The other legend is similar. It was in Rome (in the Christian world) that a poor tailor went to market to buy a fish for a festive meal. [3763] Only one was on sale, and for it there was keen competition between the servant of a Prince and the Jew, the latter at last buying it for not less than twelve dinars. At the banquet, the Prince inquired of his servants why no fish had been provided. When he ascertained the cause, he sent for the Jew with the threatening inquiry, how a poor tailor could afford to pay twelve dinars for a fish? My Lord,' replied the Jew, there is a day on which all our sins are remitted us, and should we not honour it?' The answer satisfied the Prince. But God rewarded the Jew, for, when the fish was opened, a precious gem was found in it, which he sold, and ever afterwards lived of the proceeds. [3764]
The reader can scarcely fail to mark the absolute difference between even the most beautiful Jewish legends and any trait in the Evangelic history.
3. The event next recorded in the Gospels took place partly on the way from the Mount of Transfiguration to Capernaum, and partly in Capernaum itself, immediately after the scene connected with the Tribute-money. It is recorded by the three Evangelists, and it led to explanations and admonitions, which are told by St. Mark and St. Luke, but chiefly by St. Matthew. This circumstance seems to indicate, that the latter was the chief actor in that which occasioned this special teaching and warning of Christ, and that it must have sunk very deeply into his heart.
As we look at it, in the light of the then mental and spiritual state of the Apostles, not in that in which, perhaps naturally, we regard them, what happened seems not difficult to understand. As St. Mark puts it, [3765] by the way they had disputed among themselves which of them would be the greatest - as St. Matthew explains, [3766] in the Messianic Kingdom of Heaven. They might now the more confidently expect its near Advent from the mysterious announcement of the Resurrection on the third day, [3767] which they would probably connect with the commencement of the last Judgment, following upon the violent Death of the Messiah. Of a dispute, serious and even violent, among the disciples, we have evidence in the exhortation of the Master, as reported by St. Mark, [3768] in the direction of the Lord how to deal with an offending brother, and in the answering inquiry of Peter. [3769] Nor can we be at a loss to perceive its occasion. The distinction just bestowed on the three, in being taken up the Mount, may have roused feelings of jealousy in the others perhaps of self-exaltation in the three. Alike the spirit which John displayed in his harsh prohibition of the man that did not follow with the disciples, [3770] and the self-righteous bargaining of Peter about forgiving the supposed or real offences of a brother, [3771] give evidence of anything but the frame of mind which we would have expected after the Vision on the Mount.
In truth, most incongruous as it may appear to us, looking back on it in the light of the Resurrection, day, nay, almost incredible - evidently, the Apostles were still greatly under the influence of the old spirit. It was the common Jewish view, that there would be distinctions of rank in the Kingdom of Heaven. It can scarcely be necessary to prove this by Rabbinic quotations, since the whole system of Rabbinism and Pharisaism, with its separation from the vulgar and ignorant, rests upon it. But even within the charmed circle of Rabbinism, there would be distinctions, due to learning, merit, and even to favouritism. In this world there were His special favourites, who could command anything at His hand, to use the Rabbinic illustration, like a spoilt child from its father. [3772] [3773] And in the Messianic age God would assign booths to each according to his rank. [3774] On the other hand, many passages could be quoted bearingon the duty of humility and self-abasement. But the stress laid on the merit attaching to this shows too clearly, that it was the pride that apes humility. One instance, [3775] previously referred to, will suffice by way of illustration. When the child of the great Rabbi Jochanan ben Zakkai was dangerously ill, he was restored through the prayer of one Chanina ben Dosa. On this the father of the child remarked to his wife: If the son of Zakkai had all day long put his head between his knees, no heed would have been given to him.' How is that?' asked his wife; is Chanina greater than thou?' No,' was the reply, he is like a servant before the King, while I am like a prince before the King' (he is always there, and has thus opportunities which I, as a lord, do not enjoy).