After they had arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked, "Does your Teacher pay the two drachmas?" Sermons 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 Lord's 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 forevery 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.
And when they were come to Capernaum, they that received tribute money came to Peter. 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.) 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.) 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.) 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 (John 17:24; John 14:2, 3). (J. Hirst.) 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.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.) 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 God's 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.) 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 man's 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 Christ's, 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 Christ's character, person, and work. (A. Maclaren. D. D.) 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.) The Prince is free, but King's Son though He be, He goes among His Father's 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.) 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 Christ's 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 God's creature still. (Dean Howson.) 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.) Expository Outlines. I. The extreme POVERTY of Christ.II. The strict INTEGRITY of Christ, "render to all their due." III. The peculiar RELATIONSHIP of Christ, "The Father's house." IV. The admirable PRUDENCE of Christ. V. The wonderful KNOWLEDGE of Christ. VI. The BOUNDLESS POWER of Christ. (Expository Outlines.) 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.) This is true of everything that God needs. He can help Himself to what He wants out of Satan's lockers. Was not Saul of Tarsus as much out of the Church's reach as the piece of money many fathoms deep? And yet Christ put a hook in Satan's 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.) 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.) People Elias, Elijah, James, Jesus, John, Peter, SimonPlaces Capernaum, Galilee, High MountainTopics Arrival, Arrived, Capernaum, Caper'na-um, Coins, Collected, Collectors, Didrachma, Didrachmas, Didrachms, Doesn't, Half-shekel, Master, Money, Pay, Payment, Peter, Received, Receiving, Tax, Teacher, Temple, Tribute, Tribute-money, Two-drachma, YesOutline 1. The transfiguration of Jesus.14. He heals the boy with a demon, 22. foretells his own passion, 24. and pays tribute. Dictionary of Bible Themes Matthew 17:24 5415 money, uses of 2057 Christ, obedience Library January 18. "That Take and Give for Me and Thee" (Matt. xvii. 27). "That take and give for Me and thee" (Matt. xvii. 27). There is a beautiful touch of loving thoughtfulness in the account of Christ's miracle at Capernaum in providing the tribute money. After the reference to Peter's interview with the tax collector, it is added, "When he came into the house Jesus prevented him," that is, anticipated him, as the old Saxon word means, by arranging for the need before Peter needed to speak about it at all, and He sent Peter down to the sea to find the piece of gold … Rev. A. B. Simpson—Days of Heaven Upon Earth The King in his Beauty The Secret of Power The Coin in the Fish's Mouth Again on the Words of the Gospel, Matt. xvii. , Where Jesus Showed Himself on the Mount to his Three Disciples. On the Words of the Gospel, Matt. xvii. 1, "After Six Days Jesus Taketh with Him Peter, and James, and John his Brother," Etc. On the Words of the Gospel, Matt. xvii. 19, "Why could not we Cast it Out"? Etc. , and on Prayer. On the Words of the Gospel, Matt. xvii. 21, "How Oft Shall My Brother Sin against Me," Etc. A Desperate Case --How to Meet It Jesus Only The Transfiguration 1 to Pray is as it were to be on Speaking Terms with Me... Return to Galilee. The Passion Foretold. Jesus Pays the Tribute Money. The Transfiguration. The Last Events in Galilee - the Tribute-Money, the Dispute by the Way, the Forbidding of Him who could not Follow with the Disciples, and The On the Morrow of the Transfiguration William Ellery Channing. Thirteenth Lesson. Prayer and Fasting;' Instructions for those who have Attained to the Prayer of Quiet. Many Advance So Far, but Few Go Farther. A Homily Delivered on the Saturday Before the Second Sunday in Lent --On the Transfiguration, S. Matt. xvii. 13-Jan Fourth Sunday after Epiphany Letter Lvii to the Duke and Duchess of Lorraine Links Matthew 17:24 NIVMatthew 17:24 NLT Matthew 17:24 ESV Matthew 17:24 NASB Matthew 17:24 KJV Matthew 17:24 Bible Apps Matthew 17:24 Parallel Matthew 17:24 Biblia Paralela Matthew 17:24 Chinese Bible Matthew 17:24 French Bible Matthew 17:24 German Bible Matthew 17:24 Commentaries Bible Hub |
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