Matthew 17:25

een gathered to his fathers upwards of 1400 years, and the latter had been translated nearly 900. Verse 6 Fell on their face - Dismayed by the voice, and dazzled by the glory of the cloud. So Daniel, Dan 8:17 , and Saul of Tarsus, Act 9:4 . Verse 7 Jesus came and touched them - Exactly parallel to this account is Dan 8:18 , I was in a deep sleep, i.e. (a trance) on my face towards the ground; but he Touched me, and set me upright. From Jesus alone are we to expect Divine communications, and by his power only are we able to bear and improve them. It is very likely that this transfiguration took place in the night, which was a more proper season to show forth its glory than the day time, in which a part of the splendor must necessarily be lost by the presence of the solar light. Besides, St. Luke, Luk 9:37 , expressly says, that it was on the next day after the transfiguration that our Lord came down from the mount. Verse 9 Tell the vision to no man - See the note on Mat 16:20 ; and farther observe, that as this transfiguration was intended to show forth the final abolition of the whole ceremonial law, it was necessary that a matter which could not fail to irritate the Jewish rulers and people should be kept secret, till Jesus had accomplished vision and prophecy by his death and resurrection. The whole of this emblematic transaction appears to me to be intended to prove, 1st. The reality of the world of spirits, and the immortality of the soul. 2dly. The resurrection of the body, and the doctrine of future rewards and punishments, see Mat 16:27 . 3dly. The abolition of the Mosaic institutions, and, the fulfillment of the predictions of the prophets relative to the person, nature, sufferings, death, and resurrection of Christ, and the glory that should follow. 4thly. The establishment of the mild, light-bringing, and life-giving Gospel of the Son of God. And 5thly. That as the old Jewish covenant and Mediatorship had ended, Jesus was now to be considered as the sole Teacher, the only availing offering for sin, and the grand Mediator between God and man. There are many very useful remarks on this transaction, by the late venerable Bp. Porteus. Verse 10 His disciples - instead of His disciples, some MSS., with the Coptic, Armenian, Vulgate, all the Itala except two, and Origen, read simply, οι μαθηται, The disciples, i.e. those only who had been with him on the mount, Peter, James, and John. Why then say the scribes that Elias must first come? - As the disciples saw that Elijah returned to heaven, knowing the tradition of the elders, and the prophecy on which the tradition was founded, Mal 4:5 , Mal 4:6 , Behold I send you Elijah the prophet, before the great and terrible day of the Lord shall come; and he shall turn the hearts, etc., it was natural enough for them to inquire what the meaning of the tradition, and the intention of the prophecy, were. Verse 11 Elias - shall first come, and restore all things - Or will reform, αποκαταστησει; this word our Lord quotes from the Septuagint; who render the Hebrew והשוב לב אבות על בנים vehesheb leb aboth al banim, he will cause the heart of the fathers to turn to the children, by, ος αποκαταστησει καρδιαν πατρος προς υιον, who will convert, or restore, the heart of the father to the son. We are not therefore to understand the version of the Septuagint quoted by our Lord in any other sense than the Hebrew will allow. No fanciful restoration of all men, devils and damned spirits, is spoken of as either being done, or begun, by the ministry of John; but merely that he should preach a doctrine tending to universal reformation of manners, and should be greatly successful: see Mat 3:1-7 , and especially Luk 3:3-15 , where we find that a general reformation had taken place, 1. among the common people; 2. among the tax-gatherers; and 3. among the soldiers. And as John announced the coming Christ, who was to baptize with the Holy Ghost, i.e. to enlighten, change, and purify the heart, that the reform might be complete, both outward and inward, he may be said, in the strictest sense of the word, to have fulfilled the prophecy: and that he was the Elijah mentioned by Malachi, the words of Gabriel to the virgin Mary prove; Luk 1:17 . And he (John) shall go before him (Christ) in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, etc.; and that his ministry was powerfully effectual for this purpose, we have already seen. Verse 12 Knew him not - Or, ουκ επιγνωσαν αυτον, They have not acknowledged him. That is, the Jewish rulers have not acknowledged him, did not receive him as the forerunner of the Messiah. But it appears that all the rest acknowledged him as such; and some, from the power and demonstration of his preaching, were inclined to think he was more, even the Messiah himself: see Luk 3:15 . Verse 13 Then the disciples understood - When he spoke of the sufferings of this prophetic Elijah, and also of his own, which had been the subject of the conversation on the mount, during the transfiguration, they clearly apprehended that he spoke of John the Baptist. Verse 14 When they were come to the multitude - It appears that a congregation had been collected during our Lord's stay on the mount: how great