Matthew 17:24

We have here an account of Christ's paying tribute.

I. Observe how it was demanded, Mat 17:24. Christ was now at Capernaum, his headquarters, where he mostly resided; he did not keep from thence, to decline being called upon for his dues, but rather came thither, to be ready to pay them.

1. The tribute demanded was not any civil payment to the Roman powers, that was strictly exacted by the publicans, but the church-duties, the half shekel, about fifteen pence, which were required from every person or the service of the temple, and the defraying of the expenses of the worship there; it is called a ransom for the soul, Exo 30:12, etc. This was not so strictly exacted now as sometimes it had been, especially not in Galilee.

2. The demand was very modest; the collectors stood in such awe of Christ, because of his mighty works, that they durst not speak to him about it, but applied themselves to Peter, whose house was in Capernaum, and probably in his house Christ lodged; he therefore was fittest to be spoken to as the housekeeper, and they presumed he knew his Master's mind. Their question is, Doth not your master pay tribute? Some think that they sought an occasion against him, designing, if he refused, to represent him as disaffected to the temple-service, and his followers as lawless people, that would pay neither toll, tribute, nor custom, Ezr 4:13. It should rather seem, they asked this with respect, intimating, that if he had any privilege to exempt him from this payment, they would not insist upon it.

Peter presently his word for his Master; "Yes, certainly; my Master pays tribute; it is his principle and practice; you need not fear moving it to him." (1.) He was made under the law (Gal 4:4); therefore under this law he was paid for at forty days old (Luk 2:22), and now he paid for himself, as one who, in his state of humiliation, had taken upon him the form of a servant, Phi 2:7, Phi 2:8. (2.) He was made sin for us, and was sent forth in the likeness of sinful flesh, Rom 8:3. Now this tax paid to the temple is called an atonement for the soul, Exo 30:15. Christ, that in every thing he might appear in the likeness of sinners, paid it though he had no sin to atone for. (3.) Thus it became him to fulfil all righteousness, Mat 3:15. He did this to set an example, [1.] Of rendering to all their due, tribute to whom tribute is due, Rom 13:7. The kingdom of Christ not being of this world, the favourites and officers of it are so far from having a power granted them, as such, to tax other people's purses, that theirs are made liable to the powers that are. [2.] Of contributing to the support of the public worship of God in the places where we are. If we reap spiritual things, it is fit that we should return carnal things. The temple was now made a den of thieves, and the temple-worship a pretence for the opposition which the chief priests gave to Christ and his doctrine; and yet Christ paid this tribute. Note, Church-duties, legally imposed, are to be paid, notwithstanding church-corruptions. We must take care not to use our liberty as a cloak of covetousness or maliciousness, Pe1 2:16. If Christ pay tribute, who can pretend an exemption?

II. How it was disputed (Mat 17:25), not with the collectors themselves, lest they should be irritated, but with Peter, that he might be satisfied in the reason why Christ paid tribute, and might not mistake about it. He brought the collectors into the house; but Christ anticipated him, to give him a proof of his omniscience, and that no thought can be withholden from him. The disciples of Christ are never attacked without his knowledge.

Now, 1. He appeals to the way of the kings of the earth, which is, to take tribute of strangers, of the subjects of their kingdom, or foreigners that deal with them, but not of their own children that are of their families; there is such a community of goods between parents and children, and a joint-interest in what they have, that it would be absurd for the parents to levy taxes upon the children, or demand any thing from them; it is like one hand taxing the other.

2. He applies this to himself; Then are the children free. Christ is the Son of God, and Heir of all things; the temple is his temple (Mal 3:1), his Father's house (Joh 2:16), in it he is faithful as a Son in his own house (Heb 3:6), and therefore not obliged to pay this tax for the service of the temple. Thus Christ asserts his right, lest his paying this tribute should be misimproved to the weakening of his title as the Son of God, and the King of Israel, and should have looked like a disowning of it himself. These immunities of the children are to be extended no further than our Lord Jesus himself. God's children are freed by grace and adoption from the slavery of sin and Satan, but not from their subjection to civil magistrates in civil things; here the law of Christ is express; Let every soul (sanctified souls not excepted) be subject to the higher powers. Render to Caesar the things that are Caesar's.

III. How it was paid, notwithstanding, Mat 17:27.

1. For what reason Christ waived his privilege, and paid this tribute, though he was entitled to an exemption - Lest we should offend them. Few knew, as Peter did, that he was the Son of God; and it would have been a diminution to the honour of that great truth, which was yet a secret, to advance it now, to serve such a purpose as this. Therefore Christ drops that argument, and considers, that if he should refuse this payment, it would increase people's prejudice against him and his doctrine, and alienate their affections from him, and therefore he resolves to pay it. Note, Christian prudence and humility teach us, in many cases, to recede from our right, rather than give offence by insisting upon it. We must never decline our duty for fear of giving offence (Christ's preaching and miracles offended them, yet he went on with him, Mat 15:12, Mat 15:13, better offend men than God); but we must sometimes deny ourselves in that which is our secular interest, rather than give offence; as Paul, Co1 8:13; Rom 14:13.

2. What course he took for the payment of this tax; he furnished himself with money for it out of the mouth of a fish (Mat 17:27), wherein appears,

(1.) The poverty of Christ; he had not fifteen pence at command to pay his tax with, though he cured so many that were diseased; it seems, he did all gratis; for our sakes he became poor, Co2 8:9. In his ordinary expenses, he lived upon alms (Luk 8:3), and in extraordinary ones, he lived upon miracles. He did not order Judas to pay this out of the bag which he carried; that was for subsistence, and he would not order that for his particular use, which was intended for the benefit of the community.

(2.) The power of Christ, in fetching money out of a fish's mouth for this purpose. Whether his omnipotence put it there, or his omniscience knew that it was there, it comes all to one; it was an evidence of his divinity, and that he is Lord of hosts. Those creatures that are most remote from man are at the command of Christ, even the fishes of the sea are under his feet (Psa 8:5); and to evidence his dominion in this lower world, and to accommodate himself to his present state of humiliation, he chose to take it out of a fish's mouth, when he could have taken it out of an angel's hand. Now observe,

[1.] Peter must catch the fish by angling. Even in miracles he would use means to encourage industry and endeavour. Peter has something to do, and it is in the way of his own calling too; to teach us diligence in the employment we are called to, and called in. Do we expect that Christ should give to us? Let us be ready to work for him.

[2.] The fish came up, with money in the mouth of it, which represents to us the reward of obedience in obedience. What work we do at Christ's command brings its own pay along with it: In keeping God's commands, as well as after keeping them, there is great reward, Psa 19:11. Peter was made a fisher of men, and those that he caught thus, came up; where the heart is opened to entertain Christ's word, the hand is open to encourage his ministers.

[3.] The piece of money was just enough to pay the tax for Christ and Peter. Thou shalt find a stater, the value of a Jewish shekel, which would pay the poll-tax for two, for it was half a shekel, Exo 30:13. Christ could as easily have commanded a bag of money as a piece of money; but he would teach us not to covet superfluities, but, having enough for our present occasions, therewith to be content, and not to distrust God, though we live but from hand to mouth. Christ made the fish his cash-keeper; and why may not we make God's providence our storehouse and treasury? If we have a competency for today, let tomorrow take thought for the things of itself. Christ paid for himself and Peter, because it is probable that here he only was assessed, and of him it was at this time demanded; perhaps the rest had paid already, or were to pay elsewhere. The papists make a great mystery of Christ's paying for Peter, as if this made him the head and representative of the whole church; whereas the payment of tribute for him was rather a sign of subjection than of superiority. His pretended successors pay no tribute, but exact it. Peter fished for this money, and therefore part of it went for his use. Those that are workers together with Christ in winning souls shall shine with him. Give it for thee and me. What Christ paid for himself was looked upon as a debt; what he paid for Peter was a courtesy to him. Note, it is a desirable thing, if God so please, to have wherewithal of this world's goods, not only to be just, but to be kind; not only to be charitable to the poor, but obliging to our friends. What is a great estate good for, but that it enables a man to do so much the more good?

Lastly, Observe, The evangelist records here the orders Christ gave to Peter, the warrant; the effect is not particularly mentioned, but taken for granted, and justly; for, with Christ, saying and doing are the same thing.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

THE TRIBUTE MONEY. (Mat 17:24-27)

And when they were come to Capernaum, they that received tribute money--the double drachma; a sum equal to two Attic drachmas, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax, see Exo 30:13-14; Ch2 24:6, Ch2 24:9. Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in Mat 17:25 was a civil one. The whole teaching of this very remarkable scene depends upon this distinction.

came to Peter--at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative.

and said, Doth not your master pay tribute?--The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And when they were come to Capernaum - See the notes at Mat 4:13.

They that received tribute - In the original this is, they who received the didrachma, or double drachma. The drachma was a Grecian coin worth about fifteen cents (7 1/2 d.) of British money. The didrachma, or double drachma, was a silver coin equal to the Attic drachma, and, in the time of Josephus, equal to the Jewish half shekel, that is, about 30 cents (circa 1880’s). This tribute, consisting of the didrachma or double drachma, was not paid to the Roman government, but to the Jewish collectors for the use of the temple service. It was permitted in the law of Moses (see Exo 30:11-16) that in numbering the people half a shekel should be received of each man for the services of religion. This was in addition to the tithes paid by the whole nation, and seems to have been considered as a voluntary offering. It was devoted to the purchase of animals for the daily sacrifice, wood, flour, salt, incense, etc., for the use of the temple.

Doth not your master pay tribute? - This tribute was voluntary, and they therefore asked him whether he was in the habit of paying taxes for the support of the temple. Peter replied that it was his custom to pay all the usual taxes of the nation.

Mat 17:25

Jesus prevented him - That is, Jesus commenced speaking before Peter, or spoke before Peter had told him what he had said. This implies that, though not present with Peter when he gave the answer, yet Jesus was acquainted with what he had said.

Prevent - To go before, or precede. It did not mean, as it now does with us, to hinder or obstruct. See the same use of the word in Psa 59:10; Psa 79:8; Psa 88:13; 1Th 4:15; Psa 119:148.

Of whom do the kings of the earth ... - That is, earthly kings.

Their own children - Their sons; the members of their own family.

Or of strangers? - The word “strangers” does not mean foreigners, but those that were not their own sons or members of their family. Peter replied that tribute was collected of those out of their own family. Jesus answered, Then are the children, or sons of the kings, free; that is, taxes are not required of them. The meaning of this may be thus expressed: “Kings do not tax their own sons. This tribute-money is taken up for the temple service; that is, the service of my Father. I, therefore, being the Son of God, for whom this is taken up, cannot be lawfully required to pay this tribute.” This argument is based on the supposition that this was a religious, and not a civil tax. If it had been the latter, the illustration would not have been pertinent.

Mat 17:27

Notwithstanding, lest we should offend them - That is, lest they should think that we despise the temple and its service, and thus provoke needless opposition; though we are not under obligation to pay it, yet it is best to pay it to them.

Go to the sea - This was at Capernaum, on the shore of the Sea of Tiberias.

Thou shalt find a piece of money - In the original, thou shalt find a stater, a Roman silver coin of the value of four drachmas, or one shekel, and of course sufficient to pay the tribute for two - himself and Peter.

In whatever way this is regarded, it is proof that Jesus was possessed of divine attributes. If he knew that the first fish that came up would have such a coin in his mouth, it was proof of omniscience. If he created the coin for the occasion and placed it there, then it was proof of divine power. The former is the most probable supposition. It is by no means absurd that a fish should have swallowed a silver coin. Many of them bite eagerly at anything bright, and would not hesitate, therefore, at swallowing a piece of money.

Remarks On Matthew 17

1. It is proper to withdraw from those around us that we may engage in secret prayer; and it is desirable for every one to have a place where he may be alone with God, Mat 17:1. Christ often went into deserts and on mountains that he might be by himself. This should be done:

(1)To avoid the appearance of ostentation.

(2)Pride is easily excited when we know that others hear us pray.

Everyone should have some place - some closet - to which he may retire at any time, with the assurance that none sees him but God. See the notes at Mat 6:6.

2. In such seasons we shall meet God, Mat 17:2. It was in such a season that the divine favor was uniquely shown to Christ. Then the transfiguration took place - the brightest manifestation of his glory that ever occurred on earth. So the clearest and most precious manifestations of the love and glory of God will be made to us in prayer.

3. We see the great glory of Christ, Mat 17:2. No such favor had been granted to any prophet before him. We see the regard in which he was held by Moses and Elias among the greatest of the prophets. We see the honor which God put on him, exalting him far above them both, Mat 17:5. The glory of heaven encompasses the Lord Jesus, and all its redeemed pay him reverence. In him the divine nature shines illustriously; and of him and to him the divinity speaks in glory as the only begotten Son of God.

