Matthew 17:24-27 – Matthew 19:1-2; Mark 9:38-40, 10:1; Luke 9:49-56

Matthew 17:24-27

Matthew 17:24-27

Matthew 17:24-27

24. And when they came to Capernaum, those who received the didrachma came to Peter, and said, Does not your Master pay the didrachma? 25. He saith, Yes. And when he came into the house, Jesus anticipated him, saying, What thinkest thou, Simon? From whom do the kings of the earth receive tribute or custom? From their own children, or from strangers? 26. Peter saith to him, From strangers. Jesus saith to him, Then are the children free. 27. But that we may not offend them, go thou to the sea, throw a hook, and take that fish which cometh first up; and when thou hast opened its mouth, thou wilt find a stater: take that, and give it for me and for thee.

Matthew 17:24. And when they came to Capernaum. We must attend, first of all, to the design of this narrative; which is, that Christ, by paying tribute of his own accord, declared his subjection, as he had taken upon him the form of a servant, (Philippians 2:7,) but at the same time showed, both by words and by the miracle, that it was not by obligation or necessity, but by a free and voluntary submission, that he had reduced himself so low that the world looked upon him as nothing more than one of the common people. This was not a tax which was wont to be demanded on crossing the sea, but an annual tribute laid individually on every man among the Jews, so that they paid to tyrants what they were formerly in the habit of paying to God alone. For we know that this tax was imposed on them by the Law, that, by paying every year half a stater, (Exodus 30:13,) they might acknowledge that God, by whom they had been redeemed, was their supreme King. When the kings of Asia appropriated this to themselves, the Romans followed their example. Thus the Jews, as if they had disowned the government of God, paid to profane tyrants the sacred tax required by the Law. But it might appear unreasonable that Christ, when he appeared as the Redeemer of his people, should not himself be exempted from paying tribute To remove that offense, he taught by words, that it was only by his will that he was bound; and he proved the same thing by a miracle, for he who had dominion over the sea and the fishes might have released himself from earthly government.

Note 577. “Les didrachmes, dont est yci parle, n’estoit pas un peage qu’on payast a passer d’un coste en autre de la mer;” — “The didrachma, which are here spoken of, were not a custom paid on crossing from one side of the sea to the other.”

Note 578. “Pouvoit bien, s’il eust voulu, s’exempter de la suiection des princes terriens;” — “might easily, if he had chosen, have exempted himself from subjection to earthly princes.”

Doth not your Master pay? Some think that the collectors of the tribute intended to throw blame on Christ, as if he were claiming exemption from the common law. For my own part, as men of that class are insolent and abusive, I interpret these words as having been spoken by way of reproach. It was customary for every man to be enrolled in his own city; but we know that Christ had no fixed habitation in one place. Those people therefore inquire if he be exempted from the law on the ground of his frequent removals from place to place.

Note 579. “Si par ce moyen qu’il est maintenant ci, maintenant la, il faudra qu’il eschappe sans rien payer;” — “if, because he is sometimes here, and sometimes there, he must escape without paying anything.”

25. He saith, Yes. Peter’s reply contains a modest excuse to satisfy them: “he will pay,” says he; from which we infer that Christ had formerly been accustomed to pay, for Peter promises it as a thing about which there was no doubt. That they address him rather than the other disciples was, as I conjecture, because Christ lived with him; for if all had occupied the same habitation, the demand would have been made on all alike. It is therefore very ridiculous in the Papists, on so frivolous a pretense, 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 swine-herds vicars of Christ, for they paid as much as he did. And if the primacy of Peter was manifested in the paying of tribute, whence comes that exemption which they claim for themselves? But this is the necessary result of the shameful trifling of those who corrupt Scripture according to their own fancy.

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

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

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 object of his discourse? Is it to exempt himself and his followers from subjection to the laws? Some explain it thus, 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 more simple; for there was danger lest the disciples might think that Christ had come in vain, because, by paying tribute cut off the hope of deliverance; and 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 be 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 ought to be subject to him, and to acknowledge his authority. The meaning, therefore, is, that God has not appointed kings, and established governments over mankind, in such a manner as to place him who is the Son in the same rank indiscriminately with others, but yet that, of his own accord, he will be a servant along with others, till the glory of his kingdom be 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 in the Anabaptists to torture these words for overturning political order, since it is more than certain, that Christ does not say any thing about a privilege common to believers, but only draws a comparison from the sons of kings, who, together with their domestics, are exempted.

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

27. 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.

Note 583. 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.

Matthew 19:1-2; Mark 9:38-40, 10:1; Luke 9:49-56

MaTTHEW 19:1-2; Mark 9:38-40, 10:1; Luke 9:49-56

Matthew 19:1-2

Mark 9:38-40

Luke 9:49-56

1. And it happened, when Jesus had finished these discourses, he departed from Galilee, and came into the coasts of Judea beyond Jordan. 2. And great multitudes followed him, and he cured them there.