must have been the desire of these people to hear the words of Christ! The assembly is self-collected, and no delay on the preacher's side discourages them - they continue to wait for him. In the present day how rare is this zeal! How few by the most pathetic invitation can be brought together, even at the most convenient times, to hear the same doctrines, and to get their souls healed by the same wonder-working Christ! Kneeling down to him - Or falling at his knees, γονυπετων. The ancients consecrated the Ear to memory; the Forehead to genius; the Right Hand to faith; and the Knees to mercy: hence those who entreated favor fell at and touched the knees of the person whose kindness they supplicated. See Wakefield's Commentary; and see the note on Exo 9:29 ; where the subject is largely explained. Verse 15 My son - is lunatic - Σεληνιαζεται. One who was most affected with this disorder at the change and full of the moon. See on Mat 4:24 (note). But this lunacy was occasioned by a demon, see Mat 17:18 , and Mar 9:17 ; Luk 9:38 . In this case, the devil intended to hide himself under the appearance of a natural disorder, that no supernatural means might be resorted to for his expulsion. See a remarkable account on Luk 9:39 (note). Falleth ofttimes into the fire, and oft into the water - The paroxysms of his disorder frequently recurred; and among his numerous falls, some were into the fire and some into the water: so that, on this account, his life was in continual danger. Those who are under the influence of the devil are often driven to extremes in every thing. Such are often driven into the fire of presumption, or the waters of despair. Satan takes advantage of our natural temper, state of health, and outward circumstances, to plague and ruin our souls. Verse 16 Thy disciples could not cure him - No wonder, when the cure must be effected by supernatural agency, and they had not faith enough to interest the power of God in their behalf, Mat 17:20 . A spiritual disorder must have a spiritual remedy: natural means, in such cases, signify just - nothing. Verse 17 O faithless and perverse generation! - These and the following words may be considered as spoken: 1. To the disciples, because of their unbelief, Mat 17:20 . 2. To the father of the possessed, who should have brought his son to Christ. 3. To the whole multitude, who were slow of heart to believe in him as the Messiah, notwithstanding the miracles which he wrought. See Kypke. Perverse, διεστραμμενη, signifies - 1. Such as are influenced by perverse opinions, which hinder them from receiving the truth: and, 2. Such as are profligate in their manners. Kypke. This last expression could not have been addressed to the disciples, who were certainly saved from the corruption of the world, and whose minds had been lately divinely illuminated by what passed at and after the transfiguration: but at all times the expression was applicable to the Jewish people. Verse 18 Jesus rebuked the devil - Deprived him of all power to torment the child; and obliged him to abandon his present usurped habitation. There are some souls whose cure God reserves to himself alone, and to whom all the applications of his ministers appear to be utterly ineffectual. He sometimes does all without them, that they may know they can never do any good without him. Quesnel. Verse 19 Why could not we cast him out? - They were confounded at their want of success - but not at their want of faith, which was the cause of their miscarriage! When the ministers of the Gospel find their endeavors, with respect to some places or persons, ineffectual, they should come, by private prayer, to Christ, humble themselves before him, and beg to be informed whether some evil in themselves have not been the cause of the unfruitfulness of their labors. Verse 20 Because of your unbelief - Are we preachers of the Gospel? Do the things of God rest upon our minds with a deep and steady conviction? Can we expect that a doctrine which we do not, from conviction, credit ourselves, can be instrumental in our hands of begetting faith in others? So we preached, end so ye believed. The word preached generally begets in the people the same spirit which the preacher possesses. Instead of απιϚιαν, unbelief, the famous Vatican MS. and Cod. Cyprius, six others, Coptic, Ethiopic, Armenian, and Arabic, Origen, and Chrysostom, read ολιγοπιϚιαν, littleness of faith. The disciples had some faith, but not enough - they believed, but not fully. As a grain of mustard seed - Some eminent critics think this a proverbial expression, intimating a Great Degree of faith, because removing mountains, which St. Paul, 1Cor 13:2 , attributes to All Faith; i.e. the greatest possible degree of faith, is attributed here, by our Lord, to that faith which is as a grain of mustard seed. However this may be, there can be no doubt that our Lord means, as Bishop Pearce well remarks, a thriving and increasing faith; which like the grain of mustard seed, from being the least of seeds, becomes the greatest of all herbs; even a tree in whose branches the fowls of the air take shelter. See Wakefield's Comment, and the note on Mat 13:32 (note). Verse 21 This kind goeth not out but by prayer, etc. - Τουτο το