4. It is right to have particular affection for some Christians more than others, at the same time that we should love them all. Christ loved all his disciples, but he admitted some to special friendship and favors, Mat 17:1. Some Christians may be more congenial to us in feeling, age, and education than others; and it is proper, and may be greatly to our advantage, to admit them among our special friends.

5. The death of Jesus is an object of great interest to the redeemed. Moses and Elias talked of it, Luk 9:31. Angels also desire to look into this great subject, 1Pe 1:12. By that death all the redeemed are saved, and in that death the angels see the most signal display of the justice and love of God.

6. Christians should delight to be where God has manifested his glory. The feeling of Peter was natural, Mat 17:4. His love of the glorious presence of Christ and the redeemed was right. He erred only in the manner of manifesting that love. We should always love the house of prayer - the sanctuary the place where Christ has manifested himself as especially glorious and precious to our souls, or unique as our Friend and Deliverer.

7. We need not be afraid of the most awful displays of deity if Christ be with us, Mat 17:7. Were we alone we should fear. None could see God and live, for he is a consuming fire, Heb 12:29. But with Jesus for our friend we may go confidently down to death; we may meet him at his awful bar; we may dwell in the full splendors of his presence to all eternity.

8. Saints at death are taken to happiness and live now in glory, Mat 17:3. Moses and Elias were not created anew, but went to heaven as they were. They came from heaven and returned thither. The spirits of all people live, therefore, in happiness or woe after the body is dead.

9. It is not unreasonable to suppose that saints may have some knowledge of what is done here on earth. Moses and Elias appear to have been acquainted with the fact that Jesus was about to die at Jerusalem.

10. The Scriptures will be fulfilled. The fulfillment may take place when we little know it, or in events that we should not suppose were intended for a fulfillment, Mat 17:12.

11. Erroneous teachers will endeavor to draw us away from the truth, Mar 9:14. They will do it by art, and caution, and the appearance of calm inquiry. We should always be on our guard against any teachers appearing to call in question what Christ has plainly taught us.

12. Christ, in his word and by his Spirit, is a safe teacher, Mar 9:15. When people are suggesting plausible doubts about doctrine, or attempting to unsettle our minds by cavils and inquiry, we should leave them, and apply by prayer, and by searching the Bible, to Christ, the great Prophet, who is the way, the truth, and the life.

13. Parents should be earnest for the welfare of their children, Mat 17:15. It is right for them to pray to God, in times of sickness, that he would heal them. Miracles are not to be expected, but God only can bless the means which parents use for their sick and afflicted children.

14. Parents may do much by faith and prayer for their children. Here the faith of the parent was the means of saving the life of the child, Mat 17:14-18. So the faith of parents - a faith producing diligent instruction, a holy example, and much prayer, may be the means of saving their souls. God will not, indeed, save them on account of the faith of the parent, but the holy life of a father and mother may be the means of training up their children for heaven.

15. It is proper to pray to Jesus to increase our faith, Mar 9:24. We may be sensible of our unbelief may feel that we deserve condemnation, and that we deserve no favor that is usually bestowed on faith; but we may come to him and implore of him an increase of faith, and thus obtain the object of our desires.

16. Our unbelief hinders our doing much that we might do, Mat 17:20. We shrink from great difficulties, we fail in great duties, because we do not put confidence in God, who is able to help us. The proper way to live a life of religion and peace is to do just what God requires of us, depending on his grace to aid us.

17. We see the proper way of increasing our faith, Mat 17:21. It is by much prayer, self-denial, and fasting. Faith is a plant that never grows in an uncultivated soil, and is never luxuriant unless it is often exposed to the beams of the Sun of Righteousness.

18. It is right to weep and mourn over the death of Jesus, Mat 17:23. It was a cruel death, and we should mourn that our best Friend passed through such sufferings. Yet we should rather mourn that our sins were the cause of such bitter sorrows; and that, but for our sins, and the sins of the rest of mankind, he might have been always happy.

“’Twas you, my sins, my cruel sins,

His chief tormentors were;

Each of my crimes became a nail,

And unbelief the spear.

“’Twas you that pulled the vengeance down

Upon his guiltless head.

Break, break, my heart! O burst, mine eyes!

And let my sorrows bleed.”

19. At the same time, we should rejoice that God made his death the source of the richest blessings that ever descended on mankind. He rose and brought life and immortality to light, Mat 17:23.

20. We should comply with all the requirements of the laws of the land, if not contrary to the law of God. It is important that governments should be supported, Mat 17:25. See also Rom 13:1-7.

21. We should also be willing to contribute our just proportion to the support of the institutions of religion. The tribute which Jesus paid here by a miracle was for the support of religion in the temple, Mat 17:24-27. He understood of how much value are the institutions of religion to the welfare of man. He worked a miracle, therefore, to make a voluntary offering to support it. Religion promotes the purity, peace, intelligence, and order of the community, and every man is therefore under obligation to do his part toward its support. If any man doubts this, he has only to go to the places where there is no religion among scoffers, and thieves, and adulterers, and prostitutes, and pick-pockets, and drunkards. No money is ever lost that goes in any way to suppress these vices and to make people better.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mat_17:24; Mat_17:27

And when they were come to Capernaum, they that received tribute money came to Peter.

Christ and the tribute money

I. On what principle christ claimed exemption. This tax levied for temple services. On no principle but that of His being essentially Divine, and therefore not bound to contribute towards services virtually rendered to Himself. Christ was His own Temple.

II. The principle on which, nevertheless, he determined on paying the tax.

Not to put an occasion of stumbling in the way of others. How unwilling we are to withdraw pretensions. It requires Christian discretion to know when to give way. Christ surrendered no principle; He did not say that He was not the Son of God. He forbore from asserting it.

III. The miracle by which he procured the requisite money. Though the Proprietor of all things, He had made Himself poor for our sakes. He here gave proof of superhuman endowments; omniscience and omnipotence. He knew the money was in the mouth of the fish; His power was felt in the waters. There was propriety in the miracle when we consider which apostle our Lord dispatched on this errand. Had St. Matthew been sent the money would have been got differently, as he was a tax-gatherer; St. Peter was a fisherman, hence he got the money from a fish. Christ put honour on this honest occupation. We are not to neglect means because we seem to need miracles. (H. Melvill, B. D.)

The hidden coin

1. The Divine knowledge of the Lord Jesus Christ.

2. A lesson of moderation. The coin was only enough to pay the tax. Christ had am desire for earthly possessions.

3. For the purpose of supporting the ordinances of religion.

4. Learn to trust our Lord in trying circumstances. (C. J. Maginn, M. A.)

Peters money-fish

Christ here showed His Divine knowledge, and especially His power over the natural world.

1. Obedience to law is the true guarantee of individual safety, the preservation of justice and right, the peace of society.

2. Christ will use His mighty control of the material world to care for His followers as He did for Peter.

3. Let Christians remember, Christ has moved His treasury from the mouth of the fish to the loving hearts and purses of His people.

4. Now every Christian must cherish the idea, and act upon the recognized principle that God has right of property in all of ours as well as of ourselves, and that we are but agents to distribute, as God wills, what He has placed us in charge of as stewards. (W. H. Anderson, D. D.)

Notice respecting our Lord

I. His poverty. Hence learn: Contentment and resignation, benevolence and liberality.

II. His peaceable spirit. Hence take example-Of a candid spirit towards brethren who differ from us, particularly in meats and drinks; of prudence in our intercourse with the world, especially in attempts to do good.

III. HIS divinity. Learn, hence, that He is an all-sufficient Saviour and an Almighty Friend, a formidable enemy.

IV. His sympathy. He took on Him our nature, that He might sympathize with our weakness and suffering; He gives us a share in all His possessions (Joh_17:24; Joh_14:2-3). (J. Hirst.)

Nature attesting Christs lordship

An old ballad represents one of our English kings as losing his way in a wood, and becoming parted from his retinue. A countryman, who met him, began to pick up acquaintance with him in an easy, familiar style, not knowing his dignity. But when the nobles, having discovered their missing monarch, came riding up, with heads uncovered, and lowly homage, the countryman trembled at his mistake. So the laws and powers of nature did homage before Christ, attesting Him to be their Sovereign, and authenticating the apostles as His servants and messengers.

The lessons taught by this episode and miracle

I. The freedom of the Son. To this position and privilege Christ here lays claim for Himself. What a deduction must be made from the wisdom of His teaching, and from the meekness of His Spirit, if that claim was an illusion! For what did He reply?

1. That He had no need of a ransom for His soul.

2. That He needed no temple to worship in.

II. The voluntary submission of the Son to the bonds from which he is free. Self-sacrifice even in the smallest details of His life.

III. The supernatural glory that ever accompanies the humiliation of the Son. He so submits as, even in submitting, to assert His Divine dignity. In the midst of the act of submission, majesty flashes forth, A multiform miracle-containing many miracles in one-a miracle of omniscience, and a miracle of influence over the lower creatures, is wrought. The first fish that rises carries in its mouth the exact stun needed. The miracle was for a trivial end in appearance, but it was a demonstration, though to one man only at first, yet through him to all the world, that this Christ, in His lowliness, is the Everlasting Son of the Father.

IV. The sufficency for us all of what he provides. That which He brings to us by supernatural act, far greater than the miracle here, is enough for all the claims and obligations that God, or man, or law, or conscience, have upon any of us. His perfect obedience and stainless life discharged for Himself all the obligations under which He came as a man, to law and righteousness; His perfect life and His mighty death are for us the full discharge of all that can be brought against us. (A. Maclaren, D. D.)

Superfluities not to be coveted

The piece of money was just enough to pay the tax for Christ and Peter. Christ could as easily have commanded a bag of money as a piece of money; but he would teach as not to covet superfluities, but, having enough for our present occasions, therewith to be content, and not to distrust God, though we live but from hand to mouth. Christ made the fish His cash-keeper; and why may not we make Gods providence our storehouse and treasury? If we have a competency for to-day, let to-morrow take thought for the things of itself. (Matthew Henry.)

This singular miracle of finding the coin it? the fishs mouth is unlike our Lords other works in several particulars

I. It is the only miracle-with the exception of the cursing of the barren fig-tree, and the episode of the unclean spirits entering into the swine-in which there is no message of love or blessing for mans sorrow and pain.

II. It is the only miracle in which our Lord uses His power for His own service or help.

III. It is like the whole brood of legendary miracles, and unlike all?he rest of Christs, in that, at first sight, it seems done for a very trivial end-the providing of some three shillings of our money. Putting all these things together, the only explanation of the miracle is by regarding it as a parable, designed to teach us some important lessons with reference to Christs character, person, and work. (A. Maclaren. D. D.)

Tribute

The whole point of the story depends upon the fact that this tribute-money was not a civil, but an ecclesiastical impost. It had originally been levied in the wilderness, at the time of the numbering of the people, and was enjoined as to be repeated at each census, when every male Israelite was to pay half-a-shekel for a ransom for his soul, an acknowledgment that his life was forfeited by sin. In later years it came to be levied as an annual payment for the support of the Temple and its ceremonial. It was never compulsory; there was no power to exact it. Being an optional church-rate, Jews who were or wished to be considered patriotic would be very punctilious in the payment of it. (A. Maclaren. D. D.)

Christ identifies Himself with a life of poverty

The Prince is free, but Kings Son though He be, He goes among His Fathers poor subjects, lives their squalid life, makes experience of their poverty, and hardens His hands by labouring like them. Sympathy He learns in huts where poor men lie. (A. Maclaren. D. D.)

The payment of tribute

I. In what spirit was this question asked of Peter? It was asked, not by Roman tax-collectors, but by Jews. It is most natural to suppose that they asked the question in a captious spirit. Such a spirit is a bad sign of the state of the heart, and of the intellect too. This is not the right spirit for attaining to a knowledge of truth; it is very dishonouring to God, and very likely to endanger the stability of our faith.

II. What answer was given by Peter? The whole character of the man seems to come out in his eager, positive, instantaneous reply. He was sensitively anxious for the credit of his Master, and he spoke without thought.

III. How did our Lord prevent Peter?

IV. On what principle did our Lord claim exemption? As the Son of God He was necessarily exempt from an ecclesiastical tax.

V. The reason for his payment. Lest we should offend them. It is this delicate regard for the scruples of others which constitutes the occasion so signal an example to ourselves.

VI. Observe the dignity, as well as wisdom, of the miracle. It is Christs royal mode of answering all cavils. The very triviality (so to speak) of this miracle is part of its greatness. How minute is the knowledge of Christ! How vigilantly He watches all the things He has made! There is not a fish on a summer day under the shadow of a stone that is not Gods creature still. (Dean Howson.)

