Church Fathers Commentary Matthew 17:24-27

"And when they were come to Capernaum, they that received the half-shekel came to Peter, and said, Doth not your teacher pay the half-shekel? He saith, Yea. And when he came into the house, Jesus spake first to him, saying, What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers? And when he said, From strangers, Jesus said unto him, Therefore the sons are free. But, lest we cause them to stumble, 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 shekel: that take, and give unto them for me and thee." — Matthew 17:24-27 (ASV)

Glossa Ordinaria: The disciples were extremely sorrowful when they heard of the Lord's passion. Therefore, so that no one would attribute His suffering to coercion rather than to a voluntary submission, He adds an incident that demonstrates both 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?¹

St. Hilary of Poitiers: The Lord is called upon to pay the didrachma (that is, two denarii), for the Law had commanded this for all Israel for the redemption of their body and soul, and for the support of those who served in the temple.

St. John Chrysostom: For when God slew the firstborn of Egypt, He then accepted the tribe of Levi in their place.ⁱ 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 was lacking, and from this arose the custom of paying this tax.

Since 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 tax was not demanded in every region, so they came to Christ in Capernaum, because that was considered His hometown.

St. Jerome: Alternatively, from the time of Augustus Caesar, Judea was made a tributary, and all the inhabitants were registered, just as Joseph, with his kinswoman Mary, registered His name in Bethlehem.

Furthermore, because the Lord was raised in Nazareth, a town in Galilee subject to Capernaum, it is there that the tribute is asked of Him. But because His miracles were so great, those who collected it did not dare to ask Him directly, but instead approached the disciple.

St. John Chrysostom: And they do not address him boldly, but courteously, for they do not accuse, but ask a question: Doth not your Master pay the didrachma?

St. Jerome: Or, they inquire with malicious intent whether He pays tribute or resists Caesar's will.

St. John Chrysostom: What then does Peter say? He says, "Yes." To them, he said that Jesus did pay, but to Christ he did not say so, perhaps blushing to speak of such matters.

Glossa Ordinaria: Alternatively, Peter answered, "Yes," meaning, "Yes, He does not pay." And Peter intended to inform the Lord that the Herodians had demanded tribute, but the Lord anticipated 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 (that is, a poll tax), of their children, or of strangers?²

St. Jerome: Before Peter could say anything, the Lord asks him the question, so that His disciples would not be offended by the demand for 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.

Origen of Alexandria: This statement has a twofold meaning. First, the children of the kings of the earth are free in relation to the kings of the earth. Strangers, however—foreigners in the land—are not free, because of those who oppress them, as the Egyptians oppressed the children of Israel.

The second sense is this: since there are some who are strangers to the sons of the kings of the earth, and are yet sons of God, they are the ones who abide in the words of Jesus. These are free, for they have known the truth, and the truth has set them free from the slavery 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).

St. Jerome: But our Lord was the Son of the King, both according to the flesh and according to the Spirit—whether as descended from the seed of David or as the Word of the Almighty Father. Therefore, as the King's Son, He owed no tribute.

St. Augustine of Hippo: For, He says, in every kingdom the children are free—that is, not subject to tax. How 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.³

St. John Chrysostom: But this example would be pointless if He were not a Son. Someone might say, "He is a son, indeed, but not a natural son." But then He would be a stranger, and so this example would not apply, for He speaks only of natural sons, in contrast to whom He calls others "strangers." Notice how here Christ also confirms the relationship that was revealed to Peter from God: Thou art Christ, the Son of the living God.

St. Jerome: However free He was, yet since He had taken on the lowliness of the flesh, He ought to fulfill all righteousness. From this it follows: But that they should not be offended, go to the sea.

Origen of Alexandria: From this we may gather that when any come justly demanding our earthly goods, it is the kings of the earth who send them to claim from us what is theirs. By His own example, the Lord forbids giving any offense even to them, either so that they might sin no more or so that they might be saved. For the Son of God, who did no servile work, yet having the form of a slave which He took on for humanity's sake, paid customs and tribute.

St. Jerome: I am at a loss as to what I should admire first in this passage: the foreknowledge or the mighty power of the Savior. His foreknowledge, in that He knew a fish had a stater in its mouth and that this fish would be the first one caught. His mighty power, if the stater was created in the fish's mouth at His word, and if by His command that which was to happen was ordained.

Christ, then, out of His eminent love, endured the cross and paid tribute. How wretched are we who are called by the name of Christ! Though we do nothing worthy of such great dignity, yet in respect to His majesty, we pay no tribute but are exempt from tax as the King's sons.

But even its literal meaning edifies the hearer, teaching us that so great was the Lord's poverty that He did not have the means to pay the tribute for Himself and His Apostle. If anyone should object that Judas carried money in a bag, we will answer that Jesus considered it a fraud to divert what belonged to the poor for His own use, and in this He left us an example.

St. John Chrysostom: Or, He does not direct it to be paid from what they had on hand, so that He might show that He was also Lord of the sea and the fish.

Glossa Ordinaria: Or, because Jesus did not have any image of Caesar (for the prince of this world had nothing in Him), He therefore provided an image of Caesar, not from their own supply, but from the sea. But He does not take the stater into His own possession, so that an image of Caesar would never be found upon the Image of the invisible God.⁴

St. John Chrysostom: Observe also the wisdom of Christ. He neither refuses the tribute nor simply commands that it be paid. Instead, He first proves that He is exempt by right and then commands that the money be given.

The money was paid to avoid offending the collectors, while the vindication of His exemption was to avoid offending the disciples.

Indeed, in another place He disregards the offense of the Pharisees when disputing about foods, teaching us in this to know the times when we must pay attention to, and when we must disregard, the thoughts of those who are likely to be scandalized.

St. Gregory the Great: For we must consider how, as far as we can without sin, to avoid causing scandal to our neighbors. But if offense is taken from the truth, it is better that offense should arise than that truth be abandoned.⁵

St. John Chrysostom: Just as you wonder at Christ's power, so too should you admire Peter's faith, for he was obedient in a matter that was not easy. As a reward for his faith, he was joined with his Lord in the payment. What an abundant honor! Thou shalt find a stater, that take and give unto them for thee and for me.

Glossa Ordinaria: For by custom, every individual man paid a didrachma for himself, and a stater is equal to two didrachmas.⁶

Origen of Alexandria: Mystically, in the "field of comfort" (for that is how Capernaum is interpreted), He comforts each one of His disciples, declares him to be a son and free, and gives him the power to take the first fish, so that after His ascension Peter may have comfort over what he has caught.

St. Hilary of Poitiers: When Peter is instructed to take the first fish, it is shown that he will catch more than one. The blessed first martyr, Stephen, was the first who 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.

St. Jerome: Or, that fish which was first caught 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.

Origen of Alexandria: And when you see a miser rebuked by some "Peter" who takes the speech of money out of his mouth, you may say that he has risen from the sea of covetousness to the hook of reason. He is caught and saved by some "Peter" who has taught him the truth, so that he might exchange his stater for the image of God—that is, for the oracles of God.

St. Jerome: And this very stater is beautifully given for the tribute, but it is divided. For Peter, as a sinner, a ransom is to be paid, but the Lord had no sin. Yet in this is shown the likeness of their flesh, when the Lord and His servants are redeemed with the same price.

1. non occ.
2. ap. Anselm
3. Quaest. Ev., i, 23
4. non occ.
5. in Ezech. 7. 4
6. ap. Anselm