Moses by Divine command was soon to number Israel, and thus to lay the foundation for its organisation upon the march. A census was not, therefore, supposed to be presumptuous or sinful in itself; it was the vain-glory of David’s census which was culpable. But the honour of being numbered among the people of God should awaken a sense of unworthiness. Men had reason to fear lest the enrolment of such as they were in the host of God should produce a pestilence to sweep out the unclean from among the righteous. At least they must make some practical admission of their demerit. And therefore every man of twenty years who passed over unto them that were numbered (it is a picturesque glimpse that is here given into the method of enrolment) should offer for his soul a ransom of half a shekel after the shekel of the sanctuary. And because it was a ransom, the tribute was the same for all; the poor might not bring less, nor the rich more. Here was a grand assertion of the equality of all souls in the eyes of God—a seed which long ages might overlook, but which was sure to fructify in its appointed time. For indeed the madness of modern levelling systems is only their attempt to level down instead of up, their dream that absolute equality can be obtained, or being obtained can be made a blessing, by the envious demolition of all that is lofty, and not by all together claiming the supreme elevation, the measure of the stature of manhood in Jesus Christ. It is not in any _phalanstère_ of Fourier or Harmony Hall of Owen, that mankind will ever learn to break a common bread and drink of a common cup; it is at the table of a common Lord. And so this first assertion of the equality of man was given to those who all ate the same spiritual meat and drank the same spiritual drink. This half-shekel gradually became an annual impost, levied for the great expenses of the Temple. “Thus Joash made a proclamation throughout Judah and Jerusalem, to bring in for the Lord the tax that Moses, the servant of God, laid upon Israel in the wilderness” (2 Chron. xxiv. 9). And it was the claim for this impost, too rashly conceded by Peter with regard to his Master, which led Jesus to distinguish clearly between His own relation to God and that of others, even of the chosen race. He paid no ransom for His soul. He was a Son, in a sense in which no other, even of the Jews, could claim to be so. Now, the kings of the earth did not levy tribute from their sons; so that, if Christ paid, it was not to fulfil a duty, but to avoid being an offence. And God Himself would provide, directly and miraculously, what He did not demand from Jesus. Therefore it was that, on this one occasion and no other, Christ Who sought figs when hungry, and when athirst asked water at alien hands, met His own personal requirement by a miracle, as if to protest in deed, as in word, against any burden from such an obligation as Peter’s rashness had conceded.