A likeness between what God does and what man invents

They say the story of a fish with a piece of money in its mouth is more like one of the tales of Eastern fiction than a sober narrative of the quiet-toned gospel. I acknowledge a likeness: why might there not be some likeness between what God does and what man invents? But there is one noticeable difference: there is nothing of colour in the style of the story. No great rock, no valley of diamonds, no earthly grandeur whatever is hinted at in the poor bare tale. Peter had to do with fishes every day of his life: an ordinary fish, taken with the hook, was here the servant of the Lord-and why should not the poor fish have its share in the service of the Master? Why should it not show for itself and its kind that they were utterly His? that along with the waters in which they dwelt, and the wind which lifteth up the waves thereof, they were His creatures, and gladly under His dominion? What the scaly minister brought was no ring, no rich jewel, but a simple piece of money, just enough, I presume, to meet the demand of those whom, although they had no legal claim, our Lord would not offend by a refusal: for He never cared to stand upon His rights, or treat that as a principle which might be waived without loss of righteousness. I take for granted that there was no other way at hand for these poor men to supply the sum required of them. (George Macdonald.)

The payment of the tribute money

I. The extreme poverty of Christ.

II. The strict integrity of Christ, render to all their due.

III. The peculiar relationship of Christ, The Fathers house.

IV. The admirable prudence of Christ.

V. The wonderful knowledge of Christ.

VI. The boundless power of Christ. (Expository Outlines.)

Finding the tribute money

I. The modesty of Jesus. Rather than offend prejudice He would waive His claim-the children are free.

II. The poverty of Jesus.

III. The resources of Jesus. Though He had-not the money, He knew where it was. If God dare trust His people He would put them in the way of getting wealth that now lies waste.

IV. God does not often act without human agency. He uses the best means-Peter was a fisherman.

V. He who works for jesus is sure to get his pay. And give unto them for thee and me. Peter in obeying Christ paid his own taxes. In keeping His commandments there is great reward. (T. Champness.)

The Divine resource

This is true of everything that God needs. He can help Himself to what He wants out of Satans lockers. Was not Saul of Tarsus as much out of the Churchs reach as the piece of money many fathoms deep? And yet Christ put a hook in Satans nostril, and brought Saul to make many rich by circulating among the heathen. It may be that some of us may live to see the work of God carried on by hands now used to build forts for Satan to occupy. Was not Luther the monk as much hidden as the piece of money? And it may be that from the Romish communion we may get some one who shall be as effective as he was. (T. Champness.)

The Temple Tax: An illustration of the Sermon

Our Lord had been preaching humility to His disciples; now He exhibits it in His own self-humiliation. He would say in effect, Were I covetous of honours I should stand on my dignity as the Son of God, and claim to be free from servile obligations; but I suffer my honours to fall into abeyance, and make no demands for a recognition which is not voluntarily conceded.

I. The manner of payment was also so contrived by Him as to reinforce the lesson. He gave directions as the Lord of nature to whom all creatures in land or sea were subject. Behold who it is that pays this tax and that is reduced to such straits; it is He who knoweth the paths of the sea.

II. The reason which moved Him to adopt the policy of submission to what was in itself an indignity, Lest we should offend. How careful was our Lord not to offend. He did not take offence. He did not resent the demand for tax as an insult. The lowly one did not assume this attitude, but gave what was asked without complaint. It teaches the children of the kingdom not to murmur because the world does not recognize their status and respect their dignity. They must wait for the manifestation of the sons of God.

III. A lesson for those who consider themselves aggrieved by demands for church rates and annuity taxes. Let the children be free if possible, but beware of imagining that it is necessary for conscience sake always to resist indignities, and to fight for a freedom which mainly concerns the purse. It is not a mark of greatness in the kingdom to bluster about rights. The higher one rises in spiritual dignity the more he can endure in the way of indignity. The humility of Jesus was thus shown in not taking, so His love was manifested by His solicitude to avoid giving, offence. Lest we should offend. How happy for the Church and world if this conciliating spirit ruled. (A. B. Bruce, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 17:24-27. When they were come to Capernaum — Where our Lord now dwelt. Hence the collectors of the sacred tribute did not ask him for it till he came to this the ordinary place of his residence. They that received the tribute-money came to Peter — Whose house was in Capernaum, and probably in his house Jesus now lodged, and therefore he was the most fit to be spoken to as being the house-keeper, and they presumed he knew his Master’s mind. And said, Doth not your Master pay tribute? — This was a tribute or payment of a peculiar kind, being half a shekel, (that is, about fifteen pence,) which every master of a family used to pay yearly to the service of the temple: to buy salt, and little things not otherwise provided for. It seems to have been a voluntary thing, which custom, rather than any law, had established. He (Peter) saith, Yes — My Master pays tribute. It is his practice to pay it, and I doubt not that he will pay it now. And when he came into the house Jesus prevented him — Just when Peter was going to ask him for it: Of whom do the kings of the earth take custom, &c. — Of whom are they accustomed to take it? Of their children, &c. — Of their own families, or of others? Peter saith — Of strangers — Of persons not belonging to their families. Jesus saith, Then are the children free — From any such demand. The sense is, This tribute is paid for the use of the house of God. But I am the Son of God. Therefore I am free from any obligation of paying this to my own Father. Lest we should offend them — That is, give them occasion to say that I despise the temple and its service, and teach my disciples so to do; go thou to the sea, and cast a hook, &c. — He sends Peter to the lake with a line and a hook, telling him, that in the mouth of the first fish that came up, he should find a stater, (στατηρα) a Grecian piece of money so called, equal to two didrachma, or one shekel of Jewish money, the sum required for himself and Peter; Peter having a family of his own, and the other apostles being the family of Jesus. How illustrious a degree of knowledge and power did our Lord here discover! Knowledge penetrating into this animal, though beneath the waters; and power, in directing this very fish to Peter’s hook, though he himself was at a distance! How must this have encouraged both Peter and his brethren in a firm dependance on Divine Providence! “Jesus chose to provide this tribute-money by a miracle, either because the disciple who carried the bag was absent, or because he had not as much money as was necessary. Further, he chose to provide it by this particular miracle, rather than any other, because it was of such a kind as to demonstrate that he was the Son of the Great Monarch worshipped in the temple, who rules the universe. Wherefore, in the very manner of his paying this tax, he showed Peter that he was free from all taxes; and at the same time gave his followers this useful lesson, that, in matters which affect their property in a smaller degree, it is better to recede somewhat from their just rights, than, by stubbornly insisting on them, to offend their brethren, or disturb the state.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 78. — MIRACLE OF COIN IN THE FISH’S MOUTH, Mat_17:24-27.

24. They… tribute money — Not the Roman tax-gatherers, for they would not have proposed the payment as a matter of question. This tribute money was a contribution of the Jews to the maintenance of the temple services. It was enjoined by God, through Moses, (Exo_30:11-16,) and amounted (Exo_38:26) to a bekah, or half a shekel. Doth not your master pay the didrachms? is the question in the Greek. From which it appears that the Greek didrachm or double drachm was equivalent to a bekah or half shekel. That is, four drachms made a shekel. See note on Mat_17:27. Came to Peter — Their awe of our Lord did not permit them to approach him with the matter.

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

G. The Church at free, and yet voluntarily subject, and paying Tribute to the ancient Temple at the time of its approaching end. Mat_17:24-27

24And when they were come to Capernaum,29 they that received [the receivers of the] tribute money [τὰ δίδραχμα i.e., two drachmas, or half a shekel]30 came to Peter, and said, Doth not your Master pay tribute [τὰ δίδραχμα]? 25He saith, Yes. And when he was [had] come into the house, Jesus prevented him [anticipated him],31 saying, What thinkest thou, Simon? of whom do the kings of the earth take custom [customs, τέλη] or tribute? of their own children [of their sons, ἀπὸ τῶν υἱῶν αὐτῶν],32 or of strangers 26[the other folks, τῶν ἀλλοτρίων i.e., those not of their household]?33 Peter [he]34 saith unto him, Of strangers. Jesus saith unto him, Then are the children [the sons, οἱ νἱοί] 27free. Notwithstanding [But], lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money [a stater, στατῆρα i.e., four drachmas, or one shekel]: that take, and give unto them for me and thee.

EXEGETICAL AND CRITICAL

Circumstances connected with this event.—Jesus had returned from the Feast of Tabernacles at Jerusalem. He had explained the symbolical import of the temple service, and shown how it was fulfilled in His own life. The drawing of water (Joh_7:37); the lighting up of the temple ( Matthew 8); the temple as His Father’s residence, where He appeared as the King’s Son; the fountain of Siloah ( Matthew 9); the theocracy itself ( Matthew 10)—all pointed to Him. Immediately afterward, the Jews had brought, before the ecclesiastical tribunal, the man born blind, whom Jesus had restored, and finally excommunicated him (Mat_9:34); which implied that Jesus Himself had been excommunicated previous to this event, probably ever since the cure of the lame man at the pool of Bethesda ( Matthew 5). The Lord now waited in retirement at Capernaum for the next festive season. So far as we know, He performed no further miracles in Galilee. The cure of the man afflicted with dropsy, which occurred at the end of this period, took place under very peculiar circumstances (Luk_14:1-24). From the retirement of the Lord, His enemies might almost have inferred that He now intended to settle down in Galilee, to give up His work, and to submit in silence to the institutions of the land.

Mat_17:24. The receivers or collectors of the didrachmas, or the double drachma.—The demand of the temple-tax from Jesus, although primarily addressed to Peter, forms a contrast to the relation in which Jesus had placed Himself toward the temple when in Jerusalem. The Lord, who was the living and real Temple, was to pay tribute to the types and shadows of this reality, or to the legal symbols of the temple. According to Exo_30:13; 2Ch_24:6, Joseph. Antiq. 18, 9 (see Wetstein, Michaelis, and Ewald, Alterthümer, 320), every male from twenty years old was obliged to pay half a shekel yearly for the temple service. This half shekel was equal to two Attic drachmas (one shekel=four Attic drachmas, Joseph. Antiq. iii. 8, 2). According to the LXX. (Gen_23:15; Jos_7:21), the Alexandrian drachma was equal to half a shekel The whole shekel amounted to about 2s. 6d. sterling, or about 60 cents in American money.35 After the destruction of Jerusalem, this tax went to the Roman capitol. It was due in the month Adar (March). Hence it may be inferred that Jesus was in arrears. The supposition of Wieseler (Chronol. Synopse, p. 264), that the demand for the temple tribute was only made about the time when it was actually due, and that it must hence have been a Roman tax, is erroneous. Local payments might be delayed by absence. (The same remark may also apply in reference to the objection, that the presentation of the infant Jesus must necessarily have taken place before the flight into Egypt.) The use of the solemn term τὰ δίδραχμα indicates that it was a religious, not a secular tax; the plural number implying, as Meyer observes, that it was annually and regularly levied, not that on this occasion it was asked both for the Lord and His disciples. Besides, the supposition of a Roman impost would be entirely incompatible with the reasoning of the Saviour. Of course, ideas derived from the theocracy could not have been applied to the Roman government. This act of the officials of the temple may be regarded as an indication of the feeling of the priests. The servants began to act rudely toward Jesus, who had become an offence to their superiors. Still, there is a certain amount of good-natured simplicity about their conduct, and it almost seems as if they fancied that Jesus was about quietly to settle down in Capernaum.

Doth not your Master pay the double drachma?—Manifestly presupposing the expectation that He would pay—not, as some have supposed, a doubt, that, since priests and Levites were free, He might wish to claim a similar exemption.

Mat_17:25. Jesus anticipated him.—This anticipation implies a miraculous knowledge of Peter’s assent. Τελη, vectigalia, duties on merchandize, customs; κῆνσος capitation or land-tax. [Peter’s affirmative answer to the tax-gatherers was rather hasty, and lost sight for a while of the royal dignity and prerogative of his Master, who was a Son in His own house, the temple, and not a servant in another’s, and who could claim the offerings in the name of His Father.—P. S.]

Or of strangers.—Not of the princes, but of their subjects.

Mat_17:26. Then are the Sons free.—A conclusion a minori ad majus. The earthly royal prerogative serves as a figure of theocratic right. God is King of the temple-city; hence His Son is free from any ecclesiastical tribute.36—De Wette regards the passage as involving some difficulties, since Jesus had disowned every outward and earthly claim in His character as Messiah, and had become subject to the law.37 Accordingly, this critic suggests that Jesus had only intended to reprove the rashness of Peter’s promise, and to suggest the thought to him (as he was still entangled with Jewish legalism), that, in point of law, the demand made upon Him was not valid. On the other hand, Olshausen maintains that Jesus asserted His exaltation over the temple-ritual (as in Mat_12:8 : The Son of Man is Lord of the Sabbath—One greater than the temple). Meyer reminds us, that although as Messiah Jesus was above the law, yet in His infinite condescension He submitted to its demands. This explanation is so far more satisfactory. But commentators seem to forget that the breach between the ancient theocracy and the ἐκκλησία had already begun in Judæa and Galilee, and that Jesus had entered on His path of sufferings. It was inconsistent to reject, and virtually (though perhaps not formally) to excommunicate Jesus, and yet at the same time to demand from Him the temple tribute. And in this sense the Apostles themselves were included among the υἱοί (in the plural). They were to share in the suffering and in the excommunication of their Master. Paulus and Olshausen apply the expression to Peter in connection with Jesus; Meyer regards it as a locus communis referring to Jesus alone, since, in the argument as used in the text, it could only designate the Lord Himself. But, according to the Apostle Paul, believers have fellowship with Christ in virtue of their υἱοθεσία, and in Him are free from the law. “The Roman Catholic Church employs this passage to prove the freedom of the clergy from taxation, at least in reference to ecclesiastical charges” (Meyer). In our opinion, it would be more appropriate to deduce from it the freedom of the living Church from the burdens of the law. [The inference of the Roman Catholics would prove too much, viz., the freedom of all the children of God from taxation.—P. S.]

