Matthew 17:26

non occ.: The disciples were exceeding sorrowful when they heard of the Lord's passion, and therefore that none might ascribe His suffering to compulsion, and not to a voluntary submission, he adds an incident which instances Christ's power, and His submission; "And when they were come to Capernaum, there came to Peter those who received the didrachma, and said unto him, Doth not your Master pay the didrachma?"

The Lord is called upon to pay the didrachma, (that is, two denarii,) for this the Law had enjoined upon all Israel for the redemption of their body and soul, and the use of those that served in the temple.

For when God slew the firstborn of Egypt, He then accepted the tribe of Levi for them. [margin note: Numb 3:44] But because the numbers of this tribe were less than the number of firstborn among the Jews, it was ordained that redemption money should be paid for the number that came short; and thence sprang the custom of paying this tax. Because then Christ was a firstborn son, and Peter seemed to be the first among the disciples, they came to him. And as it seems to me this was not demanded in every district, they come to Christ in Capernaum, because that was considered His native place.

Or otherwise; From the time of Aug ustus Caesar Judaea was made tributary, and all the inhabitants were registered, as Joseph with Mary his kinswoman gave in His name at Bethlehem. Again, because the Lord was brought up at Nazareth, which is a town of Galilee subject to Capernaum, it is there that the tribute is asked of Him; but for that His miracles were so great, those who collected it did not dare to ask Himself, but make up to the disciple.

And him they address not with boldness, but courteously; for they do not arraign, but ask a question, "Doth not your Master pay the didrachma?"

Or, They enquire with malicious purpose whether He pays tribute, or resists Caesar's will.

What then does Peter say? "He saith, Yea." To these then he said that He did pay, but to Christ he said not so, blushing perhaps to speak of such matters.

ap. Anselm: Otherwise; Peter answered, Yea; meaning, yea, He does not pay. And Peter sought to acquaint the Lord that the Herodians had demanded tribute, but the Lord prevented him; as it follows, "And when he had entered into the house, Jesus prevented him, saying, Of whom do the kings of the earth receive custom or tribute," (i. e. head- money,) "of their children, or of strangers?"

Before any hint from Peter, the Lord puts the question to him, that His disciples might not be offended at the demand of tribute, when they see that He knows even those things that are done in His absence. It follows, "But he said, From strangers; Jesus said unto him, Then are the children free."

This speech has a twofold meaning. First, that the children of the kings of the earth are free with the kings of the earth; but strangers, foreigners in the land, are not free, because of those that oppress them, as the Egyptians did the children of Israel. The second sense is; forasmuch as there be some who are strangers to the sons of the kings of the earth, and are yet sons of God, therefore it is they that abide in the words of Jesus; these are free, for they have known the truth, and the truth has set them free from the service of sin: but the sons of the kings of the earth are not free; for "whoso doth sin, he is the servant of sin." [John 8:34]

But our Lord was the son of the king, both according to the flesh, and according to the Spirit; whether as sprung of the seed of David, or as the Word of the Almighty Father; therefore as the king's son He owed no tribute.

For, saith He, in every kingdom the children are free, that is, not under tax. Much more therefore should they be free in any earthly kingdom, who are children of that very kingdom under which are all the kingdoms of the earth.

But this instance were brought to no purpose if He were not a son. But some one may say, He is son indeed, but not an own son. But then He were a stranger; and so this instance would not apply; for He speaks only of own sons, distinct from whom He calls them strangers who are actually born of parents. Mark how here also Christ certifies that relationship which was revealed to Peter from God, "Thou art Christ, the Son of the living God."

Howsoever free then He was, yet seeing He had taken to Him lowliness of the flesh, He ought to fulfil all righteousness; whence it follows, "But that they should not be offended, go to the sea."

We may hence gather as a consequence of this, that when any come with justice demanding our earthly goods, it is the kings of the earth that send them, to claim of us what is their own; and by His own example the Lord forbids any offence to be given even to these, whether that they should sin no more, or that they should be saved. For the Son of God, who did no servile work, yet as having the form of a slave, which He took on Him for man's sake, gave custom and tribute.

I am at a loss what first to admire in this passage; whether the foreknowledge, or the mighty power of the Saviour. His foreknowledge, in that He knew that a fish had a stater in its mouth, and that that fish should be the first taken; His mighty power, if the stater were created in the fish's mouth at His word, and if by His command that which was to happen was ordered. Christ then, for His eminent love, endured the cross, and paid tribute; how wretched we who are called by the name of Christ, though we do nothing worthy of so great dignity, yet in respect of His majesty, pay no tribute, but are exempt from tax as the King's sons. But even in its literal import it edifies the hearer to learn, that so great was the Lord's poverty, that He had not whence to pay the tribute for Himself and His Apostle. Should any object that Judas bore money in a bag, we shall answer, Jesus held it a fraud to divert that which was the poor's to His own use, and left us an example therein.

