contribution, the Jews of the Dispersion would probably regard it in the light of a patriotic
as well as religious act.
3. According to Neh. x. 32, immediately after the return from Babylon the contribution was
a third of a shekel - probably on account of the poverty of the people.
4. Comp. 2 Kings xii. 4; 2 Chron. xxiv. 6; Neh. x. 32.
5. But only one Alexandrian (comp. LXX. Gen. xxiii. 15; Josh. vii. 21).
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,6 when they were
immediately placed in the box from which, without delay, sacrifices were provided.7
Again, the commentators explain a certain passage in the Mishnah8 and the Talmud 9 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.10 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,11 at any rate in Galilee. Indeed, this
seems implied in the statement of the Mishnah12 and the Talmud,13 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 judgment14 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.15
6. Could there have been an intended, or - what would be still more striking - an
unintended, but very real irony in this, when Judas afterwards cast down the pieces of
silver in the Temple (St. Matt. xxvii. 5)?
9. Yoma 64 a.
7. Sheq. iii. 3.
8. Sheq. iii. 4.
10. Dean Plumptre is mistaken in comparing, as regarded the Sadducees, the Temple -
rate with the Church-rate question. There is no analogy between them, nor did the
Sadducees ever question its propriety. The Dean is also in error in supposing, that the
Palestinians were wont to bring it at one of the other feasts.
11. The penalty of distraint had only been enacted less than a century before (about 78),
during the reign of Queen Salome -Alexandra, who was entirely in the hands of the
Pharisees.