γενος, this kind, some apply to the faith which should be exercised on the occasion, which goeth not out, doth not exert itself, but by prayer and fasting; but this interpretation is, in my opinion, far from solid. However, there is great difficulty in the text. The whole verse is wanting in the famous Vatican MS., one of the most ancient and most authentic perhaps in the world; and in another one of Colbert's, written in the 11th or 12th century. It is wanting also in the Coptic, Ethiopic, Syriac, Hieros., and in one copy of the Itala. But all the MSS. acknowledge it in the parallel place, Mar 9:29 , only the Vatican MS. leaves out νηϚεια, fasting. I strongly suspect it to be an interpolation; but, if it be, it is very ancient, as Origen, Chrysostom, and others of the primitive fathers, acknowledged it. But while candour obliges me to acknowledge that I cannot account for the fact here alleged, that a certain class or genus of demons cannot be expelled but by prayer and fasting, while others may be ejected without them, I can give a sense to the passage which all my readers will easily understand: viz. that there are certain evil propensities, in some persons, which pampering the flesh tends to nourish and strengthen; and that self-denial and fasting, accompanied by prayer to God, are the most likely means, not only to mortify such propensities, but also to destroy them. For other remarkable circumstances relative to this case, see the notes on Mar 9:17 , etc. Verse 22 They abode in Galilee - Lower Galilee, where the city of Capernaum was. The Son of man shall be betrayed into the hands of men - Μελλει - παραδιδοσθαι εις χειρας - The Son of man is about to be delivered into the hands, etc. I am fully of the mind of two eminent critics, Grotius and Wakefield, that παραδιδοσθαι should be here translated delivered, or delivered up, not betrayed; and that the agency, in this case, should be referred to God, not to Judas. Jesus was delivered up, by the counsel of God, to be an atonement for the sin of the world. See Act 4:27 , Act 4:28 . Against thy holy child Jesus, whom thou hast anointed to do what thy hand and thy counsel determined before to be done, Herod and Pontius Pilate were gathered together. Verse 23 They were exceeding sorry - Since the conversation on the mount, with Moses and Elijah; Peter, James, and John could have no doubt that their Lord and Master must suffer, and that it was for this end he came into the world; but, while they submitted to the counsel of God, their affection for him caused them to feel exquisite distress. 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, Exo 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 Exo 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 ημισυ του διδαχμου, the half of a didrachma. Verse 25 He saith, Yes - From this reply of Peter, it is evident that our Lord customarily paid all taxes, tributes, etc., which were common among the people wherever he came. The children of God are subject to all civil laws in the places where they live - and should pay the taxes levied on them by public authority; and though any of these should be found unjust, They rebel not, as their business is not to reform the politics of nations, but the morals of the world. Verse 26 Then are the children free - As this money is levied for the support of that temple of which I am the Lord, then I am not obliged to pay the tax; and my disciples, like the priests that minister, should be exempted from the necessity of paying. Verse 27 Lest we - offend them - Be a stumbling-block to the priests, or rulers of the Jews, I will pay the tribute - go thou to the sea - cast a hook, and take the first fish - thou shalt find a piece of money, στατηρα, a stater. This piece of money was equal in value to four drachms, or two shekels, (five shillings of our money), and consequently was sufficient to pay the tribute for our Lord and Peter, which amounted to about half-a-crown each. If the stater was in the mouth or belly of the fish before, who can help admiring the wisdom of Christ, that discovered it there? If it was not before in the mouth of the fish, who can help admiring the power of Christ, that impelled the fish to go where the stater had been lost in the bottom of the sea, take it up, come towards the shore where Peter was fishing, and, with the stater in its mouth or stomach, catch hold of the hook that was to draw it out of the water? But suppose there was no stater there, which is as likely as otherwise, then Jesus created it for the purpose, and here his omnipotence was shown; for to make a thing exist that did not exist before is an act of unlimited power, however small the thing itself may be. Some suppose that the haddock was the fish caught by Peter, because this fish has a blackish mark on each side of its neck or shoulders, as seems to exhibit the impression of a finger and thumb. The haddock is the gadus eglesinus. But this being a sea fish, could not be a native of the sea of Galilee or Tiberias, etc., for the river Jordan runs through the sea of Galilee, and falls into the Dead Sea, which has no outlet to the ocean: no sea fish of any kind can be found there; and we may add to this, that Belzoni, a learned traveler, who examined the produce of the lake of Tiberias, found only trouts, pikes, chevins, and tenches. That it may, besides these, have some fishes peculiar to itself, as most extensive fresh water lakes have, need not be denied; but it could have no sea fish. The account of the transfiguration, the peculiar case of the lunatic, with his cure, and the miracle wrought to pay the tribute money, render this one of the most interesting and instructive chapters in the New Testament. 