Or He does not direct it to be paid out of that they had at hand, that He might shew that He was Lord also of the sea and the fish.

non occ.: Or because Jesus had not any image of Caesar, (for the prince of this world had nothing in Him,) therefore He furnished an image of Caesar, not out of their own stock, but out of the sea. But He takes not the stater into His own possession, that there should never be found an image of Caesar upon the Image of the invisible God.

Observe also the wisdom of Christ; He neither refuses the tribute, nor merely commands that it be paid; but first proves that He is of right exempt, and then bids to give the money; the money was paid to avoid offence to the collectors; the vindication of His exemption was to avoid the offence to the disciples. Indeed in another place He disregards the offence of the Pharisees, in disputing of meats; teaching us herein to know the seasons in which we must attend to, and those in which we must slight the thoughts of those who are like to be scandalized.

For we must cast about how, as far as we may without sin, to avoid giving scandal to our neighbours. But if offence is taken from truth, it is better that offence should come, though truth be forsaken.

As you wonder at Christ's power, so admire Peter's faith, who was obedient in no easy matter. In reward of his faith he was joined with his Lord in the payment. An abundant honour! "Thou shalt find a stater, that take and give unto them for thee and for me."

ap. Anselm: For by custom every several man paid a didrachma for himself; now a stater is equal to two didrachmas.

Mystically; In the field of comfort, (for so is Capernaum expounded,) He comforts each one of His disciples, and pronounces him to be a son and free, and gives him the power of taking the first fish, that after His ascension Peter may have comfort over that which he has c aug ht.

When Peter is instructed to take the first fish, it is shewn therein that he shall catch more than one. The blessed first martyr Stephen was the first that came up, having in his mouth a stater, which contained the didrachma of the new preaching, divided as two denarii, for he preached as he beheld in his passion the glory of God, and Christ the Lord.

Or; That fish which was first taken is the first Adam, who is set free by the second Adam; and that which is found in his mouth, that is, in his confession, is given for Peter and for the Lord.

And when you see any miser rebuked by some Peter who takes the speech of his money out of his mouth, you may say that he is risen out of the sea of covetousness to the hook of reason, and is c aug ht and saved by some Peter, who has taught him the truth, that he should change his stater for the image of God, that is for the oracles of God.

And beautifully is this very stater given for the tribute; but it is divided; for Peter as for a sinner a ransom is to be paid, but the Lord had not sin. Yet herein is shewn the likeness of their flesh, when the Lord and His servants are redeemed with the same price.

1. As therefore the devil lied at the beginning, so did he also in the end, when he said, “All these are delivered unto me, and to whomsoever I will I give them.” For it is not he who has appointed the kingdoms of this world, but God; for “the heart of the king is in the hand of God.” And the Word also says by Solomon, “By me kings do reign, and princes administer justice. By me chiefs are raised up, and by me kings rule the earth.” Paul the apostle also says upon this same subject: “Be ye subject to all the higher powers; for there is no power but of God: now those which are have been ordained of God.” And again, in reference to them he says, “For he beareth not the sword in vain; for he is the minister of God, the avenger for wrath to him who does evil.” Now, that he spake these words, not in regard to angelical powers, nor of invisible rulers, as some venture to expound the passage, b …

Therefore on hearing those words, the blessed Peter, the chosen, the pre-eminent, the first of the disciples, for whom alone and Himself the Saviour paid tribute, quickly seized and comprehended the saying. And what does he say? “Lo, we have left all and followed Thee.” Now if by all he means his own property, he boasts of leaving four oboli perhaps in all, and forgets to show the kingdom of heaven to be their recompense. But if, casting away what we were now speaking of, the old mental possessions and soul diseases, they follow in the Master’s footsteps, this now joins them to those who are to be enrolled in the heavens. For it is thus that one truly follows the Saviour, by aiming at sinlessness and at His perfection, and adorning and composing the soul before it as a mirror, and arranging everything in all respects similarly.

16. “And out of His mouth was issuing a sharp two-edged sword.”] By the twice-sharpened sword going forth out of His mouth is shown, that it is He Himself who has both now declared the word of the Gospel, and previously by Moses declared the knowledge of the law to the whole world. But because from the same word, as well of the New as of the Old Testament, He will assert Himself upon the whole human race, therefore He is spoken of as two-edged. For the sword arms the soldier, the sword slays the enemy, the sword punishes the deserter. And that He might show to the apostles that He was announcing judgment, He says: “I came not to send peace, but a sword.” And after He had completed His parables, He says to them: “Have ye understood all these things? And they said, We have. …