Mat_17:27. But lest we should offend them.—Meyer refers the latter expression to the tax-gatherers: Lest we should lead them to suppose that we despise the temple. As, in dealing with the Phari sees ( Matthew 15), Christ did not avoid giving them offence, we are led to infer that in the present instance it would have been an offence to “these little ones.” Besides the tax-gatherers, many other persons in Capernaum, who could not clearly apprehend the spiritual bearing of Christ’s conduct, might readily have taken offence, under the impression that He placed Himself in opposition to the temple.

A piece of money, lit.: a stater.—A coin=4 drachmas, or about a Prussian dollar [or rather less, about 60 cents].

Various views are entertained in reference to this miracle. 1. De Wette contents himself with calling attention to the difficulties connected with the orthodox view of the narrative (the miracle was unnecessary; it was unworthy of Jesus, since He had on no other occasion performed a miracle for His own behoof; it was impossible, since a fish could not have carried a stater in its mouth, and yet bite at the hook, as Strauss misstated the case). 2. Paulus and Ammon have attempted to represent it as a natural event. Thus Paulus paraphrases the language of Jesus: When thou openest the mouth of this fish to detach the hook, it will be found worth a stater. [A wonderful price for a fish caught with a hook!] Or, If there on the spot (αὐτοῦ) you open the mouth to offer the fish, etc. 3. Strauss characterizes it as a myth, derived from legends connected with the lake of Galilee.38 Similarly, Hase represents it as figurative language, referring to the success accompanying the exercise of their calling, which tradition had afterward transformed into a miraculous event. 5. Ewald makes the curious comment, that we do not read of Peter having actually caught such a fish, but that the saying was one which might be readily employed, as pieces of money had sometimes been found in fishes. 6. It has been regarded as a miracle, in the proper sense of the term. (a) As a miracle of power, directly performed. The fish was made to fetch the coin from the deep, and then to come up to the hook. So Bengel.39 Or, (b) As a miracle of knowledge on the part of Jesus. So Grotius and Meyer. Adopting the latter explanation, we would call attention to the fact, that in performing this miracle the Lord was equally careful to maintain His rights as King of Zion, and to avoid giving offence. Hence the tribute, for which Peter himself was naturally liable, was to be procured through the personal exertions of that Apostle. But, as in this case he acted as the representative of the Lord, the money was miraculously provided. All the requirements of the case seem to us sufficiently met by the fact, that Jesus predicted that the first draught of Peter would yield the sum needed. Hence the words, “When thou hast opened his mouth,” might almost be regarded as a metaphor for “when thou takest off the hook”—in which case it would imply simply a prediction that Peter would catch a very large and valuable fish. But the statement, that he would find a piece of money, conveys to our minds that the Apostle was to discover the stater in the inside of the fish. The main point of the narrative, however, lies in this, that the stater was to be miraculously provided. By his rashness, Peter had apparently placed the Lord in the difficulty of either giving offence, or else of virtually declaring Himself subject to tribute. Under these circumstances, the Lord looked and descried the stater in the lake; and the miraculous provision thus procured might serve both for Himself and for Peter.

DOCTRINAL AND ETHICAL

1. We have here a remarkable instance of the vast difference between giving offence to the “little ones” and to the Pharisees. Similarly, we learn from the narrative that Christian wisdom must be able to discover a way out of every seeming conflict of duties, since such conflicts can only be apparent, not real.

2. It were a great mistake to suppose, that because Matthew does not record that Peter actually caught the fish, found and paid the stater, all this did not really take place. But, on the other hand, we infer from this omission, that the great object of the Evangelist was to record the spiritual import, rather than the outward circumstances, of this event. It was intended to set before the Apostles the principle which should regulate the future relations between the free Church of the gospel and the ancient legal community at the time of the cessation of its services and ritual. The point here lies in the contrast between the sons of the King, or of the true theocracy, and mere subjects, who in the text are very significantly called ἀλλότριοι, strangers. Christ and His people are the children of the kingdom; the Jewish legalists its subjects, or rather its bondsmen. (Comp. Joh_8:35 : The servant abideth not for ever in the house, or in the temple; but the Son abideth there for ever.)

3. “The children of the kingdom, who themselves are the living temple, could not be made outwardly or legally subject to the typical services of the temple. As the free children of God, they were superior to all such bondage. But perhaps some historical claim might yet be urged upon them, or else they were not to shock the prejudices of some of these ‘little ones’ (comp. Matthew 18). Hence, in all such cases, it was their duty to avoid giving offence, and to perform what was expected from them. But in so doing, they would display such joyousness, freedom, and princely grandeur, as to vindicate their liberty even in the act of submitting to what might seem its temporary surrender” (Leben Jesu, iii. p. 170). It is scarcely necessary to add, that by professing adherence to a particular ecclesiastical system, we, as Christians, incur the obligation of contributing to its support. Every such profession is a voluntary obligation, which, among other things, implies the duty of outwardly contributing for its maintenance.

4. There is something peculiarly characteristic of Peter in this history. With his usual rashness, he would make the Lord Jesus legally subject to tribute. This obligation he has now himself to discharge, and that by means of a fish (the symbol of a Christian) which is found to have unnaturally swallowed a stater.

5. In this instance, also, Christ did not perform a miracle “for His own behoof,” but as a sign for others.

[Trench (Notes on the Miracles, p. 379): “Here, as so often in the life of our Lord, the depth of His poverty and humiliation is lighted up by a gleam of His glory; while, by the manner of His payment, He reasserted the true dignity of His person, which else by the payment itself was in danger of being obscured and compromised in the eyes of some, The miracle, then, was to supply a real need, … differing in its essence from the apocryphal miracles, which are so often mere sports and freaks of power, having no ethical motive or meaning whatever.”—P. S.]

HOMILETICAL AND PRACTICAL

The great danger of the servants of Christ to attempt bringing Him, in His Church, in subjection to tradition.—The outward, secular subjection of the children of God under outward temple ordinances, a contradiction. 1. In general: they who possess the reality, are expected to be in subjection to shadows. 2. In a special sense: it is required of the stones of the living temple to maintain the symbolical temple buildings, of the living sacrifices to promote the typical sacrifices, of the children of the Spirit to maintain the emblems of spiritual things.—Contradiction of hierarchism: it excommunicates and yet levies tax upon the children of the Spirit.—Cupidity of the mediæval Church in seeking the fortunes and possessions of those who were stigmatized as heretics.—Important consequences implied in the rash assent given by Peter.—How Christ avoided giving offence to devout prejudices, Rom_14:13.—The humility and the glory of Christ in paying the temple-tribute.—How Christians, in bearing witness to their faith, may preserve their liberty while voluntarily surrendering it for the sake of charity.—The three draughts of Peter.—How Christians (fishes) who have the world (a piece of money) in their hearts, may be caught and made subservient to outward ordinances.—A Christian will always find a miraculous way of escape through the intricate mazes of apparently conflicting duties.—The Lord prepares a way even in our greatest difficulties, viz., those of conscience.—If we have anticipated the Lord, we must cabmit to severe tests of our obedience.—How the Lord can most gloriously repair the damage done by His people by their rash anticipations of His decisions.

Starke:—Quesnel: Jesus humbles Himself, and submits to all human ordinances. (The text, however, does not refer either to the payment of civil taxes or to any secular arrangements.)—Let us avoid giving offence to any one.—Let us avoid the appearance of evil.—Canstein: It does not matter though the children of God may not possess what they require; God will care for them (though the text does not imply that the whole company of disciples at Capernaum did not possess the small sum of about three shillings demanded of them).—Zeisius: Christ, Lord over all His creatures, even in His estate of humiliation.

Gerlach:—While Jesus never forgot, from false humility, what was due to Him, He only manifested His dignity before those who were capable of understanding Him, and at the same time was willing to become the servant of all.

Heubner:—Ministers must be ready to prove that they really despise earthly things.—Humiliation and exaltation combined in this event.—We may submit to civil oppression even while preserving in our minds and hearts our dignity and rights.

Footnotes:

[29] Mat_17:24.—Different readings, but of no bearing on the sense.

[30] Mat_17:24.—[Tribute money and tribute is a generalizing explanatory rendering of τὰ δίδραχμα, lit: the double drachma, or what is its equivalent in Hebrew, the half-shekel. The definite article means: the obligatory, customary. Tyndale, the Geneva, and the Bishops’ Bible translate: poll-money; Cranmer, and King James’s Revisers: tribute- money; the Rheims Version: the didrachmes; Campbell: the didrachma; Archbishop Newcombe, Norton, Conant, and the revised N. T. of the A. B. U.: the half-shekel. Luther: Zinsgroschen; de Wette, van Ess, Allioli: die Doppeldrachme; Ewald: Zinsgulden (with the note: jährliche Tempelsteuer); Lange: Doppeldrachma, and in parenthesis. Tempelsteuer. In the English Bible the term double drachma, or half-shekel, might be retained with a marginal note: the annual tribute to the temple, or the temple-tax. As our Authorized Version now stands, the relation between the value of the annual temple-offering (2 drachmas or half a shekel) and the piece of money miraculously supplied, ver 2 (4 drachmas or a shekel), is lost to the English reader.—P. S.]

[31] Mat_17:25.—[Προέφθασεν αὐτóν, from προφθάνω, to prevent, to forestall, which occurs only here in the N. T.; but the verb simplex φθάνειν occurs seven times. The English Version (since Cranmer), here as also in 1Th_4:15 (we shall not prevent, μὴ φθάσωμεν, them who are asleep), and several times in the O. T., uses the word prevent in the old English sense=prœvenire, to come or go before, to precede (so also in the Common Prayer Book: “Prevent us, O Lord, in all our doings, with Thy most gracious favor”); but now it has just the opposite meaning to hinder, to obstruct. On the contrary the old English verb to let, which is used in the E. V. of 2Th_2:7 for κατέχειν, to hold back, to detain, to hinder, to prevent, and in Rom_1:13 for κωλν́ειν (was let, i.e., prevented, hitherto), is now only used in the sense to permit, to leave (lassen); or also to lease. In such cases, which, however, are very rare, the common reader of the Bible is apt to be misled and should be guarded by marginal notes. Campbell renders our passage: before he spake, Jesus said to him; Norton: before he had spoken of it, Jesus said to him; Tyndale the Genevan Bible, Wakefield, Conant better: Jesus spake first, saying. But our anticipated him is more literal and corresponds with the usual German Version: kam ihm suvor, etc.—P. S.]

[32] Mat_17:25.—[Sons is more expressive here, especially in view of the bearing of the analogy on the Sonship of Christ (see my footnote on Mat_17:26), than children, or Kinder as Luther has it. Ewald and Lange, also, translate: Söhne. The possessive own of the E. V. is hardly necessary (although Lange too, inserts in smaller type eigenen), and might convey the false idea that the contrast was between the children of the kings and the children of others, while the contrast is between the princes and subjects, or the rulers and the ruled.—P. S.]

[33] Mat_17:25.—[Strangers, like the alieni of the Vulgate and the Fremde of Luther’s and Ewald’s versions, is almost too strong a term for ἀλλότριοι, which in this connection means simply those who are not υἰοὶ τῶν βασιλεων, who do not belong to the royal household. Hammond (one of the best of the older English commentators) renders: other folks; do Wette and Lange: andere Leute. I would prefer subjects if it were not too free.—P. S.]

[34] Mat_17:26.—Πέτρος is omitted in B., D., etc. [Also in Cod. Sinaiticus and in all the modern critical editions.—P. S.]