38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us; and we forbade him, because he followeth him, because he followeth not us. 39. And Jesus said, Forbid him not; for there is no man who, if he has performed a miracle in my name, can easily speak evil of me. 40. For he who is not against us is for us.

Mark 10:1

1. And when he had risen thence, he came into the coasts of Judea, through the district which is beyond Jordan. And again the multitudes assemble to him, and again he taught them, as he was accustomed.

49. And John answering said, Master, we saw one casting out devils in thy name; and we forbade him, because he followeth not with us. 50. And Jesus said to him, Forbid him not; for he who is not against us is for us. 51. And it happened, when the days of his being received up were in course of being fulfilled, and he set his face steadfastly to go to Jerusalem. 52. And he sent messengers before his face; and they went and entered into a town of the Samaritans, to make ready for him: 53. And they did not receive him, because his face was as if he were going to Jerusalem. 54. And when his disciples James and John saw it, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elijah did? 55. And Jesus, turning, rebuked them, saying, You know not of what spirit you are. 56. For the Son of man is not come to destroy men’s lives, but to save them. And they went into another village.

Note 584. “Pourtant que sa face estoit tournee pour aller en Ierusalem;” — “because his face was turned to go to Jerusalem.”

Mark 9:38. Master, we saw one. Hence it is evident that the name of Christ was at that time so celebrated, that persons who were not of the number of his intimate disciples used that name, or perhaps even abused it, for I will not venture to avouch any thing on this point as certain. It is possible that he who is here mentioned had embraced the doctrine of Christ, and betaken himself to the performance of miracles with no bad intention; but as Christ bestowed this power on none but those whom he had chosen to be heralds of his Gospel, I think that he had rashly taken, or rather seized upon, this office. Now though he was wrong in making this attempt, and in venturing to imitate the disciples without receiving a command to do so, yet his boldness was not without success: for the Lord was pleased, in this way also, to throw luster around his name, as he sometimes does by means of those of whose ministry he does not approve as lawful. It is not inconsistent with this to say, that one who was endued with special faith followed a blind impulse, and thus proceeded inconsiderately to work miracles.

Note 585. “Pour avancer la gloire de son nom;” — “to advance the glory of his name.”

I now come to John and his companions. They say that they forbade a man to work miracles Why did they not first ask whether or not he was authorized? For now being in a state of doubt and suspense, they ask the opinion of their Master. Hence it follows, that they had rashly taken on themselves the right to forbid; and therefore every man who undertakes more than he knows that he is permitted to do by the word of God is chargeable with rashness. Besides, there is reason to suspect the disciples of Christ of ambition, because they are anxious to maintain their privilege and honor. For how comes it that they all at once forbid a man who is unknown to them to work miracles, but because they wish to be the sole possessors of this right? For they assign the reason, that he followeth not Christ; as much as to say, “He is not one of thy associates, as we are: why then shall he possess equal honor?”

39. Forbid him not. Christ did not wish that he should be forbidden; not that he had given him authority, or approved of what he did, or even wished his disciples to approve of it, but because, when by any occurrence God is glorified, we ought to bear with it and rejoice. Thus Paul, (Philippians 1:18,) though he disapproves of the dispositions of those who used the Gospel as a pretense for aggrandizing themselves, yet rejoices that by this occurrence the glory of Christ is advanced. We must attend also to the reason which is added, that it is impossible for any man who works miracles in the name of Christ to speak evil of Christ, and therefore this ought to be reckoned as gain; for hence it follows, that if the disciples had not been more devoted to their own glory than anxious and desirous to promote the glory of their Master, they would not have been offended when they saw that glory heightened and enlarged in another direction. And yet Christ declares that we ought to reckon as friends those who are not open enemies.

40. For he who is not against us is for us. He does not enjoin us to give a loose rein to rash men, and to be silent while they intermeddle with this and the other matter, according to their own fancy, and disturb the whole order of the Church: for such licentiousness, so far as our calling allows, must be restrained. He only affirms that they act improperly, who unseasonably prevent the kingdom of God from being advanced by any means whatever. And yet he does not acknowledge as his disciples, or reckon as belonging to his flock, those who hold an intermediate place between enemies and friends, but means that,. so far as they do no harm, they are useful and profitable: for it is a proverbial saying, which reminds us that we ought not to raise a quarrel till we are constrained.

Luke 9:51. While the days of his being received up, etc. Luke alone relates this narrative, which, however, is highly useful on many accounts. For, first, it describes the divine courage and firmness of Christ in despising death; secondly, what deadly enmities are produced by differences about religion; thirdly, with what headlong ardor the nature of man is hurried on to impatience; next, how ready we are to fall into mistakes in imitating the saints; and, lastly, by the example of Christ we are called to the exercise of meekness. The death of Christ is called his being received up, (ἀνάληψις) not only because he was then withdrawn from the midst of us, but because, leaving the mean prison of the flesh, he ascended on high.

Note 586. “La magnanimite et constance admirable de Iesus Christ;” — “the wonderful magnanimity and firmness of Jesus Christ.”