1. To what has already been said on the subject of the transfiguration, nothing need be added: I have given that sense to it which the circumstances of the case, the construction of the words, and the analogy of faith warrant. That others have understood the whole transaction differently, is readily granted. Some of the foreign critics, who are also called divines, have stripped it, by their mode of interpretation, of all its strength, use, and meaning. With them, it is thus to be understood: - "Jesus, with his disciples, Peter, James, and John, went by night into a mountain, for the purpose of prayer and meditation; while thus engaged, the animal spirits of the disciples were overcome by watching and fatigue, and they fell asleep: in this sleep they dreamed, or Peter only dreamed, that he saw his Master encompassed with a glorious light, and that Moses and Elijah were conversing with him. That early in the morning, just as the sun was rising, there happened some electric or thunder-like explosions (a thing not unfrequent near some mountains) by which the disciples were suddenly awoke; that Peter, whose mind was strongly impressed with his dream, seeing the rising sun shine gloriously upon his Master, and his strongly impressed senses calling to remembrance his late vision, he for a moment imagined he saw, not only the glory of which he had dreamed, but the persons also - Moses and Elijah, still standing on the mount with Christ; that not being as yet sufficiently awake, finding the images impressed on his imagination fleeting away with his returning exercise of reason, he cried out, before he was aware, Lord! it is good for its to be here, let us make three tabernacles, etc.; but in a short time, having recovered the regular use of his senses, he perceived that it was a dream; and, having told it to our Lord and his brother disciples, lest the Jews might take occasion of jealousy from it, he was desired to tell the vision to no man." This is the substance of that strange explanation given by those learned men to this extraordinary transaction; a mode of interpretation only calculated to support that system which makes it an important point to deny and decry all supernatural and miraculous influence, and to explain away all the spirituality of the New Testament. Whatever ingenuity may be in this pretended elucidation, every unprejudiced person must see that it can never be brought to accord with the letter and concomitant circumstances of this most remarkable case. 2. The cure of the deaf and dumb lunatic has been treated, by the same critics, in nearly the same way, and for the same obvious design, namely, to exclude from the world all supernatural agency; and could they succeed in this, of what value, or, indeed, utility, could the whole New Testament be to mankind? We might be well astonished to find such a history, with such a great variety of curious and apparently interesting circumstances: - a wondrous person, laboring, preaching, suffering, dying, etc., etc., without having scarcely any thing in view, but a sort of merely moral reformation of the outward man! Truly, this: - "Is like an ocean into tempest toss'd, To waft a feather, or to drown a fly." But the truth of God's miraculous interpositions, the miracles of the New Testament, demoniacal possessions and influence, the atonement, the inspiration of the Holy Spirit, the regeneration of the corrupted human heart, etc., etc ,, must not be given up to please a certain description of persons, who have no commerce with God themselves, and cannot bear that others should either have or pretend to it. 3. The miracle wrought for the paying of the temple tribute money, is exceedingly remarkable. The note on Mat 17:27 , brings this particularly to view. To what is there said, it may be added, that our Lord seems to have wrought this miracle for the following purposes: - 1. More forcibly to impress the minds of his disciples, and his followers in general, with the necessity and propriety of being subject to all the laws of the different states, kingdoms, etc., wheresoever the providence of God might cast their lot. 2. To show forth his own unlimited power and knowledge, that they might be fully convinced that he knew all things, even to the most minute; and could do whatsoever he pleased; and that both his wisdom and power were continually interested in behalf of his true disciples. 