[35][Dr. Lange estimates the value of the shekel at 21 gute Groschen or more (afterward, Note on Mat_17:27, at 23 to 24 Groschen or about a Prussian dollar). But its value is differently estimated from 2s. 3d. to over 3s sterling, or from 50 to 70 cents. Before the Babylonian exile the shekel was only a certain weight of silver, since the time of the Maccabees (1Ma_15:6) a coined money; but as these coins grew scarce, it became customary to estimate the temple dues (a half shekel) as two drachmas. It must not be confounded with the gold coin, more accurately called shekel, which was equal not to four, but to twenty Attic drachmas. See the Dictionaries, sub שֶׁקֶל, σίκλος Shekel, also sub δίδραχμα and ἀργύριον, especially Winer, sub Sekel (Bibl. Realwörterbuch, vol. ii., 448 sqq.); W. Smith, sub Money (Dictionary of the Bible, vol. 2, 404 sqq.); and Dr. M. A. Levy: Geschichte der jüdischen Münsen, Breslau, 1862 (which is mentioned as an important work in Smith’s Dict., sub Shekel, vol. 3, p. 1246; but which I have not seen myself).—P. S.]

[36][In Latin the intimate relation between sonship and freedom might be thus rendered: Liberi sunt liberi. The plural υίοί is necessitated by the figure of the “kings of the earth,” and does not interfere with Christ’s unique position as the only begotten of the Father, but rather establishes it by way of analogy, since there is but one King in heaven. Grotius: “Plurali numero utitur, non quod ad alios eam extendat libertatem, sed quod comparatio id exigebat, sumta non ab unius sed ab omnium regum more ac consuetudine.” Trench: “It is just as natural, when we come to the heavenly order of things which is there shadowed forth, to restrain it to the singular, to the one Son; since to the King of heaven, who is set against the kings of the earth, there is but one, the only begotten of the Father” Observe also in Mat_17:27 Ha says not: for us, putting Himself on a par with Peter, but: for Me and thee; comp. Joh_20:17 : “unto My Father, and your Father,” and His uniform address to God: “My (not: Our) Father,” all of which implies His unique relation to the Father.—P. S.]

[37][This objection of de Wette rests on a false assumption and is inconsistent with his own admission, in his note on Mat_17:24 that the temple-tax was a theocratic or religions, not a civil, tax, a tribute to God, not to Cæsar. Many commentators—O igen, Augustine, Jerome, Maldonatus, Corn. a Lapide, Wolf, even Wieseler (Chronol. Synopse, p. 265), and others—have overlooked and denied this fact and missed the whole meaning of the miracle by the false assumption that this money was a civil tribute to the Roman emperor, like the penny mentioned on a later occasion. Mat_22:19. The word tribute in the E. V. rather favors this error. The emperor Vespasian converted the temple-tax into an imperial tribute, but this was after the destruction of Jerusalem and the temple, as Josephus expressly states, De Bello Jdg_7:6; Jdg_7:6.—P. S.]

[38][Strauss profanely calls it “den mährchenhaften Ausläufer der See-Anekdoten,” and in his new Life of Jesus, 1864, p 84, be endeavors to ridicule Dr. Ebrard for supposing, very unnecessarily, that the fish spit the piece of money from the stomach into the throat the moment Peter opened its mouth. In this case there is no assignable occasion, or Old Testament precedent, or possible significancy of a mythical Action.—P. S.]

[39][So also Trench (Notes on the Miracles, p. 385): “The miracle does not lie in the mere foreknowledge on the Lord’s part as to how it should be with the fish which came up; but He Himself, by the mysterious potency of His will which ran through all nature, drew the particular fish to that spot at that moment, and ordained that it should swallow the hook. We may compare Jon_1:17 : ‘The Lord had prepared a great fish to swallow up Jonah.’ Thus we see the [illegible]s, here of animal life unconsciously obedient to His will; that also is not out of God, but moves in Him, as does every other creature. 1Ki_13:24; 1Ki_20:36; Amo_9:3.” Yet Trench does not assume that the stater was miraculously created for the occasion, but brought in contact with the [illegible]ash by a miraculous coincidence.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

PAYING TRIBUTE

Mat 17:24-27. “And they, having come into Capernaum, those receiving the half-shekel came to Peter, and said, Does not your Teacher also pay the half-shekel? He says, Yes. And when he came into the house [doubtless Peter’s house, the home of Jesus], Jesus anticipated him, saying, What seems to you, Simon? From whom do the kings of the earth receive taxes or poll-tax? from their own sons, or from strangers? Peter says to Him, From the strangers. Jesus said to him, Then the sons are free. But in order that we may not offend them, going to the sea, cast in a hook, and lift up the first fish that bites; and opening its mouth, you will find a stater; taking it, give to them for Me and you.” As Capernaum is right on the bank of the sea which this day abounds in splendid fish, it was very convenient for Peter to just walk down there, stand on the beach, cast in the hook, and catch the fish. The half-shekel was thirty cents, and the stater just twice the amount, and precisely enough to pay for both of them. So Peter goes, catcheth a fish, returns, and pays the tribute for them both. It is a little strange that there has uniformly been a popular misapprehension of this transaction, explaining it as paying tribute to Caesar for the support of the Roman Government. Such a solution is utterly out of harmony with the whole transaction, as it would make Jesus and Peter the sons of the heathen Roman emperor. Now it is a well-known fact that the half-shekel was the voluntary annual contribution of the faithful Jew to the support of the temple. Since the temple was dedicated to God, and He was the King and Custodian of it, and the Recipient of the contributions cast into the holy treasury, and as Jesus, Peter, and all the saints are members of the Royal Family, of course they are free from taxation, as Peter truly responded in reference to similar transactions in earthly governments, the children of the king being exempt, while aliens paid the tribute. While Jesus and Peter were under no obligation to make the contribution, yet you see they do it for the sake of peace and harmony. We would do well to emulate their example. “The earth is the Lord’s, and the fullness thereof.” All the money belongs to God. When we can promote peace and harmony by a gratuitous contribution, let us follow the example of our Leader in this transaction.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

17:24 Every adult citizen of Israel was required to pay the Temple tax of one-half shekel. In Jesus’ day, priests and some rabbis did not pay the tax. • Peter was the spokesman for the Twelve (see 10:2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 17:24. Καπερναοὺμ, Capernaum) where Jesus dwelt.[797]—τα δίδραχμα, the didrachms)[798] the Hebrew שקל, shekel, is frequently rendered διδραχμον by the LXX.—οἱ λαμβάνοντες, they that received) sc. for the Temple.[799]

[797] On a different footing, however, from what He had been on before: for He was now dwelling in obscurity with His disciples, to whom He gave the information as to His Passion, Luk 9:18, etc., until He set out on the journey which was to end in His Passion; Luk 9:51; Luk 13:32.—Harm., p. 380.

[798] “In the original [i.e., the Greek of St Matthew], the ‘tribute-money’ which was demanded, and the ‘piece of money,’ of twice its value, which Peter was to find in the mouth of the fish, are discriminated by their proper names. The former is called didrachma, or ‘two drachmæ,’ and the latter stater. The latter was of equivalent value to the Hebrew shekel, and was equal to four drachmæ; and, consequently, two drachmæ were equivalent to half the stater and shekel. Leaving the terms untranslated, Peter is asked if his Master paid the didrachma? and Peter is told that he should find a stater in the mouth of the fish. The stater was also called tetradrachmon, from its containing four drachmæ. It exhibited on one side the head of Minerva, and on the reverse an owl, together with a short inscription. After the destruction of the Temple, the Jews were obliged to pay this tribute to the Romans; and the passage in which the historian relates this, affords one of those minute incidental corroborations which have been so abundantly adduced in evidence of the verity of the evangelical narratives; for he states that the emperor imposed a tribute of two drachmæ (δύο δραχμάς) upon the Jews, wherever they were, to be paid every year into the Capitol, in the same manner as it had been previously paid into the Temple at Jerusalem—thus concurring with the Evangelist, that the half-shekel was usually paid in the form of two drachmæ, or of a single coin of that value. The tax continued to be paid to the Romans in the time of Origen. It is understood, however, that the Temple tribute, though collected in heathen coin, was to be exchanged for Hebrew money before it could be finally paid into the Temple—probably on account of the idolatrous symbols which the former so generally bore. Hence the vocation of the money-changers, whom our Saviour drove from the Temple. They were accustomed, on and after the fifteenth of the month Adar, to seat themselves in the Temple, in order to exchange for those who desired it, Greek and Roman coins for Jewish half-shekels.”—Kitto’s Illustrated Commentary, in loc.—See also Wordsworth, in loc.—(I. B.)

[799] The exaction of this Temple tribute usually took place on the 15th day of the month Adar. And, in accordance with this, the length (interval) of time admirably corresponds to the events and journeys, as frequently recorded, from the feast of dedication, Joh 10:22, up to this place, and further in continuation up to the Sabbath, of which we have the mention in Joh 12:1. Both the Sabbaths noticed, Luk 13:10; Luk 14:1, occupy the middle portion in that time; and the raising of Lazurus took place a few days before the solemn and triumphant entry of our Lord.—Harm., p. 380.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_17:24 ff. Peculiar to Matthew.

After the return from the Babylonian captivity, all males among the Jews of twenty years of age and upwards (on the ground of the command in Exo_30:13 f.; comp. 2Ch_24:6 : Neh_10:32; 2Ki_12:4 ff.) were required to contribute annually the sum of half a shekel, or two Attic drachmae, or an Alexandrian drachma (LXX. Gen_23:15; Jos_7:21), about half a thaler (1s. 6d. English money), by way of defraying the expenses connected with the temple services. See Saalschütz, Mos. R. p. 291 f.; Ewald, Alterth. p. 403; Keim, II. p. 599 f. After the destruction of the temple the money went to the Capitol, Joseph. 7:6. 6. The time for collecting this tax was the fifteenth of the month Adar. See Tract. Schekalim i. 3, ii. 7; Ideler, Chronol. I. pp. 488, 509. Certain expositors have supposed the payment here in question to have been a civil one, exacted by the Roman governmentin other words, a poll-tax (see Wolf and Calovius; and of modern writers, consult especially, Wieseler, Chronol. Synopse, p. 265 ff., and Beitr. p. 108 ff.). This, however, is precluded, not merely by the use of the customary term τὰ δίδραχμα, which was well known to the reader as the temple-tax, but likewise by the incongruity which would thereby be introduced into the succeeding argument, through making it appear as though Jesus had strangely and improperly classed Himself among the kings of this world, with a view to prove with how much reason He could claim to be free. Even had He regarded Himself as Davids son, He would have been wrong in arguing thus, while, so far as the case before us is concerned, He was, to all intents and purposes, one of the ἀλλοτρίοι.

οἱ … λαμβάνοντες] used as a substantive: the collectors. That there were such, though Wieseler denies it, is not only evident from the nature of the case, seeing that it was not possible for everybody to go to Jerusalem, but is also proved by statements in the Tr. Schekalim (trapezitae in unaquaque civitate, etc.); see also Lightfoot. The plural τὰ δίδραχμα indicates the large number of didrachmae that were collected, seeing that every individual contributed one; and the article points to the tax as one that was well known. In the question put by the collectors (which question shows that this happened to be the time for collecting, but that Jesus had not paid as yet, though it is impossible to determine whether or not the question was one of a humane character, which would depend entirely upon the tone in which it was put) the plural τὰ δίδραχμα indicates that the payment had to be repeated annually, to which the present τελεῖ likewise points. That the collectors should not have asked Jesus Himself, and that Peter should have happened to be the particular disciple whom they did ask, are probably to be regarded merely as accidental circumstances. But why did they ask at all, and why in a dubious tone? They may have assumed or supposed that Jesus would claim to rank with the priests (who did not consider themselves liable for temple-tax, Tr. Schekal. i. 4), seeing that His peculiarly holy, even His Messianic, reputation cannot certainly have remained unknown to them.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 17:24-27 . The temple tax . In Mt. only, but unmistakably a genuine historic reminiscence in the main. Even Holtzmann (H. C.) regards it as history, only half developed into legend.

Mat 17:24 . εἰς Καπ .: home again after lengthened wandering with the satisfaction home gives even after the most exhilarating holiday excursions.

Mat 17:24 . προσῆλθον οἱ , etc.: home-coming often means return to care. Here are the receivers of custom, as soon as they hear of the arrival, demanding tribute. From the Mount of Transfiguration to money demands which one is too poor to meet, what a descent! The experience has been often repeated in the lives of saints, sons of God, men of genius. τὰ δίδραχμα : a δίδραχμον was a coin equal to two Attic drachmae, and to the Jewish half shekel = about fifteen pence; payable annually by every Jew above twenty as a tribute to the temple. It was a tribute of the post-exilic time based on Exo 30:13-16 . After the destruction of the Temple the tax continued to be paid to the Capitol (Joseph. Bel. I. vii. 6, 7). The time of collection was in the month Adar (March). τῷ Π . Peter evidently the principal man of the Jesus-circle for outsiders as well as internally. οὐ τελεῖ . The receivers are feeling their way. Respect for the Master ( διδάσκαλος ) makes them go to the disciples for information, and possibly the question was simply a roundabout hint that the tax was overdue.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

They that were from twenty years of age to fifty, paid half a shekel of the Sanctuary, Exod. 30:13. This was an Attic didrachma which the Romans exacted, after they had subdued Judea.