Note 587. “Non pas seulement pource qu il a lors este enleve et comme retranche du milieu des hommes;” — “not only because he was then raised up, and, as it were, withdrawn from the midst of men.”

52. And he sent messengers. It is probable that our Lord was, at that time, attended by a great multitude of followers; for the messengers were not sent to prepare a splendid banquet, or to select some magnificent palace, but only to tell that a vast number of guests were approaching. They again, when excluded and repulsed, wait for their Master. Hence, too, we learn, what I remarked in the second place, that when men differ among themselves about the doctrines of religion, they readily break out into hatred of each other; for it was an evidence of very bitter hatred to withhold food from the hungry, and lodging from those who were fatigued. But the Samaritans have such a dislike and enmity at the Jewish religion, that they look upon all who follow it as unworthy of any kindness. Perhaps, too, they were tormented with vexation at being despised; for they knew that their temple was detested by the Jews as profane, and that they were considered to be spurious and corrupt worshippers of God. But as the superstition once admitted kept so firm a hold of them, they strove, with wicked emulation, to maintain it to the last. At length the contention grew so hot, that it consumed both nations in one conflagration; for Josephus assures us that it was the torch which kindled the Jewish war. Now though Christ might easily have avoided that dislike, he chooses rather to profess himself to be a Jew, than by an indirect denial to procure a lodging.

Note 588. See our Author’s observations above on Luke 9:51.

53. He steadfastly set his face. By this expression Luke has informed us that Christ, when he had death before his eyes, rose above the fear of it, and went forward to meet it; but, at the same time, points out that he had a struggle, and that, having vanquished terror, he boldly presented himself to die. For if no dread, no difficulty, no struggle, no anxiety, had been present to his mind, what need was there that he should set his face steadfastly? But as he was neither devoid of feeling, nor under the influence of foolish hardihood, he must have been affected by the cruel and bitter death, or rather the shocking and dreadful agony, which he knew would overtake him from the rigorous judgment of God; and so far is this from obscuring or diminishing his glory, that it is a remarkable proof of his unbounded love to us; for laying aside a regard to himself that he might devote himself to our salvation, through the midst of terrors he hastened to death, the time of which he knew to be at hand.

Note 589. “Estans victorieux par dessus ceste frayeur naturelle;” — “being victorious over that natural dread.”

Note 590. “Quel besoin estoit il qu’il prinst sa resolution, et par maniere de dire s’obstinast en soy-mesme?” — “What need was there that he should take his resolution, and, so to speak, persist in his own mind?”

54. And when His disciples James and John saw it. The country itself had perhaps suggested to them the desire of thundering immediately against the ungodly; for it was there that Elijah had formerly destroyed, by a fire from heaven, the king’s soldiers who had been sent to apprehend him, (2 Kings 1:10.) It therefore occurred to them that the Samaritans, who so basely rejected the Son of God, were at that time devoted to a similar destruction. And here we see to what we are driven by a foolish imitation of the holy fathers. James and John plead the example of Elijah, but they do not consider how far they differ from Elijah; they do not examine properly their own intemperate zeal, nor do they look at the calling of God. Under a pretext equally plausible did the Samaritans cloak their idolatry, our fathers worshipped in this mountain, (John 4:20.) But both were in the wrong; for, neglecting the exercise of judgment, they were apes rather than imitators of the holy fathers. Now though it is doubtful whether they think that they have the power in their own hand, or ask Christ to give it to them, I think it more probable that, elated with foolish confidence, they entertain no doubt that they are able to execute vengeance, provided that Christ give his consent.

Note 591. “Une folle et inconsideree imitation des saincts peres;” — “a foolish and ill-considered imitation of the holy fathers.”

55. You know not of what spirit you are By this reply he not only restrained the unbridled fury of the two disciples, but laid down a rule to all of us not to indulge our temper. For whoever undertakes any thing, ought to be fully aware that he has the authority and guidance of the Spirit of God, and that he is actuated by proper and holy dispositions. Many will be impelled by the warmth of their zeal, but if the spirit of prudence be wanting, their ebullitions end in foam. Frequently, too, it happens, that the impure feelings of the flesh are mingled with their zeal, and that those who appear to be the keenest zealots for the glory of God are blinded by the private feelings of the flesh. And therefore, unless our zeal be directed by the Spirit of God, it will be of no avail to plead in our behalf, that we undertook nothing but from proper zeal. But the Spirit himself will guide us by wisdom and prudence, that we may do nothing contrary to our duty, or beyond our calling, nothing, in short, but what is prudent and seasonable; and, by removing all the filth of the flesh, he may impart to our minds proper feelings, that we may desire nothing but what God shall suggest. Christ likewise blames his disciples because, though they are widely distant from the spirit of Elijah, they rashly take upon themselves to do what he did. For Elijah executed the judgment of God, which had been committed to him by the Spirit; but they rush to vengeance, not by the command of God, but by the movement of the flesh. And therefore the examples of the saints are no defense to us, unless the same Spirit that directed them dwell in us.

Note 592. “De l’esprit et affection d’Elie;” — “from the spirit and disposition of Elijah.”