3. To teach all believers a firm trust and reliance on Divine Providence, the sources of which can never be exhausted; and which, directed by infinite wisdom and love, will make every provision essentially requisite for the comfort and support, of life. How many of the poor followers of Christ have been enabled to discern his kind hand, even in the means furnished them to discharge the taxes laid on them by the state! The profane and the unprincipled may deride, and mock on, but the people of God know it to be their duty, and their interest, to be subject to every ordinance of man for the Lord's sake; and, while his grace and providence render this obedience, in things both spiritual and secular, possible, his love, which their hearts feel, renders their duty their delight. The accomplishment of such ends as these is worthy both of the wisdom and benevolence of Christ. Introduction The disciples inquiring who should be greatest in Christ's kingdom, Mat 18:1 . He takes occasion to recommend humility, simplicity, and disinterestedness, Mat 18:2-6 . Warns them against offenses, Mat 18:7 . Recommends mortification and self-denial. Mat 18:8 , Mat 18:9 . Charges them to avoid giving offense. Mat 18:10 , Mat 18:11 . Parable of him who had lost one sheep out of his flock consisting of one hundred, Mat 18:12-14 . How to deal with an offending brother, Mat 18:15-18 . A gracious promise to social prayer, Mat 18:19 , Mat 18:20 . How often an offending brother who expresses sorrow, and promises amendment, is to be forgiven, Mat 18:21 , Mat 18:22 . The parable of the king, who calls his servants to account, and finds one who owed him ten thousand talents, who, being unable to pay, and imploring mercy, is forgiven, Mat 18:23-27 . Of the same person, who treated his fellow-servant unmercifully, who owed him but a small sum, Mat 18:28-30 . Of the punishment inflicted on this unmerciful servant, Mat 18:31-35 . Verse 1 At the same time - Or hour; but ωρα is frequently used to signify some particular time: however, instead of ωρα, three MSS., all the Itala but four, and Origen, read ημερα, day. Origen says both readings were extant in MSS. in his time. Who is the greatest - Could these disciples have viewed the kingdom of Christ in any other light than that of a temporal one? Hence they wished to know whom he would make his prime minister - whom his general - whom his chief chancellor - whom supreme judge, etc., etc. Is it he who first became thy disciple, or he who is thy nearest relative, or he who has most frequently entertained thee, or he who is the oldest, merely as to years? Could this inquiry have proceeded from any but the nine disciples who had not witnessed our Lord's transfiguration? Peter, James, and John, were surely more spiritual in their views! And yet how soon did even these forget that his kingdom was not of this world! See Mar 10:35 , etc.; Joh 18:10 , etc. The disciples having lately seen the keys delivered to Peter, and found that he, with James and John, had been privileged with being present at the transfiguration, it is no wonder if a measure of jealousy and suspicion began to work in their minds. From this inquiry we may also learn, that the disciples had no notion of Peter's supremacy; nor did they understand, as the Roman Catholics will have it, that Christ had constituted him their head, either by the conversation mentioned Mat 16:18 , Mat 16:19 , or by the act mentioned in the conclusion of the preceding chapter. Had they thought that any such superiority had been designed, their present question must have been extremely impertinent. Let this be observed. Verse 2 A little child - But this child could walk, for he called him to him. Nicephorus says, this was Ignatius, who was afterwards bishop of Antioch, and suffered martyrdom under, and by command of, the Roman Emperor Trojan, in the 107th year of our Lord. But this good father is not much to be depended on, being both weak and credulous. Verse 3 Except ye be converted - Unless ye be saved from those prejudices which are at present so baneful to your nation, (seeking a temporal and not a spiritual kingdom), unless ye be clothed with the spirit of humility, ye cannot enter into the spirit, design, and privileges of my spiritual and eternal kingdom. The name of this kingdom should put you in mind of its nature. - 1. The King is heavenly; 2. His Subjects are heavenly-minded; 3. Their Country is heavenly, for they are strangers and pilgrims upon earth; 4. The Government of this kingdom is wholly spiritual and divine. See on Mat 3:2 (note). And become as little children - i.e. Be as truly without worldly ambition, and the lust of power, as little children are, who act among themselves as if all were equal. The following saying from the Boostan of the poet Saady is very appropriate. "The hearts of infants being free from avarice, what care they for a handful of silver more than for a handful of dust?" Verse 4 Whosoever therefore shall humble himself - So great is the disparity between the kingdom of Christ and the kingdoms of this world, that there is no way of rising to honors in the former, but by humility of mind, and continual self-abasement. The same is greatest - Thus our Lord shows them that they were all equal, and that there could be no superiority among them, but what must come from the deepest humility; he intimates also, that wherever this principle should be found, it would save its possessor from seeking worldly honors or earthly profits, and from seeking to be a ruler over his brethren, or a lord in God's heritage. Verse 