He denieth not, but he asketh.

Ought he not to pay?

In that that Christ doth willingly obey Caesar’s edicts, he showeth that civil policy is not taken away by the Gospel.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 24. They that received tribute] This was not a tax to be paid to the Roman government; but a tax for the support of the temple. The law, Ex 30:13, obliged every male among the Jews to pay half a shekel yearly; for the support of the temple; and this was continued by them wherever dispersed, till after the time of Vespasian, see Josephus, WAR, book 7. c. 6, who ordered it afterwards to be paid into the Roman treasury. The word in the text, which is generally translated tribute - τα διδραχμα, signifies the didrachma, or two drachms. This piece of money was about the value of two Attic drachms, each equal to fifteen pence of our money. The didrachma of the Septuagint, mentioned Ex 30:13, was twice as heavy as the Attic, for it was equal to a whole shekel, this being the value of that piece of money at Alexandrina, the place where the Septuagint translation was made; for the half shekel mentioned in the above passage, they render ημισυτου ημισυ του διδαχμου, the half of a didrachma.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(24) They that received tribute money.—The word for tribute here is didrachma, and differs from that of Mat_17:25; Mat_22:17. The latter is the census, or Roman poll-tax; the former was the Temple-rate, paid by every male Israelite above the age of twenty (Exo_30:13-16; 2Ch_24:9). It was fixed at a half-shekel a head, and the shekel being reckoned as equal to four Attic drachmæ, was known technically as the didrachma (Jos. Ant. iii. 8, § 2). It was collected even from the Jews in foreign countries, was paid into the Corban, or treasury of the Temple, and was used to defray the expenses of its services. After the destruction of Jerusalem, Vespasian ordered that it should still be collected as before, and, as if adding insult to injury, be paid to the fund for rebuilding the Temple of the Capitoline Jupiter (Jos. Wars, vii. 6, § 6). The three great festivals of the Jewish year were recognised as proper times for payment; and the relation of this narrative to John 7 makes it probable that the collectors were now calling in for the Feast of Tabernacles the payments that had not been made at the Passover or Pentecost previous. Their question implies that they half-thought that the Prophet of Nazareth had evaded or would disclaim payment. They were looking out for another transgression of the law, and as soon as He entered Capernaum (though He still held aloof from any public ministry), they tracked Him, probably to Peter’s house, and put the question to His disciple. The narrative is remarkable both in itself and as found only in St. Matthew.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24–27. Jesus pays the half shekel of the Sanctuary

Peculiar to St Matthew

24. they that received] i. e. “the collectors of.” After the fall of Jerusalem and the destruction of the Temple the Jews were obliged to pay the two drachmæ into the Roman treasury. Joseph. B. J. vii. 6. 6.

tribute money] Literally, the two drachmæ. This was not a tribute levied by Cæsar or by Herod, but the half-shekel (Exo_30:13) paid annually by every Jew into the Temple treasury. The “sacred tax” was collected from Jews in all parts of the world. Josephus (Ant. xvi. 6) has preserved some interesting letters from Roman proconsuls and from Augustus himself, to Cyrene, Ephesus, and other communities, directing that the Jews should be allowed to forward their contributions to the Temple without hindrance.

It would be interesting to know whether the Jewish Christians continued to pay the Temple-tax in accordance with this precedent.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when they were come to Capernaum,.... Called Christ's own city, Mat 9:1 where he dwelt some time Mat 4:13 and Peter had an house, Mat 8:14 "they that received tribute money", or the "didrachms"; in Talmudic language, it would be (i), "they that collect the shekels": for not the publicans, or Roman tax gatherers are meant; nor is this to be understood of any such tribute: there was a tribute that was paid to Caesar, by the Jews; see Mat 22:17 but that is expressed by another word, and was paid in other money, in Roman money, which bore Caesar's image and superscription; and was exacted of them, whether they would or not: but this designs the collection of the half shekel, paid yearly for the service of the temple: the original of this custom, was an order of the Lord to Moses, upon numbering the people; that everyone that was twenty years of age and upwards, should give half a shekel as atonement money, or as a ransom for his soul; which was to be disposed of for the service of the tabernacle, Exo 30:12. This does not appear to have been designed for a perpetual law, or to be paid yearly; nor even whenever the number of the people was taken, but only for that present time: in the time of Joash king of Judah, a collection was set on foot for the repair of the temple; and the collection of Moses in the wilderness, was urged as an argument, and by way of example; nor is any mention made of the half shekel, nor was any sum of money fixed they should pay; but, according to the account, it was entirely free and voluntary. In the time of Nehemiah, there was a yearly charge of the "third" part of a "shekel", for the service of the temple; but this was not done by virtue of a divine order, or any law of Moses, with which it did not agree; but by an ordinance the Jews then made for themselves, as their necessity required. Aben Ezra (k) indeed says, that this was an addition to the half shekel. Now in process of time, from these instances and examples, it became a fixed thing, that every year an half shekel should be paid by every Israelite, excepting women, children, and servants, towards defraying the necessary charges of the temple service, and this obtained in Christ's time. There is a whole tract in the Jewish Misna, called Shekalim; in which an account is given of the persons who are obliged to pay this money, the time and manner of collecting it, and for what uses it is put: and so it continued till the times of Titus Vespasian, who, as Josephus says (l), laid a tax of two drachms, the same with the half shekel, upon the Jews; and ordered it to be brought yearly into the capitol at Rome, as it used to have been paid into the temple at Jerusalem. We need not wonder that we hear of receivers of the half shekel at Capernaum; since once a year, on the "fifteenth" of the month Adar, tables were placed, and collectors sat in every city in Judea, as they did on the "twenty fifth" of the same month, in the sanctuary (m). The value of the half shekel, was about "fifteen pence" of our money. The Syriac version renders the word here used, "two zuzim of head money": now a "zuz" with the Jews, answered to a Roman penny, four of which made a "shekel" (n); so that two of them were the value of an half "shekel"; it is further to be observed, that shekels in Judea, were double the value of those in Galilee, where Christ now was: five "shekels" in Judea, went for ten in Galilee, and so ten for twenty (o). The receivers of this money

came to Peter; not caring to go to Christ himself; but observing Peter a forward and active man among his disciples, they applied to him; or rather, because he had an house in this place, at which Christ might be:

and said, doth not your master pay tribute? or the "didrachms", the half "shekel" money. Had this been the Roman tribute, the reason of such a question might have been either to have ensnared him, and to have known whether he was of the same mind with Judas, of Galilee, that refused to pay tribute to Caesar; or because they could not tell whether he was reckoned as an inhabitant, or citizen of that city; for, according to the Jewish canons (p), a man must be twelve months in a place, before he is liable to tribute and taxes; or because they might suspect him to be exempted, as a doctor, or teacher for the Jewish doctors, wise men, and scholars, were freed from all tribute and taxes (q) even from the "head money", the Syriac version here mentions; and which was a civil tax paid to kings (r); to which sense that version seems to incline: the rule concerning wise men or scholars, is this (s).

"They do not collect of them for the building a wall, or setting up gates, or for the hire of watchmen, and such like things; nor for the king's treasury; nor do they oblige them to give tribute, whether it is fixed upon citizens, or whether it is fixed on every man.''

But this was not the Roman tax, nor tribute, on any civil account, but the half shekel for religious service: and it may seem strange that such a question should be asked; and especially since it is a rule with them (t), that

"all are bound to give the half shekel, priests, Levites, and Israelites; and the strangers, or proselytes, and servants, that are made free; but not women, nor servants, nor children; though if they gave, they received it of them.''

But a following canon (u) explains it, and accounts for it: on the fifteenth

"(i.e. of the month Adar,) the collectors sit in every province or city, (that is, in the countries,) , "and mildly ask everyone": he that gives to them, they receive it of him; and he that does not give, , "they do not oblige him to give": on the five and twentieth they sit in the sanctuary to collect, and from hence and onward, they urge him that will not give, until he gives; and everyone that will not give, they take pawns of him.''

So that it seems, there was a different usage of persons, at different times and places: our Lord being in Galilee at Capernaum, was treated in this manner.

(i) Maimon. Hilch. Shekalim, c. 2. sect. 4. (k) In Neh. x. 32. (l) De Bello Jud. l. 7. c. 20. (m) Misn. Shekalim, c. 1. sect. 3. Maimon. Hilch. Shekalim, c. 1. sect. 9. (n) T. Bab. Kiddushin, fol. 11. 2. Vid. Targum & Kimchi in 1 Sam. ix. 3. Maimon. in Misn. Shekalim, c. 2. 4. & Hilch. Shekalim, c. 1. sect. 3. (o) Misn. Trumot, c. 10. sect. 8. & Cetubot, c. 5. sect. 9. T. Bab. Cetubot, fol. 59. 1. (p) T. Hieros. Bava Bathra, fol. 12. 4. T. Bab. Bava Bathra, fol. 8. 1. (q) Maimon. & Bartenora in Pirke Abot, c. 4. sect. 5. (r) Gloss. in T. Bab. Cetubot, fol. 100. 2. & Nedarim, fol. 62. 2. & Bava Metzia, fol. 73. 2. (s) Maimon Talmud Tora, c. 6. 10. (t) Ib. Hilch. Shekalim, c. 1. sect. 7. (u) Ib. sect. 9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?

Ver. 24:. They that received tribute money] This didrachmum or half-shekel was formerly paid by the Israelites every year, after they were twenty years old, toward the temple, Exo 30:13. Caesar, by taking it from the temple and turning it to a tribute, did indeed take away from God that which was God’s. This very tribute was paid afterwards by the Jews toward the Roman capitol, by virtue of a decree made by Vespasian. How just is it in God, that the spoiler should be spoiled, Isa 30:1, that the Roman emperors, that so robbed and wronged God, should be robbed of their rights, as they are by the pope’s usurpations.

Doth not your master pay tribute] Is he either born or bought free? See Act 22:28. But if neither, they might (had they had any goodness in them) have spared him, so public, so profitable a person, that had so well deserved of the whole nation, so well merited an immunity, an indemnity. But all is lost that is laid out upon ungrateful persons or people. Covetousness hath no respect to anything but to its own profit, and knows no other language than the horse leech’s, Give, give, Rem, Rem, quocunque modo rem, without any respect of persons, however well deserving.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then the children. From these words and the following, that we may not scandalize them, some argue that Christians are exempt from taxes. The fallacy of this deduction is victoriously demonstrated from the express words of St. Paul, (Romans xiii.) commanding us to be subject to the higher powers, not only for wrath, but also for conscience sake: Render tribute to whom tribute is due; custom to whom custom, &c. The word children then does not mean subjects, but must be understood in its natural limited sense. (Jansenius) --- Jesus Christ argues a minori ad majus thus, if the kings of the earth exact money from their subjects only, and exempt their own children, how much more ought I to be exempt, who do not claim my descent from a temporal prince only, but from the supreme King of heaven. This example our Saviour would never have adduced, says St. John Chrysostom had he not really been the Son of God. (hom. lix.) Our Saviour uniformly waved his right to exemptions in temporal things: he declares every where that temporal princes have nothing to fear from him, or his doctrines, since his kingdom is not of this world. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The Jews were by God’s law, Exo 30:13, obliged to pay a half shekel, which was for the service of the sanctuary, Exo 30:16, this was paid every year. The half shekel amounted in our money to fifteen pence, or thereabouts. Whether this were the tribute money here demanded and paid, some doubt, and say that the Romans having the Jews now under their power, imposed this payment upon every head, as a tribute to the emperor; which being a customary payment, they thought the Jews would less stumble at, though it was changed from a sacred to a civil use, from a homage penny to God, to be a homage penny to the conquerors. The agreement of this sum with what was required by the law, together with what our Saviour saith afterward, will incline us to think that this tax was that religious tax mentioned in Exo 30:13-16, and that the collectors were some officers deputed for that service by the priests. When Peter came into the house, our Saviour prevents his propounding the question to him, (for Peter had before told them, Yes he did), by asking him of whom the kings of the earth use to receive tribute, of their own children, or of strangers? Where by children we must not understand their political children, that is, their subjects, but their natural children, for otherwise Peter would not have said, Of strangers, nor would our Saviour have answered, Then are the children free; for there is nothing more ordinary than for princes to receive tribute of their subjects. That which our Saviour seemeth to mean is this: This tribute is gathered for my heavenly Father. I am his Son, I am not bound to pay it.

Notwithstanding, lest we should offend them, lest we give them occasion to say we break the law of God,

go thou to the sea, ( the sea of Galilee, which was near),

and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find στατηρα, a piece of money, to the value of about a half crown in English. How this money came in the mouth of the fish is a very idle dispute, considering that he that speaks was the Creator of all things.

