and of which the meaning was: Whom does a King intend to tax for the maintenance of
his palace and officers? Surely not his own family, but others. The inference from this,
as regarded the Temple -tribute, was obvious. As in all similar Jewish parabolic
teaching, it was only indicated in general principle: 'Then are the children free.' But even
so, be it as Peter had wished, although not from the same motive. Let no needless
offence be given; for, assuredly, they would not have understood the principle on which
Christ would have refused the Tribute money, 19 and all misunderstanding on the part of
Peter was now impossible. Yet Christ would still further vindicate His royal title. He will
pay for Peter also, and pay, as heaven's King, with a Stater, or four-drachma piece,
miraculously provided.
18. The Revised Version renders it by: 'spake first.' But the word (προφθανω) does not
bear this meaning in any of the fifteen passages in the LXX., where it corresponds to the
Hebrew Qiddem, and means 'to anticipate' or 'to prevent' in the archaic sense of that
word.
19. In Succ. 30 a, we read a parable of a king who paid toll, and being asked the reason,
replied that travellers were to learn by his example not to seek to withdraw themselves
from paying all dues.
Thus viewed, there is, we submit, a moral purpose and spiritual instruction in the
provision of the Stater out of the fish's mouth. The rationalistic explanation of it need not
be seriously considered; for any mythical interpretation there is not the shadow of
support in Biblical precedent or Jewish expectancy. But the narrative in its literality has
a true and high meaning. And if we wished to mark the difference between its sober
simplicity and the extravagances of legend, we would remind ourselves, not only of the
well-known story of the Ring of Polycrates, but of two somewhat kindred Jewish
Haggadahs. They are both intended to glorify the Jewish mode of Sabbath observance.
One of them bears that one Joseph, known as 'the honourer' of the Sabbath, had a
wealthy heathen neighbour, to whom the Chaldę ns had prophesied that all his riches
a
would come to Joseph. To render this impossible, the wealthy man converted all his
property into one magnificent gem, which he carefully concealed within his head-gear.
Then he took ship, so as for ever to avoid the dangerous vicinity of the Jew. But the
wind blew his head-gear into the sea, and the gem was swallo wed by a fish. And lo! it
was the holy season, and they brought to the market a splendid fish. Who would
purchase it but Joseph, for none as he would prepare to honour the day by the best
which he could provide. But when they opened the fish, the gem was found in it - the
moral being: 'He that borroweth for the Sabbath, the Sabbath will repay him.'20
20. Shabb. 119 a, lines 20 &c. from top.
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.21 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