27 But, lest we cause them to stumble, go to the sea, cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater coin. Take that, and give it to them for me and you."
*Minor differences ignored. Grouped by changes, with first version listed as example.
Throw a hook. Though I acknowledge that Christ had not always full coffers, yet I think that he was not compelled by poverty to give this order to Peter, but that he did so in order to prove by a miracle, that he had a more extensive dominion than all earthly kings, since he had even fishes for his tributaries. And we do not read that this was done more than once, because one proof was enough for his whole life. Thou wilt find a stater. A stater was of the same value as a shekel, namely, four drachms or two didrachma. [1]
1 - The didrachmon weighed two drachms, and the stater, which weighed two didrachma, or four drachms, was worth about two shillings and sixpence of our money. -- Ed.
Notwithstanding, lest we should offend them - That is, lest they should think that we despise the temple and its service, and thus provoke needless opposition; though we are not under obligation to pay it, yet it is best to pay it to them.
Go to the sea - This was at Capernaum, on the shore of the Sea of Tiberias.
Thou shalt find a piece of money - In the original, thou shalt find a stater, a Roman silver coin of the value of four drachmas, or one shekel, and of course sufficient to pay the tribute for two - himself and Peter.
In whatever way this is regarded, it is proof that Jesus was possessed of divine attributes. If he knew that the first fish that came up would have such a coin in his mouth, it was proof of omniscience. If he created the coin for the occasion and placed it there, then it was proof of divine power. The former is the most probable supposition. It is by no means absurd that a fish should have swallowed a silver coin. Many of them bite eagerly at anything bright, and would not hesitate, therefore, at swallowing a piece of money.
Remarks On Matthew 17
1. It is proper to withdraw from those around us that we may engage in secret prayer; and it is desirable for every one to have a place where he may be alone with God, Matthew 17:1. Christ often went into deserts and on mountains that he might be by himself. This should be done:
(1) to avoid the appearance of ostentation.
(2) pride is easily excited when we know that others hear us pray.
Everyone should have some place - some closet - to which he may retire at any time, with the assurance that none sees him but God. See the notes at Matthew 6:6.
2. In such seasons we shall meet God, Matthew 17:2. It was in such a season that the divine favor was uniquely shown to Christ. Then the transfiguration took place - the brightest manifestation of his glory that ever occurred on earth. So the clearest and most precious manifestations of the love and glory of God will be made to us in prayer.
3. We see the great glory of Christ, Matthew 17:2. No such favor had been granted to any prophet before him. We see the regard in which he was held by Moses and Elias among the greatest of the prophets. We see the honor which God put on him, exalting him far above them both, Matthew 17:5. The glory of heaven encompasses the Lord Jesus, and all its redeemed pay him reverence. In him the divine nature shines illustriously; and of him and to him the divinity speaks in glory as the only begotten Son of God.
4. It is right to have particular affection for some Christians more than others, at the same time that we should love them all. Christ loved all his disciples, but he admitted some to special friendship and favors, Matthew 17:1. Some Christians may be more congenial to us in feeling, age, and education than others; and it is proper, and may be greatly to our advantage, to admit them among our special friends.
5. The death of Jesus is an object of great interest to the redeemed. Moses and Elias talked of it, Luke 9:31. Angels also desire to look into this great subject, 1-Peter 1:12. By that death all the redeemed are saved, and in that death the angels see the most signal display of the justice and love of God.
6. Christians should delight to be where God has manifested his glory. The feeling of Peter was natural, Matthew 17:4. His love of the glorious presence of Christ and the redeemed was right. He erred only in the manner of manifesting that love. We should always love the house of prayer - the sanctuary the place where Christ has manifested himself as especially glorious and precious to our souls, or unique as our Friend and Deliverer.
7. We need not be afraid of the most awful displays of deity if Christ be with us, Matthew 17:7. Were we alone we should fear. None could see God and live, for he is a consuming fire, Hebrews 12:29. But with Jesus for our friend we may go confidently down to death; we may meet him at his awful bar; we may dwell in the full splendors of his presence to all eternity.
8. Saints at death are taken to happiness and live now in glory, Matthew 17:3. Moses and Elias were not created anew, but went to heaven as they were. They came from heaven and returned thither. The spirits of all people live, therefore, in happiness or woe after the body is dead.
9. It is not unreasonable to suppose that saints may have some knowledge of what is done here on earth. Moses and Elias appear to have been acquainted with the fact that Jesus was about to die at Jerusalem.
10. The Scriptures will be fulfilled. The fulfillment may take place when we little know it, or in events that we should not suppose were intended for a fulfillment, Matthew 17:12.