That take, and give unto them for me and thee. The papists, who think they have found here an argument for the primacy of Peter, because Christ paid this tribute for him, and not for the other disciples, do not only affirm what they do not know, but forget that Capernaum was the city in which Peter lived, (we heard before of Christ’s curing his wife’s mother there of a fever), and that Peter was the only man of whom this tribute was demanded. This portion of Scripture affords us this instruction: That it is the duty of Christians to yield something of their own right, when they cannot insist upon and obtain it without a scandal and prejudice to the gospel, and the concern of religion. If this were required in pursuance of the law, Exo 30:12,13, and our Saviour had refused to pay it, the scribes and Pharisees would have clamoured against him as violating the law of God. If it were required as a civil tax, they would have clamoured against him as a man that went about to stir up sedition or rebellion. Having therefore first asserted his right and immunity, he departeth from it to prevent a scandal. We must never part with God’s right; but to depart from our own is not only lawful, but oftentimes very advisable and expedient. Our Saviour chooseth rather to work a miracle than to give a scandal, and by this miracle he also confirmed his immunity, that he was the Son of him who is the King of kings, and so not in strictness obliged to pay it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 24-27. The coin in the fish"s mouth. This is one of the three miracles of our Lord which are peculiar to this Gospel St. Matthew seems to concern himself particularly with matters which present Jesus as King-Messiah; and this occurrence was in his view specially notable, as herein Christ claimed for himself a royal position Son in his Father"s house.

Capernaum. Once more before the final scene he visited the spot so dear to his human heart own city." They that received tribute money (oi ta didracma lambanontev). This is an unfortunate rendering, as it may be taken to countenance an erroneous view of the demanded impost, found in many ancient and some modern commentaries, which vitiates their whole interpretation. According to this opinion, the tribute was a civil payment, like the denarius of Mat_22:19, levied by the Roman government, or a capitation tax imposed by Herod, the Tetrarch of Galilee (of which tax, however, we have no historical proof). That this is a misunderstanding is plain from many considerations. In the first place, the collectors are not telwnai , publicans, but quite another set of people, called they that received the didrachmas. Again, the officers of government would not have made their demand mildly in an interrogative form, "Doth not your Master," etc.? but would have exhibited that violent and offensive behaviour which made them so hated among the Jews. The political tax is never termed didrachma, but always census, as in Mat_22:17, Mat_22:19; nor could Jesus have given the answer which is reported below, if the tax had been one levied in the interest of any earthly monarch, be it Caesar or Herod. The didrachma is a term denoting a well known rate, concerning which we have full information from many sources biblical, Talmudic, and traditional. The didrachma was a silver coin equal to two Attic drachms, or, in Jewish money, to one half shekel of the sanctuary something under our florin in weight. It was the amount of an ecclesiastical rate levied for religious purposes. Originally (Exo_30:13, etc.) exacted as an acknowledgment and a thank offering, a ransom, as it were, for the lives rescued from Egypt, it had been used in the wilderness in providing the framework of the tabernacle and the ornamentation of its pillars. Based on this practice arose a custom that every male Israelite of twenty years old and upwards should annually contribute to the temple treasury the sum of a half shekel. Dr. Edersheim reckons the tribute in our Lord"s time to have been equivalent to per annum. The money was stored in the temple treasury, and was expended partly in the purchase of the daily sacrifices, victims, incense, etc., in the payment of rabbis and other officials connected with the temple, in maintaining the efficiency of the water supply, and in keeping in repair the vast and magnificent buildings in the temple area. After all this outlay, there was always a large sum in hand, which proved a strong temptation to the greed of conquerors, and the sacred coffers were often plundered; and even after many previous spoliations, we read that Crassus (B.C. 54) carried off no less than two and a half millions sterling. The tax was due by the twenty-fifth of the month Adar (equivalent to February March), and the collectors who were appointed to or took upon themselves the office, opened stalls in; every country town for the reception of the money. For many centuries the rate was of a voluntary nature, considered, indeed, a religious duty, and to be evaded by no one, Pharisee or Sadducee, who wished to be regarded as an orthodox believer, but its payment had not been secured by any legal process. Lately, indeed, the penalty of distraint had been enacted in order to obtain the tax from defaulters; but it is doubtful whether this was generally enforced. Possibly the appointed day had now arrived, and the collectors thought right to stir in the matter. Came to Peter. They applied to Peter instead of directly to Christ, perhaps out of respect for the latter, and from a certain awe with which he inspired them. Besides, Peter was their fellow townsman, and they doubtless knew him well His natural impulsiveness might have induced him to answer the call. It may also have been his own house, the other eleven being apparently staying with other friends, and Jesus with him ("me and thee," ver. 27). We may suppose that Jesus had complied with the demand on former occasions, when sojourning in his Galilaean home, so that the present application was only natural. Doth not your Master (oo Didaskalov umwn , your Teacher) pay tribute (the didrachma)?

Perhaps the form of the question might be better rendered, "Your Teacher pays the two drachms, does he not?" The pronoun "your" is plural, because they recognized that Jesus was at the head of a band of disciples, who would be influenced by his example. We may in this inquiry see other motives besides the obvious one. If Jesus paid the rate now without question, he would prove that he was nothing more than an ordinary Jew, with no claim to a higher origin or a Divine mission. Though not a priest or Levite, Jesus might have claimed exemption as a recognized rabbi, and the collectors may have desired to ascertain whether he would do this. There was, too, at this time a sect which, in its furious patriotism, refused to contribute aught to the temple so long as the holy city was profaned by the presence of the heathen. Did Christ belong to this body? And would he carry out their programme? If from any cause he declined the contribution, this abstention would give a handle to those who were not prepared to endorse his claims: the breach of such a generally recognized obligation would raise a prejudice against him, and weaken the effect of his acts and teaching. Some such motives may have contributed to inspire the question now asked.

Vers. 24-27. Christ paying tribute.

I THE QUESTIONING DEMAND. The collectors of tribute asked with uncertainty, but perhaps also with suspicion and a desire to entrap St. Peter, whether Christ paid the regular temple tribute. This was expected of our Lord because he was a Jew. St. Peter answered in the affirmative without a moment"s hesitation. This confidence of the apostle then induced Jesus to discuss the question. It is not reasonable to submit to any demand of men until its claim has been justified. Many people are singularly believing and compliant among men, while they are full of doubts and objections in regard to the demands made on them by God.

II THE ROYAL LIBERTY. If Christ was indeed the Son of God, it could not be right to require the tribute from him which went from other men as from servants and stewards.

1. Observe our Lords calm claim, it is sometimes assumed that the first three Gospels do not record any great claims on the part of Christ; that his lofty demands are only to be found in the Fourth Gospel. Thus it is attempted both to discredit that Gospel and to reject the claims themselves. But here we have a most exalted assumption of dignity. Could a mere man speak thus? And Jesus, let us always remember, was lowly and unselfish.

2. Consider his great rights. He should not be liable even to a tax. He has a right to receive all. Yet he was treated as though he were a subject and an inferior. His submission to indignities should not blind us to the majesty of his rights.

III THE GRACIOUS ACQUIESCENCE. Though he might have stood upon his rights, Jesus was satisfied with explaining the situation to his over hasty disciple. Then he yielded.

1. The lover of peace will not always insist upon his rights. A man may be perfectly justified in resisting a certain demand, and yet it may be wisest for him to submit. When it is a question of principle there must be no compromise for the sake of peace, and when others are involved we are not at liberty to permit their rights to be trampled on through our meek submission. A Hampden is justly honoured as an unselfish patriot. But when it is only a question of our own personal convenience, it is often wisest and most Christ-like not to stand up stiffly for every rightful claim which we might make.

2. The unselfish man will sacrifice his rights for the good of others. Jesus had great rights; but he let them go, because he had not come to please himself, but to give himself up for others. This is the great example and pattern for Christians.

IV THE STRANGE MIRACLE. We cannot understand this miracle. But, then, we cannot really understand any miracle. It is simplest to think of it as a miracle of knowledge, At all events, it has its lessons.

1. Christ was poor. He had not even the half shekel when this was demanded.

2. Christ devised a new way of satisfying the demands made upon him. He put himself about for the sake of peace. He did not wish to provoke opposition. His conduct was most conciliatory.

3. Christ displayed his kingly power. While submitting to the wrongful treatment of him as a subject, he revealed his true kingly supremacy even over nature, in the fish of the sea. W.F.A.

Vers. 24-27. The stater in the fish"s mouth.

This was not an entangling question, such as was afterwards put by the scribes, who asked if it was lawful to pay tribute to Caesar. There was no question of the lawfulness of this tax, and all that the collectors wished to know was whether Jesus wished to pay the tax at Capernaum or at Jerusalem, or whether perhaps he had not some special claim for exemption. Peter, as usual, does not stop to think, but promptly assures them that his Master certainly considered himself taxable. No sooner does Peter come in than Jesus, without further introduction, says, "What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers?" Peter promptly answered, "From strangers." "Therefore," says our Lord, "the sons are free." The heavenly King could obviously require no tax from him whom Peter had only a day or two ago acknowledged to be, in a special sense, the Son of God. He had no intention, however, of standing on his right, and claiming exemption. His whole life was a foregoing of his rights as God"s Son. He submitted to this tax, therefore, as he submitted to baptism. But that Peter at least might clearly understand that this payment and every act of his human life was a voluntary humiliation, he provides the money in a manner which is meant to exhibit him as the Lord of nature. When Peter went down to the lake, and found all as his Master had said, he cannot but have thought with himself, "Certainly our Master is as humble as he bids us be. He has all nature at command, and yet makes no sign to these tax gatherers. He bids us accommodate ourselves to the ignorance and prejudice of those about us, as he himself stoops to the smallest child." This miracle, then, was meant to instruct; especially to illustrate the humility of Jesus. It was intended to follow up the teaching of the Transfiguration and of Peter"s confession; and, on the other hand, to put in a concrete and visible form the teaching regarding humility which our Lord at this time gave to his disciples. Peter was to be helped to see that the most Divine thing about our Lord was his becoming man, and submitting day by day to all that was involved in that. And in this miracle he had his first easy lesson; for in it he was himself the instrument at once of his Lord"s Divinity and of his submission. Our Lord himself assigns a reason for the payment: "Lest," he says, "we should offend," or become a cause of stumbling. To all followers of Christ, then, this action of our Lord says, "Forego your rights rather than cause any ignorant person to stumble at your conduct." We are very apt to justify ourselves by maintaining that it was not we, but the person who stumbled, who was in fault; if he was so narrow minded, so weak, he would have stumbled at something else if not at that. "Yes," says our Lord, "it is quite true; it must needs be that offences come, but woe to that man by whom they come!" All men die, but murder is not on that account a venial sin. Our Lord miraculously paid Peter"s tax as well as his own. He supplied him out of his Father"s treasury, giving him an inkling of the truth afterwards to be set in the clearest light, that in Christ we are all children of God, and that in him we get from God far more than ever we can give to him. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When they were come to Capernaum - Where our Lord now dwelt. This was the reason why they stayed till he came thither, to ask him for the tribute. Doth not your Master pay tribute? - This was a tribute or payment of a peculiar kind, being half a shekel, (that is, about fifteen pence, ) which every master of a family used to pay yearly to the service of the temple, to buy salt, and little things not otherwise provided for. It seems to have been a voluntary thing, which custom rather than any law had established.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The question of the Temple-tax:

v. 24. And when they were come to Capernaum, they that received tribute money came to Peter and said, Doth not your Master pay tribute?

v. 25. He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon: of whom do the kings of the earth take custom or tribute, of their own children or of strangers?

v. 26. Peter saith unto Him, Of strangers. Jesus saith unto him, Then are the children free.

Capernaum was still considered the home of Jesus, and here He returned for a brief visit. Here the receivers of the custom, the collectors of the Temple-tax, were making their rounds. In the Old Testament, Exo 30:13-16, every Jew above twenty had been taxed a half shekel annually for the support of the Sanctuary. This tax was renewed in the time following the exile, the money being paid in the nearest equivalent of the coins then in circulation. The didrachma , or double Attic drachma , was now the commonly accepted tax for the Temple. The collectors did not approach Jesus directly, but, knowing Peter from former days, they address their request to him. Peter, familiar with his Master’s habits and certain that He had always paid His contribution as a member of the Jewish Church, answered in the affirmative. Jesus, according to His omniscience, knew of the conversation before Peter ever stepped into the house and before he had had an opportunity to speak of the matter. So He anticipated His disciple; literally, got ahead of him. He also has a question to propose by presenting a parallel case. He wants to know what is customary with the rulers of the world in demanding and accepting duties on merchandise and poll-tax. The question is put in a lively spirit: What think you? Are the children liable or strangers? From the answer of Peter, who naturally exempted the children, Jesus then drew His conclusion: Therefore free are the children. Jesus was a Son in His Father’s house, in the Jewish Church and its Temple, and not a servant in another’s, and therefore could claim, as His rightful property, the offerings of the Temple. God is King of the Temple-city, therefore His Son is free from Temple-tribute. "His meaning includes this: My dear Peter, I know that we are kings and children of kings. I am the King of kings, and no one has the right to exact the Temple-tax from us, but they should rather pay it to us. How is it, then, My dear Peter, that they demand the tax from thee, since thou art a king’s son? What thinkest thou? Do they do right that they demand the tax of thee? But since Christ proposes this question in a general way, Peter also answers in a general way in his simplicity, when he says: Not the children, but others usually pay the tax, not knowing that Christ in His words had called him a king’s son. " This thought may be emphasized still more strongly. The children of God by faith in Christ, Gal 3:26, the children of the New Testament, kings in their own right, Rev 5:10, are free in the best sense of the word, Joh 8:36. They are no longer held in the yoke of any Old Testament ceremonial law, they, like their Master, are free from the precepts of Israel. Jesus thus makes a joyful declaration, which holds true for all times.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The question put to Peter; Doth your master pay tribute? This tribute-money originally was a tax paid yearly by every Jew to the service of the temple, to the value of fifteen-pence a head. But when the Jews were brought under the power of the Romans, this tribute-money was paid to the emperor, and was changed from a homage-penny to God, to a tribute-penny to the conqueror. The collectors of htis tribute-money asked Peter, whether his master would pay it or not.

