John Calvin Commentary Matthew 17:25

"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?" — Matthew 17:25 (ASV)

He says, Yes. Peter’s reply contains a modest excuse⁵⁸⁰ to satisfy them: “He will pay,”⁵⁸¹ he says; from which we infer that Christ had formerly been accustomed to pay, because Peter promises it as something about which there was no doubt. I conjecture that they addressed him rather than the other disciples because Christ lived with him; for if all had occupied the same dwelling, the demand would have been made on all alike.

It is therefore very ridiculous for the Papists, on so frivolous a pretext, to make Peter a partner in the dignity of Christ. “He chose him (they say) to be his vicar, and bestowed on him equal honors, by making him equal to himself in the payment of tribute.” But in this way, they will make all swineherds vicars of Christ, for they paid as much as he did. And if the primacy of Peter was manifested in the paying of tribute, from where comes that exemption which they claim for themselves? This, however, is the necessary result of the shameful trifling of those who corrupt Scripture according to their own whim.

What thinkest thou, Simon? In this, Christ gave a proof of his Divinity by showing that nothing was unknown to him. But what is the purpose of his discourse? Is it to exempt himself and his followers from subjection to the laws? Some explain it in this way: that Christians have a right to be exempted, but that they voluntarily subject themselves to the ordinary government because otherwise human society cannot be maintained.

To me, however, the meaning appears to be simpler; for there was a danger that the disciples might think Christ had come in vain, because paying tribute cut off the hope of deliverance. Therefore, he simply affirms that he pays tribute solely because he voluntarily refrains from exercising his right and power. Hence, it is inferred that this takes nothing from his reign.

But why does he not openly claim his right? It is because his kingly power was unknown to the collectors of the tribute. For, though his kingdom is spiritual, still we must maintain that as he is the only Son of God, he is also the heir of the whole world, so that all things should be subject to him and acknowledge his authority. The meaning, therefore, is that God has not appointed kings and established governments over mankind in such a way as to place him who is the Son in the same rank indiscriminately with others, but that, of his own accord, he would be a servant along with others, until the glory of his kingdom is displayed.

The Pope has not less foolishly than successfully abused this passage to exempt his clergy from the laws, as if the shaving of the head made them sons of God and exempted them from tributes and taxes. But nothing else was intended by Christ than to claim for himself the honor of a king’s son, so as to have at least a home privileged and exempted from the common law. And therefore it is also highly foolish for the Anabaptists to torture these words for overturning political order, since it is more than certain that Christ does not say anything about a privilege common to believers, but only draws a comparison from the sons of kings, who, together with their households, are exempted.⁵⁸²

⁵⁸⁰ “Une excuse bien modeste et honneste;” — “a very modest and civil excuse.”;” — “a very modest and civil excuse.”

⁵⁸¹ “Oui, (dit-il,) il payera;” — “;” — “Yes, (says he,) he will pay.”, (says he,) he will pay.”

⁵⁸² “Lesquels sont exempts de tous imposts, eux et leurs domestiques;” — “who are exempted from all taxes, they and their domestics.”;” — “who are exempted from all taxes, they and their domestics.”