11. Erroneous teachers will endeavor to draw us away from the truth, Mark 9:14. They will do it by art, and caution, and the appearance of calm inquiry. We should always be on our guard against any teachers appearing to call in question what Christ has plainly taught us.
12. Christ, in his word and by his Spirit, is a safe teacher, Mark 9:15. When people are suggesting plausible doubts about doctrine, or attempting to unsettle our minds by cavils and inquiry, we should leave them, and apply by prayer, and by searching the Bible, to Christ, the great Prophet, who is the way, the truth, and the life.
13. Parents should be earnest for the welfare of their children, Matthew 17:15. It is right for them to pray to God, in times of sickness, that he would heal them. Miracles are not to be expected, but God only can bless the means which parents use for their sick and afflicted children.
14. Parents may do much by faith and prayer for their children. Here the faith of the parent was the means of saving the life of the child, Matthew 17:14-18. So the faith of parents - a faith producing diligent instruction, a holy example, and much prayer, may be the means of saving their souls. God will not, indeed, save them on account of the faith of the parent, but the holy life of a father and mother may be the means of training up their children for heaven.
15. It is proper to pray to Jesus to increase our faith, Mark 9:24. We may be sensible of our unbelief may feel that we deserve condemnation, and that we deserve no favor that is usually bestowed on faith; but we may come to him and implore of him an increase of faith, and thus obtain the object of our desires.
16. Our unbelief hinders our doing much that we might do, Matthew 17:20. We shrink from great difficulties, we fail in great duties, because we do not put confidence in God, who is able to help us. The proper way to live a life of religion and peace is to do just what God requires of us, depending on his grace to aid us.
17. We see the proper way of increasing our faith, Matthew 17:21. It is by much prayer, self-denial, and fasting. Faith is a plant that never grows in an uncultivated soil, and is never luxuriant unless it is often exposed to the beams of the Sun of Righteousness.
18. It is right to weep and mourn over the death of Jesus, Matthew 17:23. It was a cruel death, and we should mourn that our best Friend passed through such sufferings. Yet we should rather mourn that our sins were the cause of such bitter sorrows; and that, but for our sins, and the sins of the rest of mankind, he might have been always happy.
"'Twas you, my sins, my cruel sins,
His chief tormentors were;
Each of my crimes became a nail,
And unbelief the spear.
"'Twas you that pulled the vengeance down
Upon his guiltless head.
Break, break, my heart! O burst, mine eyes!
And let my sorrows bleed."
19. At the same time, we should rejoice that God made his death the source of the richest blessings that ever descended on mankind. He rose and brought life and immortality to light, Matthew 17:23.
20. We should comply with all the requirements of the laws of the land, if not contrary to the law of God. It is important that governments should be supported, Matthew 17:25. See also Romans 13:1-7.
21. We should also be willing to contribute our just proportion to the support of the institutions of religion. The tribute which Jesus paid here by a miracle was for the support of religion in the temple, Matthew 17:24-27. He understood of how much value are the institutions of religion to the welfare of man. He worked a miracle, therefore, to make a voluntary offering to support it. Religion promotes the purity, peace, intelligence, and order of the community, and every man is therefore under obligation to do his part toward its support. If any man doubts this, he has only to go to the places where there is no religion among scoffers, and thieves, and adulterers, and prostitutes, and pick-pockets, and drunkards. No money is ever lost that goes in any way to suppress these vices and to make people better.
Lest we - offend them - Be a stumbling-block to the priests, or rulers of the Jews, I will pay the tribute - go thou to the sea - cast a hook, and take the first fish - thou shalt find a piece of money, στατηρα, a stater. This piece of money was equal in value to four drachms, or two shekels, (five shillings of our money), and consequently was sufficient to pay the tribute for our Lord and Peter, which amounted to about half-a-crown each. If the stater was in the mouth or belly of the fish before, who can help admiring the wisdom of Christ, that discovered it there? If it was not before in the mouth of the fish, who can help admiring the power of Christ, that impelled the fish to go where the stater had been lost in the bottom of the sea, take it up, come towards the shore where Peter was fishing, and, with the stater in its mouth or stomach, catch hold of the hook that was to draw it out of the water? But suppose there was no stater there, which is as likely as otherwise, then Jesus created it for the purpose, and here his omnipotence was shown; for to make a thing exist that did not exist before is an act of unlimited power, however small the thing itself may be. Some suppose that the haddock was the fish caught by Peter, because this fish has a blackish mark on each side of its neck or shoulders, as seems to exhibit the impression of a finger and thumb. The haddock is the gadus eglesinus. But this being a sea fish, could not be a native of the sea of Galilee or Tiberias, etc., for the river Jordan runs through the sea of Galilee, and falls into the Dead Sea, which has no outlet to the ocean: no sea fish of any kind can be found there; and we may add to this, that Belzoni, a learned traveler, who examined the produce of the lake of Tiberias, found only trouts, pikes, chevins, and tenches. That it may, besides these, have some fishes peculiar to itself, as most extensive fresh water lakes have, need not be denied; but it could have no sea fish.