Observe, 2. The answer returned, positively and suddenly. He does pay. Peter consults not first with our Saviour, whether he would pay it; but knowing his readiness to render to all their due, he says, Yes. There was no truer paymaster of the king’s dues, than he that was King of Kings. He preached it, and he practised it: Give unto Caesar the things that are Caesar’s.

Yet Observe, 3. Our Saviour insinuates his own exemption, privilege, and freedom form paying this tribute-money, as he was the Son of God, the Universal King; subjects pay tribute, but king’s children are free. Though Christ was free from paying tribute by a natural right, yet he would not be free by a voluntary dispensation.

Therefore Observe, To prevent all scandal and offence, he works a miracle, rather than the tribute money should go unpaid. Whether Christ by his almighty word created this piece of money in the mouth of the fish, (which was half a-crown for himself and St. Peter, who had a house in Capernaum, and was there to pay his poll) or whether Christ caused the fish to take up this piece of money at the bottom of the sea, is not necessary to enquire, nor possible to determine. Our duty is, reverentially to adore that Omnipotent Power, whcih could command the fish to be both his treasurer to keep his silver, and his purveyor to bring it to him.

2. Industriously to imitate his example, in shunning all occasions of offence, especially towards those whom God has place in sovereign authority over us.

Observe lastly, The poverty of our holy Lord, and his contempt of all worldly wealth and riches: he had not so much as fifteen pence by him to pay his poll. Christ would not honour the world so far as to have any part of it in his own possession. The best man that ever lived in the world had not a penny in his purse, nor a house to hide his head in, which he could call his own.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LXXII. Jesus Pays the Tribute Money].

LXXII. JESUS PAYS THE TRIBUTE MONEY. (Capernaum, Autumn, A. D. 29) aMATT. XVII. 24-27.

a24 And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel? [The law of Moses required from every male of twenty years and upward the payment of a tax of half a shekel for the support of the temple ( Exo_30:12-16, 2Ch_24:5, 2Ch_24:6). This tax was collected annually. We are told that a dispute existed between the Pharisees and Sadducees as to whether the payment of this tribute was voluntary or compulsory. The collectors of it may have thought that Jesus regarded its payment as voluntary, or they may have thought that Jesus considered himself exempt from it because he was so great a rabbi. Though this temple tax was usually collected in March, Lightfoot informs us that the payment of it was so irregular that its receivers kept two chests; in one of which was placed the tax for the current year, and in the other that for the year past. The demand was made upon Jesus at Capernaum because that was his residence, and it was not made sooner because of the wandering life which he led. It appears that since the first of April he had been in Capernaum only once for a brief period, probably no longer than a Sabbath day ( Joh_6:22-24). The Jewish shekel answered to the Greek stater, which has been variously estimated as worth from fifty to seventy-five cents. The stater contained four drachmæ, and a drachma was about equivalent to a Roman denarius, or seventeen cents.] 25 He saith, Yea. [Peter answered with his usual impulsive presumption. Probably he had known the tribute to be paid before out of the general fund held by Judas; or he may have assumed that Jesus [428] would fulfill this as one of God's requirements.] And when he came into the house, Jesus spake first to him [without waiting for him to tell what he had said], saying, What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers? 26 And when he said, From strangers, Jesus said unto him, Therefore the sons are free. [The argument is this: If the sons of kings are free from the payment of tribute, I, the Son of God, am free from God's tribute. The half-shekel was regarded as given to God--Jos. Ant. xviii. 9. 1.] 27 But, lest we cause them to stumble [lest we be totally misunderstood, and be thought to teach that men should not pay this tribute to God], go thou to the sea [of Galilee], and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a shekel: that take, and give unto them for me and thee. [Jesus paid the tribute in such a manner as to show that the whole realm of nature was tributary to him, and that he was indeed the Son of the great King. Some have thought that our Lord's beneficence, in paying Peter's tax also, was an evidence that Peter, too, was exempt from tribute. But the conclusion is not well drawn. Had this been intended, Jesus would have said "for us," and would not have used the words "for me and thee," which distinguished between the exempted Son and the unexempted subject. Though afterward Peter might possibly have claimed exemption as a child of God by adoption, he was not yet free from this duty to pay this tax-- Joh_1:12.] [429]

[FFG 428-429]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

24. When they had come to Capernaum. They had now returned from the journey north. Doth not your master pay tribute? Not tribute, which would be a tax due an alien, but the half shekel, an annual tax demanded of every male Jew above twenty years for the support of the temple. It would be from twenty-five to thirty-five cents, as the shekel is variously estimated from fifty to seventy cents. The collectors were not publicans, but Jewish authorities.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Here the scene shifts again to a later time when Jesus teaches Peter about paying the temple tax.

When they

"When Jesus and his disciples"

the half-shekel tax

This was a tax that Jewish men paid to support the temple in Jerusalem. AT: "the temple tax" (See: Fractions and Biblical Money and Assumed Knowledge and Implicit Information)

the house

"the place where Jesus was staying"

"What do you think, Simon? From whom do the kings of the earth collect tolls or taxes? From their sons or from others?"

Jesus asks these questions to teach Simon, not to gain information for himself. AT: "Listen, Simon. We know that when kings collect taxes, they collect it from people who are not members of their own family" (See: Rhetorical Question)

translationWords

Capernaum

tax

Peter

teacher

Jesus

alien

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

24–27. JESUS PAYS THE HALF SHEKEL OF THE SANCTUARY

Peculiar to St Matthew.

τὰ δίδραχμα. This was not a tribute levied by Cæsar or by Herod, but the half-shekel (Exo 30:13) paid annually by every Jew into the Temple treasury. The ‘sacred tax’ was collected from Jews in all parts of the world. Josephus (Ant. XVI. 6) has preserved some interesting letters from Roman proconsuls and from Augustus himself, to Cyrene, Ephesus and other communities, directing that the Jews should be allowed to forward their contributions to the Temple without hindrance.

It would be interesting to know whether the Jewish Christians continued to pay the Temple-tax in accordance with the Lord’s example.

After the fall of Jerusalem and the destruction of the Temple the Jews were obliged to pay the two drachmæ into the Roman treasury. Joseph. B. J. VII. 6. 6.

οὐ τελεῖ. Probably some who misunderstood or who wished to misrepresent Jesus had raised the doubt whether He would pay the tribute. It is possibly a hint that His claims to the Messiahship were becoming more widely known. Meyer remarks that the ναὶ of Peter makes it clear that Jesus had been in the habit of paying the tax.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24-27.] Demand of the sacred tribute, and our Lord’s reply. Peculiar to Matthew. The narrative connects well with the whole chapter, the aim of the events narrated in which is, to set forth Jesus as the undoubted Son of God.

24. οἱ τὰ δίδρ. λαμβ.] This tribute, hardly properly so called, was a sum paid annually by the Jews of twenty years old and upwards, towards the temple in Jerusalem. Exo 30:13: 2Ki 12:4: 2Ch 24:6, 2Ch 24:9. The LXX reckon according to the Alexandrian double drachma, and have therefore, as in the first of the above places, ἥμισυ τοῦ διδράχμου: but Josephus and Philo reckon as here, and Aquila, Exo 38:26, and an anonymous interpreter (see Hexapla), and apparently Jerome, Gen 24:22, translate בֶּקַע by δίδραχμ.

Josephus (B. J. vii. 6. 6) says of Vespasian, φόρον δὲ τοῖς ὅπου δήποτʼ οὖσιν Ἰουδαίοις ἐπέβαλε, δύο δραχμὰς ἕκαστον κελεύσας ἀνὰ πᾶν ἔτος εἰς τὸ καπετώλιον φέρειν, ὥσπερ πρότερον εἰς τὸν ἐν Ἱεροσολύμοις νεὼν συνετέλουν. See, for more particulars, Winer, RWB., art. Sekel.

It does not quite appear whether this payment was compulsory or not; the question here asked would look as if it were voluntary, and therefore by some declined.

Many Commentators both ancient and modern, and among them no less names than Clement Alex., Origen, Jerome, and Augustine, have entirely missed the meaning of this miracle, by interpreting the payment as a civil one, which it certainly was not.

οἱ τ. δ. λαμβ. are not the publicans, but they who received the didrachma, i.e. one for each person. Peter answered in the affirmative, probably because he had known it paid before.

25,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

24. And when they came to Capharnaum.] Mk. has: “And they came to Capharnaum.” Mt. here inserts (24-27) the incident of the stater in the fish’s mouth. Mk. has here: “And being in a house, He was asking them, What were you disputing about on the way? And they were silent, for they had disputed with one another on the way (as to) who was the greater.” It is quite in accordance with Mt.’s practice to omit this. For his omission of questions in the mouth of Christ, see Introduction, p. xxxii. For his omission of disputes among the disciples, see on 16:19. He substitutes for it the simple statement that “the disciples came to Jesus, saying, Who is the greater in the kingdom?” 18:1. But this by itself, and as compared with Mk., would be rather abrupt. Mk.’s account of the dispute formed a suitable introduction to the dis course which follows. Mt. therefore, having omitted Mk.’s introduction, substitutes another, viz. the incident of the stater in the fish. In this story Peter was singled out by the tax-collectors as though he were in some way the representative of Christ’s followers. This affords, therefore, an occasion for the question, “Who then is the greater?” i.e. “Why is Peter assumed to be the chief among us?”

(P) They who receive the half-shekel came to Peter, and said, Does not your Master pay the half-shekel? He saith, Yes.] According to Exo 30:13 every Jew from the age of twenty was to pay half a shekel to the Temple treasury once a year. The LXX. renders shekel by δίδραχμον, so that the sum to be paid according to the LXX. of Exo 30:13 was τὸ ἥμισυ τοῦ διδράχμου. But Josephus, Ant. iii. 194, says that the shekel was equivalent to four Attic drachmæ, and calls the sum paid to the Temple τὸ δίδραχμου. Ant. xviii. 312, so that this was a current term for the Temple tax. After the destruction of Jerusalem, the Romans confiscated this yearly tax, and applied it to the support of the Temple of Jupiter Capitolinus; Josephus, Wars, vi. 218. As v. 25 shows, it is the tax paid to the Jewish Temple that is here intended. The narrative, therefore, reflects the condition of things in Palestine before the year 70 a.d. It looks like a tradition which had grown up in Palestine to regulate the position of Jewish Christians towards the Jewish authorities. Christ Himself had paid the Temple tax. His disciples should do the same. Earthly monarchs take tribute from subject peoples, not from their own race and kin. Christians, as disciples of the Son of God, were children of the heavenly King. By analogy, they should be exempted from paying tribute to His Temple. This might rightly be imposed upon the Jews who, as compared with Christians, were strangers and foreigners. But no good purpose could be gained by giving needless offence. For the tax, see Schürer, 11. i. 249 ff. We should expect here τὸ δίδραχμον. For the prominence assigned to S. Peter, see on 16:19, p. 180.

(P)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

They that received tribute - money [οι τα διδραχμα λαμβανοντες] . Rev., They that received the half - shekel. Every male Israelite of age, including proselytes and manumitted Jews, was expected to pay annually for the temple - service a half - shekel or didrachm, about thirty - five cents. This must be paid in the ancient money of Israel, the regular half - shekel of the treasury; and the money - changers, therefore, were in demand to change the current into the temple coin, which they did at a rate of discount fixed by law, between four and five cents on every half - shekel. The annual revenue to the money - changers from this source has been estimated at nearly forty - five thousand dollars; a very large sum in a country where a laborer received less than twenty cents for a day's work, and where the good Samaritan left about thirty - three cents at the inn for the keeping of the wounded man. Jesus attacked a very powerful interest when he overthrew the tables of the money - changers.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.