Matthew 17:24

The Lord is asked to pay a half-shekel. For this was the amount that the law had established for those serving in the temple for the redemption of soul and body. But the law, as we know, is the foreshadowing of the future (for it was not the value of the coin that God desired so that with such a small expense redemption of soul and body might be granted for sins). Therefore the offering of this half-shekel was established so that we might offer ourselves certified and professed and enrolled in the name of Christ, in Christ who is the true temple of God, and it was established as testimony of the Son 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.

This tax of the half-shekel was the law, defined by Moses, who said, “Each will give as redemption of his soul to the Lord, a half shekel.” The Jews collected this from everyone, and the half-shekel was paid as redemption for two souls according to the law. The rich man was not demanded more, nor the poor man less. The half-shekel is sacred, intimating nothing else than the true divine-human Mediator, since everything foreshadowed this. The true redemption was the Lord who had the Father in himself, since his nature is divine. The giving of the half-shekel is a symbol of his self-giving, and the shekel is for the redeemed soul. No one is allowed to pay more than the half, not even if he is rich. Thus it is said, “For in him all the fullness of God was pleased to dwell,” that is, all the fullness of divinity, which is offered in his mediatorial work on the cross, abides in his dual nature as God-man. The richness of his divinity and the poverty of his humanity are fully integrated in one person. The half-shekel is interpreted here as his divinity, under question by the tax collectors.

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.

And what is this "didrachma?" When God had slain the firstborn of the Egyptians, then He took the tribe of Levi in their stead. Afterwards, because the number of the tribe was less than of the firstborn among the Jews, for them that are wanting to make up the number, He commanded a shekel to be contributed: and moreover a custom came thereby in force, that the firstborn should pay this tribute.

Because then Christ was a firstborn child, and Peter seemed to be first of the disciples, to him they come: their way being, as I suppose, to exact it in every city; wherefore also in His native place they approached Him; for Capernaum was accounted His native place.

And Him indeed they durst not approach, but Peter; nor him either with much violence, but rather gently. For not as blaming, but as inquiring, they said, "Doth not your Master pay the didrachma?" For the right opinion of Him they had not as yet, but as concerning a man, so did they feel; yet they rendered Him some reverence and honor, because of the signs that went before.

(Verse 24) And when they came to Capernaum, those who received the didrachma came to Peter and said, 'Does your teacher not pay the didrachma?' He said, 'Yes.' After Augustus Caesar, Judea became subject to taxes, and all were registered. Hence, Joseph with Mary, his betrothed, went to Bethlehem to be registered. Again, since he was brought up in Nazareth (which is a town in Galilee, adjacent to the city of Capernaum), they demand taxes as custom dictates. Because of the magnitude of the signs, those demanding taxes do not dare ask for it directly from Jesus, but approach his disciple and ask maliciously whether he pays taxes or opposes Caesar's will; as we read in another place: 'Is it lawful to pay tribute to Caesar or not?' (Mark 12:14)



And when he entered the house, Jesus anticipated him, saying: “What do you think, Simon? From whom do the kings of the earth take toll or tribute? From their sons or from others?” And when he entered the house, before Peter could speak, the Lord asks, so that the disciples would not be scandalized by the demand for tribute; since they see him knowing what happened in his absence.

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.

After Caesar Augustus, Judea was made a tributary state and all the people were registered in the census. So Joseph and his kinswoman Mary had set off for Bethlehem. Once again, since Jesus had been brought up in Nazareth, which is a town of Galilee lying close to Capernaum, he is asked to pay taxes. Because of the magnitude of the miracles he had done, those who demanded this tax do not dare to ask him. Instead, they meet a disciple and maliciously ask whether he should pay taxes or defy Caesar’s will. .

(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.

God wished to consecrate to Himself the tribe of Levi in the place of the first-born sons of the Hebrews. The tribe of Levi was found to number only 22,000; yet the first-born sons of all twelve tribes numbered 22,273. (Num. 3:43-50) In place of those first-born sons that exceeded the number of the tribe of Levi, God decreed that for each such first-born son two drachmas be given to the priests. From then on it became the custom simply for every first-born son to pay the two-drachma tax, which is the equivalent of five shekels, or two hundred obols. As the Lord, too, was a first-born son, He also paid the tax. Perhaps in awe of Christ because of His wonderworking, they did not ask Christ, but Peter; but, more likely, they asked craftily, as if they were saying, "Surely your teacher, who is opposed to the law, has not agreed to pay the two-drachma tax?"

(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.