The account of the transfiguration, the peculiar case of the lunatic, with his cure, and the miracle wrought to pay the tribute money, render this one of the most interesting and instructive chapters in the New Testament.
1. To what has already been said on the subject of the transfiguration, nothing need be added: I have given that sense to it which the circumstances of the case, the construction of the words, and the analogy of faith warrant. That others have understood the whole transaction differently, is readily granted. Some of the foreign critics, who are also called divines, have stripped it, by their mode of interpretation, of all its strength, use, and meaning. With them, it is thus to be understood: - "Jesus, with his disciples, Peter, James, and John, went by night into a mountain, for the purpose of prayer and meditation; while thus engaged, the animal spirits of the disciples were overcome by watching and fatigue, and they fell asleep: in this sleep they dreamed, or Peter only dreamed, that he saw his Master encompassed with a glorious light, and that Moses and Elijah were conversing with him. That early in the morning, just as the sun was rising, there happened some electric or thunder-like explosions (a thing not unfrequent near some mountains) by which the disciples were suddenly awoke; that Peter, whose mind was strongly impressed with his dream, seeing the rising sun shine gloriously upon his Master, and his strongly impressed senses calling to remembrance his late vision, he for a moment imagined he saw, not only the glory of which he had dreamed, but the persons also - Moses and Elijah, still standing on the mount with Christ; that not being as yet sufficiently awake, finding the images impressed on his imagination fleeting away with his returning exercise of reason, he cried out, before he was aware, Lord! it is good for its to be here, let us make three tabernacles, etc.; but in a short time, having recovered the regular use of his senses, he perceived that it was a dream; and, having told it to our Lord and his brother disciples, lest the Jews might take occasion of jealousy from it, he was desired to tell the vision to no man." This is the substance of that strange explanation given by those learned men to this extraordinary transaction; a mode of interpretation only calculated to support that system which makes it an important point to deny and decry all supernatural and miraculous influence, and to explain away all the spirituality of the New Testament. Whatever ingenuity may be in this pretended elucidation, every unprejudiced person must see that it can never be brought to accord with the letter and concomitant circumstances of this most remarkable case.
2. The cure of the deaf and dumb lunatic has been treated, by the same critics, in nearly the same way, and for the same obvious design, namely, to exclude from the world all supernatural agency; and could they succeed in this, of what value, or, indeed, utility, could the whole New Testament be to mankind? We might be well astonished to find such a history, with such a great variety of curious and apparently interesting circumstances: - a wondrous person, laboring, preaching, suffering, dying, etc., etc., without having scarcely any thing in view, but a sort of merely moral reformation of the outward man! Truly, this: -
"Is like an ocean into tempest toss'd,
To waft a feather, or to drown a fly."
But the truth of God's miraculous interpositions, the miracles of the New Testament, demoniacal possessions and influence, the atonement, the inspiration of the Holy Spirit, the regeneration of the corrupted human heart, etc., etc ,, must not be given up to please a certain description of persons, who have no commerce with God themselves, and cannot bear that others should either have or pretend to it.
3. The miracle wrought for the paying of the temple tribute money, is exceedingly remarkable. The note on Matthew 17:27, brings this particularly to view. To what is there said, it may be added, that our Lord seems to have wrought this miracle for the following purposes: -
1. More forcibly to impress the minds of his disciples, and his followers in general, with the necessity and propriety of being subject to all the laws of the different states, kingdoms, etc., wheresoever the providence of God might cast their lot.
2. To show forth his own unlimited power and knowledge, that they might be fully convinced that he knew all things, even to the most minute; and could do whatsoever he pleased; and that both his wisdom and power were continually interested in behalf of his true disciples.
3. To teach all believers a firm trust and reliance on Divine Providence, the sources of which can never be exhausted; and which, directed by infinite wisdom and love, will make every provision essentially requisite for the comfort and support, of life. How many of the poor followers of Christ have been enabled to discern his kind hand, even in the means furnished them to discharge the taxes laid on them by the state! The profane and the unprincipled may deride, and mock on, but the people of God know it to be their duty, and their interest, to be subject to every ordinance of man for the Lord's sake; and, while his grace and providence render this obedience, in things both spiritual and secular, possible, his love, which their hearts feel, renders their duty their delight. The accomplishment of such ends as these is worthy both of the wisdom and benevolence of Christ.
Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a (n) piece of money: that take, and give unto them for me and thee.
(n) The word used here is "stater", which is in value four didrachmas; every drachma is about five pence.
Notwithstanding, lest we should offend them,.... Though Christ could have maintained his right of exemption from payment, by such strong and clear reasons and arguments; yet he chose to forego it, lest any should be offended with him, and look upon him as a transgressor of the law; one that had no regard to the temple, and slighted the worship and service of it, and so be prejudiced against him, and his doctrines: which, by the way, may teach us to be careful to give no offence, to Jew or Gentile, or the church of God; though it may be to our own disadvantage, when the honour and interest of religion lie at stake. This is following the example of Christ, who therefore said to Peter,
go thou to the sea; of Tiberias, which was near this city,
and cast an hook; a fisher's hook into it:
and take up the fish that first cometh up, and when thou hast opened his mouth, thou shalt find a piece of money: a "stater", as in the original text, the same with the of the Talmudists; and which word the Syriac version here retains, and was, they (w) tell us, of the same value with a "sela", or "shekel" of the province. The Arabic and Persic versions render it, by "four drachms", which also were the same with a "shekel": and so was just enough to pay the two half shekels, for Christ and Peter, and was worth, of our money, near "half a crown"; and not "nearly a crown", as in a late paraphrase is said, through mistake. This was a wonderful instance of the omniscience of Christ, who knew there was in such a fish, such a piece of money, as exactly answered the present exigence, and that that would come first to Peter's hook; and of his omnipotence, if not in forming this piece of money immediately in the fish's mouth, as is thought by some, yet in causing this fish to come to Peter's hook first, and as soon as cast in; and of his power and dominion over all creatures, even over the fishes of the sea; and so proved himself to be what he suggested, the Son of the King of kings; and to be a greater person than the kings of the earth, to whom tribute was paid: and yet, at the same time, it declares his great poverty as man, that he had not a shekel to pay on such an occasion, without working a miracle; and his great condescension to do it, rather than give offence by non-payment:
and take, and give unto them for me and thee; for the half shekel was expected of Peter, as well as of Christ, and he had not wherewith to pay it; and this Christ knew, and therefore provides for both. But why did not Christ pay for the other disciples, as well as for himself and Peter? It may be replied, that this money would pay for no more than two: but this is not a full answer; Christ could have ordered more money in the same way he did this: it may then be further said, that only he and Peter were looked upon as inhabitants of this place; and so the rest were not called upon here, but in their respective cities, where they might pay also, and, besides, were not now present.
(w) Gloss. in T. Bab. Cetubot, fol. 64. 1. & 105. 1. & Bava Metzia, fol. 102. 2.
Notwithstanding, lest we should offend--stumble.
them--all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honor who dwells in it.
go thou to the sea--Capernaum, it will be remembered, lay on the Sea of Galilee.
and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money--a stater. So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the afore-mentioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds,
that take, and give unto them for me and thee--literally, "instead of Me and thee"; perhaps because the payment was a redemption of the person paid for (Exodus 30:12) --in which view Jesus certainly was "free." If the house was Peter's, this will account for payment being provided on this occasion, not for all the Twelve, but only for him and His Lord. Observe, our Lord does not say "for us," but "for Me and thee"; thus distinguishing the Exempted One and His non-exempted disciple.
Lest we offend them. While not compelled to pay it as a due, he would pay it as a matter of expediency. Sometimes things are expedient for which there is not the letter of the law.
Go to the sea. Of Galilee, close at hand.
Cast a hook. Peter was a fisherman.
Take up the fish that first cometh. A miracle. The Lord by his power would draw the fish that had sought to swallow the coin to Peter's hook.
A piece of money. Greek, a stater, corresponding to a shekel, enough for two. The Lord would pay the tax, but in a manner in accord with the Divine dignity.
Yet that, we may not offend them - Even those unjust, unreasonable men, who claim what they have no manner of right to: do not contest it with them, bat rather yield to their demand, than violate peace or love. O what would not one of a loving spirit do for peace! Any thing which is not expressly forbidden in the word of God. A piece of money - The original word is a stater, which was in value two shillings and sixpence: just the sum that was wanted. Give for me and thee - Peter had a family of his own: the other apostles were the family of Jesus. How illustrious a degree of knowledge and power did our Lord here discover! Knowledge, penetrating into this animal, though beneath the waters; and power, in directing this very fish to Peter's hook, though he himself was at a distance! How must this have encouraged both him and his brethren in a firm dependence on Divine Providence.
*More commentary available at chapter level.