And this may be put in another way. There are some who are kings’ sons on the earth, and yet they are not sons of those kings, but sons, and sons absolutely; but others, because of their being strangers to the sons of the kings of the earth, and sons of no one of those upon the earth, but on this very account are sons, whether of God or of His Son, or of some one of those who are God’s. If, then, the Saviour inquires of Peter, saying, “The kings of the earth from whom do they receive toll or tribute, from their own sons or from strangers?” and Peter replies not from their own sons, but “from strangers,” then Jesus says about such as are strangers to the kings of the earth, and on account of being free are sons, “Therefore the sons are free;” for the sons of the kings of the earth are not free, since “every one that committeth sin is the bond-servant of sin,” but they are free who abide i …

“ In that day came the disciples unto Jesus saying, Who then is greatest in the kingdom of heaven? ” In order that we might be taught what it was that the disciples came to Jesus and asked to learn of Him, and how He answered to their inquiry, Matthew, though he might have given an account of this very thing only, has added, according to some manuscripts, “In that hour the disciples came unto Jesus,” but, according to others, “In that day;” and it is necessary that we should not leave the meaning of the evangelist without examination. …

5. But the way, Thy Word, by whom Thou didst make these things which they number, and themselves who number, and the sense by which they perceive what they number, and the judgment out of which they number, they knew not, and that of Thy wisdom there is no number. But the Only-begotten has been “made unto us wisdom, and righteousness, and sanctification,” and has been numbered amongst us, and paid tribute to Cæsar. This way, by which they might descend to Him from themselves, they knew not; nor that through Him they might ascend unto Him. This way they knew not, and they think themselves exalted with the stars and shining, and lo! they fell upon the earth, and “their foolish heart was darkened.” They say many true things concerning the creature; but Truth, the Artificer of the creature, they seek not with devotion, and hence they find Him not. …

5. Wherefore I implore you to subscribe and transmit without delay the letter which I have written to them in name of both of us. And even if, perchance, you discern the other course to be a just one in the matter, let not these brethren who are weak be compelled to learn now what I myself cannot understand; rather let this word of the Lord be remembered in dealing with them: “I have yet many things to say unto you, but ye cannot bear them now.” For He Himself, out of condescension to such weakness, said on another occasion (it was in reference to the payment of tribute), “Then are the children free; notwithstanding lest we offend them,” etc.; and sent Peter to pay the didrachmæ which were then exacted. …

37. “Howbeit, after the lapse of some generations, another type was presented, which bears very emphatically on the matter in hand. For that city was brought into captivity, and a large section of the people were carried off into Babylonia. Now, as Jerusalem signifies the city and fellowship of the saints, so Babylonia signifies the city and fellowship of the wicked, seeing that by interpretation it denotes confusion . On the sub ject of these two cities, which have been running their courses, mingling the one with the other, through all the changes of time from the beginning of the human race, and which shall so move on together until the end of the world, when they are destined to be separated at the last judgment, we have spoken already a little ago. …

118. Matthew continues in these terms: “And when they were come to Capharnaum, they that received tribute money came to Peter, and said to him, Doth not your master pay tribute? He saith, Yes;” and so on, down to where we read: “Thou shall find a piece of money: that take, and give unto them for me and thee.” He is the only one who relates this occurrence, after the interposition of which he follows again the order which is pursued also by Mark and Luke in company with him.

What then saith Christ? He did not remove the offense in respect of them, but reproved them, saying, “Every plant which my heavenly Father hath not planted, shall be rooted up.” For He is wont both to despise offenses, and not to despise them. Elsewhere, for example, He saith, “But lest we should offend them, cast an hook into the sea:”but here He saith, “Let them alone, they be blind leaders of the blind: and if the blind lead the blind, both shall fall into the ditch.”

Certainly here He speaketh of Theudas and Judas, (for “all, as many as believed on them, were scattered” [ Acts v. 36 ], It saith,) or of the false Christs who after that time should deceive. For lest any should say that He was one of these, He in many ways separateth Himself from them. And the first difference He setteth down is His teaching from the Scriptures; for He by means of these led men to Him, but the others did not from these draw men after them. The second is, the obedience of the sheep; for on Him they all believed, not only while He lived, but when He had died; the others they straightway left. With these we may mention a third difference, no trifling one. …

[1.] What I have often said, I will now say, that Christ looketh not so much to His own honor as to our salvation; not how He may utter some sublime saying, but how something able to draw us to Him. On which account His sublime and mighty sayings are few, and those also hidden, but the humble and lowly are many, and abound through His discourses. For since by these men were the rather brought over, in these He continueth; and He doth not on the one hand utter these universally, lest the men that should come after should receive damage, nor, on the other hand, doth He entirely withhold those, lest the men of that time should be offended. Since they who have passed from lowmindedness unto perfection, will be able from even a single sublime doctrine to discern the whole, but those who were ever lowminded, unless they had often heard these lowly sayings, would not have come to Him at all. …