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?
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.)
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.
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 caught.
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 caught 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.
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.
When Peter is instructed to take the first fish, it is shown 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.
For when God slew the firstborn of Egypt, He then accepted the tribe of Levi for them. (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.
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?
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.
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.
Or He does not direct it to be paid out of that they had at hand, that He might show that He was Lord also of the sea and the fish.
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.
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 shall find a stater, that take and give unto them for thee and for me.
That they were thus made exceeding sorrowful, came not of their lack of faith; but out of their love of their Master they could not endure to hear of any hurt or indignity for Him.
Or otherwise; From the time of Augustus Cæsar Judæa 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.
Or, They enquire with malicious purpose whether He pays tribute, or resists Caesar's will.
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.
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.
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.
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; 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 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 shown the likeness of their flesh, when the Lord and His servants are redeemed with the same price.
(Quæst. Ev. i. 23.) 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.
(in Ezech. 7. 4.) 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.
(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 is 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?
(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?
(non occ.) Or because Jesus had not any image of Cæsar, (for the prince of this world had nothing in Him,) therefore He furnished an image of Cæsar, 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 Cæsar upon the Image of the invisible God.
(ap. Anselm.) For by custom every several man paid a didrachma for himself; now a stater is equal to two didrachmas.
Is it not clear that the sons of kings are not subject to tax and those who are the heirs of a kingdom are free from service? But his words have inner meaning. A drachma was demanded of the people. Now the law moves toward that faith which was to be revealed through Christ. Therefore by the custom of the law this same drachma was demanded from Christ as though from an ordinary citizen. But to show that he was not subject to the law and to demonstrate the glory of his Father’s dignity in himself, he offered as an example of earthly privilege the fact that kings’ sons are not subject to census and tax. He is the Redeemer of our soul and body. Nothing should be demanded of him for his redemption, because it was necessary that a king’s son be distinguished from the common lot. Therefore the king’s son offers a stumbling block to the tax law in order to do away with it, he being free from the duty of the law.
So that Peter should not think that he said it after hearing it from others, he forestalls him by showing this very thing and giving Peter, a man who up to now shrank from speaking about these things, freedom to speak about it. What he says is something like this: “I am free from paying tribute. For if the kings of the earth do not take it from their sons but from their subjects, much more ought I to be free of this demand, being the Son not of an earthly king but of the king of heaven and myself a king as well.” Do you see how he has distinguished the sons from them that are not sons? And if he were not a son, he brought in the example of the kings without purpose. Someone may say, “Yes, he is a son but not trueborn.” Then he is not a son, and if he is not a son or trueborn he does not belong to God but to someone else. But if he belongs to someone else, then the comparison does not have its proper strength. For he is speaking not of sons generally but of truly begotten sons, their very own sons, of sons who share the kingdom with their parents. And so by way of contrast he mentioned “the sons of others,” calling those that are born of themselves “their own” and those not born of themselves “of others.”
What then says Peter? "He says, Yea:" and to these indeed he said, that He pays, but to Him he said it not, blushing perhaps to speak to Him of these things. Wherefore that gentle one, well knowing as He did all things, prevented him,"saying, What do you think, Simon? Of whom do the kings of the earth take custom or tribute? Of their own sons, or of strangers;" and when he said "of strangers," He replied, "Then are the sons free."
For lest Peter should suppose Him to say so, being told it by the others, He prevents him, partly indicating what has been said, partly giving him leave to speak freely, backward as he was to speak first of these things.
And what He says is like this, "I am indeed free from paying tribute. For if the kings of the earth take it not of their sons, but of their subjects; much more ought I to be freed from this demand, I who am Son, not of an earthly king, but of the King of Heaven, and myself a King." Do you see how He has distinguished the sons from them that are not sons? And if He were not a Son, to no purpose has He brought in the example also of the kings. "Yea," one may say, "He is a Son, but not truly begotten." Then is He not a Son; and if not a Son, nor truly begotten, neither does He belong to God, but to some other. But if He belong to another, then neither has the comparison its proper force. For He is discoursing not of the sons generally, but of the genuine sons, men's very own; of them that share the kingdom with their parents.
Wherefore also in contradistinction He has mentioned the "strangers;" meaning by "strangers," such as are not born of them, but by "their own," those whom they have begotten of themselves.
Our Lord was the son of a king both according to the flesh and according to the spirit, begotten either from the stock of David or from the Word of the almighty Father. Therefore as the son of a king he did not owe tax, but as one who had assumed the humility of the flesh he has to fulfill all justice. We unfortunates, who are enrolled under Christ’s name and do nothing worthy of such great majesty, for us he both underwent the cross and paid our tax. But we do not pay him tribute in return for his honor and like the sons of a king we are immune from taxes.
(Verse 25) What do you think, Simon? Do the kings of the earth receive tribute or census from their sons or from strangers? And he said: From strangers. Jesus said to him: Therefore, the sons are free. Our Lord, both according to the flesh and according to the spirit, was the son of a king, either born of the lineage of David or begotten by the Almighty Word of the Father. Therefore, as a son of a king, he should not have to pay taxes, but because he took on the humility of the flesh, he had to fulfill all righteousness. And we, who are unhappy, are called by the name of Christ and yet do nothing worthy of such majesty: He endured the cross and paid tributes for us, we do not pay tributes for His honor, and we are like children of a king who are immune to paying taxes.
[AD 253] Origen of Alexandria on Matthew 17:24-27
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.
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 caught.
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 caught 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.