5 One such little child - As our Lord in the preceding verses considers a little child an emblem of a genuine disciple, so by the term in this verse he means a disciple only. "Whosoever will receive, i.e. show unto such a child-like, unambitious disciple of mine, any act of kindness for my sake, I will consider it as done to myself." Verse 6 But whoso shall offend one of these little ones - But, on the contrary, whosoever shall cause one of the least of those who believe in me to be stumbled - to go into the spirit of the world, or give way to sin - such a one shall meet with the most exemplary punishment. Let those who act the part of the devil, in tempting others to sin, hear this declaration of our Lord, and tremble. A millstone - Μυλος ονικος, an ass's millstone, because in ancient times, before the invention of wind and water mills, the stones were turned sometimes by slaves, but commonly by asses or mules. The most ancient kind of mills among the inhabitants of the northern nations, was the quern, or hand-mill. In some places in Ireland, Scotland, and the Zetland Isles, these still exist. Drowned in the depth of the sea - It is supposed that in Syria, as well as in Greece, this mode of punishing criminals was practised; especially in cases of parricide; and when a person was devoted to destruction for the public safety, as in cases of plague, famine, etc. That this was the custom in Greece, we learn from the Scholiast on the Equites of Aristophanes, Οταν γαρ κατεποντουν τινας, βαρος απο των τραχηλων εκρεμων. When a person was drowned, they hung a weight, (υπερβολον λιθον, Suidas), a vast stone about his neck. See the ancient Scholia upon the Equites, lin. 1360, and Suidas, in υπερβολον λιθον. We find also that it was a positive institute of the ancient Hindoo law. "If a woman," says the precept, "causes any person to take poison, sets fire to any person's house, or murders a man, then the magistrate, having bound a stone to her neck, shall drown her." Halhead's Code o

Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27 Notwithstanding, 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: that take, and give unto them for me and thee. We have here an account of Christ's paying tribute. I. Observe how it was demanded, v. 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, Exod. xxx. 12 , &c. 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, Ezra iv. 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. iv. 4 ); therefore under this law he was paid for at forty days old ( Luke ii. 22 ), and now he paid for himself, as one who, in his state of humiliation, had taken upon him the form of a servant, Phil. ii. 7, 8 . (2.) He was made sin for us, and was sent forth in the likeness of sinful flesh, Rom. viii. 3 . Now this tax paid to the temple is called an atonement for the soul, Exod. xxx. 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, ch. iii. 15 . He did this to set an example, [1.] Of rendering to all their due, tribute to whom tribute is due, Rom. xiii. 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, 1 Pet. ii. 16 . If Christ pay tribute, who can pretend an exemption? II. How it was disputed ( v. 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. iii. 1 ), his Father's house ( John ii. 16 ), in it he is faithful as a Son in his own house ( Heb. iii. 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 Cæsar the things that are Cæsar's. III. How it was paid, notwithstanding, v. 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, ch. xv. 12, 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, 1 Cor. viii. 13 ; Rom. xiv. 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 ( v. 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, 2 Cor. viii. 9 . In his ordinary expenses, he lived upon alms ( Luke viii. 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 ( Ps. viii. 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, Ps. xix. 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, Exod. xxx. 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 to-morrow 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. The gospels are, in short, a record of what Jesus began both to do and to teach. In the foregoing chapter, we had an account of his doings, in this, of his teachings; probably, not all at the same time, in a continued discourse, but at several times, upon divers occasions, here put together, as near akin. We have here, I. Instructions concerning humility,

Jesus prevented him - Just when St. Peter was going to ask him for it. Of their own sons, or of strangers? - That is, such as are not of their own family.

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 here means, to go before, or precede. It does not mean, as now with us, to hinder, or obstruct. See the same use of the word in Ps 59:10, 79:8, 88:13, 119:148, 1Thes 4:15. Of whom do the kings of the earth, etc. That is, earthly kings. Their own brethren. Their sons; the members of the family. Or of strangers? The word strangers does not mean foreigners, but those who 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; i.e., 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; i.e., 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."