summed up as follows.
1. Prominently, perhaps, as the summary of all, we have now the clear and emphatic repetition of the prediction of His Death and Resurrection. While He would keep His present stay in Galilee as private as possible, [3744] He would fain so emphasize this teaching to His disciples, that it should sink down into their ears and memories. For it was, indeed, the most needful for them in view of the immediate future. Yet the announcement only filled their loving hearts with exceeding sorrow; they comprehend it not; nay, they were - perhaps not unnaturally - afraid to ask Him about it. We remember, that even the three who had been with Jesus on the Mount, understood not what the rising from the dead should mean, and that, by direction of the Master, they kept the whole Vision from their fellow-disciples; and, thinking of it all, we scarcely wonder that, from their standpoint, it was hid from them, so that they might not perceive it.
2. It is to the depression caused by His insistence on this terrible future, to the constant apprehension of near danger, and the consequent desire not to offend,' and so provoke those at whose hands, Christ had told them, He was to suffer, that we trace the incident about the tribute-money. We can scarcely believe, that Peter would have answered as he did, without previous permission of his Master, had it not been for such thoughts and fears. It was another mode of saying, That be far from Thee' - or, rather, trying to keep it as far as he could from Christ. Indeed, we can scarcely repress the feeling, that there was a certain amount of secretiveness on the part of Peter, as if he had apprehended that Jesus would not have wished him to act as he did, and would fain have kept the whole transaction from the knowledge of his Master.
It is well known that, on the ground of the injunction in Exod. xxx. 13 &c., every male in Israel, from twenty years upwards, was expected annually to contribute to the Temple-Treasury the sum of one half-shekel [3745] of the Sanctuary, [3746] that is, one common shekel, or two Attic drachms, [3747] equivalent to about 1s. 2d. or 1s. 3d. of our money. Whether or not the original Biblical ordinance had been intended to institute a regular annual contribution, the Jews of the Dispersion would probably regard it in the light of a patriotic as well as religious act.
To the particulars previously given on this subject a few others may be added. The family of the Chief of the Sanhedrin (Gamaliel) seems to have enjoyed the curious distinction of bringing their contributions to the Temple-Treasury, not like others, but to have thrown them down before him who opened the Temple-Chest, [3748] when they were immediately placed in the box from which, without delay, sacrifices were provided. [3749] Again, the commentators explain a certain passage in the Mishnah [3750] and the Talmud [3751] as implying that, although the Jews in Palestine had to pay the tribute-money before the Passover, those from neighbouring lands might bring it before the Feast of Weeks, and those from such remote countries as Babylonia and Media as late as the Feast of Tabernacles. [3752] Lastly, although the Mishnah lays it down, that the goods of those might be distrained, who had not paid the Temple-tribute by the 25th Adar, it is scarcely credible that this obtained at the time of Christ, [3753] at any rate in Galilee. Indeed, this seems implied in the statement of the Mishnah [3754] and the Talmud, [3755] that one of the thirteen trumpets' in the Temple, into which contributions were cast, was destined for the shekels of the current, and another for those of the preceding, year. Finally, these Temple-contributions were in the first place devoted to the purchase of all public sacrifices, that is, those which were offered in the name of the whole congregation of Israel, such as the morning and evening sacrifices. It will be remembered, that this was one of the points in fierce dispute between the Pharisees and Sadducees, and that the former perpetuated their triumph by marking its anniversary as a festive day in their calendar. It seems a terrible irony of judgment [3756] when Vespasian ordered, after the destruction of the Temple, that this tribute should henceforth be paid for the rebuilding of the Temple of Jupiter Capitolinus. [3757]